Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	eat_v	garden_n	tree_n	2,910	5	9.0714	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15636	Exercises vpon the first Psalme Both in prose and verse. By Geo: Wither, of the Societie of Lincolnes Inne.	Wither, George, 1588-1667.	1620 (1620)	STC 25902; ESTC S120229	57,241	188

also and method of it with the occasion and vse THe first Psalme which hath no title in the Hebrew most of the learned Fathers ascribe to Dauid as Origen Ambrose Basil Augustine Cassiodore c. yea and S. Ierome though he elsewhere followeth the opinion of the Hebrew Doctors in his time in one of his Epistles attributes this Psalme to Dauid Some also there bee who suppose it to be composed by Esdras who is affirmed by Athanasius and Hylarie to haue gathered the Psalmes into one volume But since the Scriptures make no certaine mention thereof vrging no man to follow this or that opinion I leaue it as indifferent although I must confesse that I my selfe am more enclined to their side who impute this Psalme with all the rest to Dauid But doubtles whose-soeuer it were or by whomsoeuer the whole booke was thus ordered this was most properly made a Proeme to the rest for that it treats of Blessednesse which is the principall end of all Instructions The Person principally speaking in this Psalme is the Holy Ghost by the mouth of the Prophet who doth hereby first teach vs who is truely happy vers 1.2 Secondly by a Similitude we are made to vnderstand the excellent estate of him that is so blessed vers 3. And lastly wee are here informed that the wicked being nothing so dreame of a false vncertaine felicity and are both in respect of their present and future condition most miserable vers 4.5.6 In breefe this Psalme may bee diuided into two parts the first three verses set forth the blessednesse of the Church in Christ and the other declare the lamentable condition of all that seeke for happinesse without him Something I will say concerning the ground and occasion of this Psalme for I haue shown you before in my Preparation that there were certaine diuine subiects some of which the holy Prophet alwayes made the first Obiects of his contemplations and the meanes whereby he ascended vnto the cleere knowledge of the high Mysteries deliuered in euery Psalme Now although here be no Title to shew vs so manifestly what he made the foundation of his contemplation that we should peremptorily conclude it to be this or that particular yet by the matter of the Psalme we may I hope without iniury to the Holy Spirit giue our meditations leaue to ayme therat And to me it plainely appeareth to bee that Double-Law of God which was giuen in Paradise For though at the beginning God created man that he should know loue enioy him and bee made blessed in that fruition yet he would not that such blessednesse should be obtained without some condition And therfore hee gaue him an easie but as I sayd before a Double-Law partly affirmatiue partly negatiue the affirmatiue part was that hee should dresse the garden and eat freely of euery tree therein the negatiue was that he should not eat of the Tree of knowledge of good and euill And there was both a promise of reward for his obedience and a commination of punishment if hee transgressed but Adam who by obedience might haue beene eternally happy by disobedience was thrust out of Paradise into a world of miseries to wander for euer in discontentment and in the vnhappy shadowes of death Which God beholding with pity bestowed on him in place of originall righteousnesse which hee lost a meanes of Iustification and changing the accidents though not the essence of his first command gaue to him in his Word that generall Law of Faith by which hee and his posterity might bee directed out of the way of perdition and ariue againe at true felicity This Mystestery being the first in the holy book of God that most neerely concernes vs the Prophet as it seemeth contemplated and made it the obiect and ground-worke of this first Psalme For as God gaue to our first Parents in Paradise a negatiue and affirmatiue Law so in that vniuersall Law imposed since their fall some things are commanded and some forbidden to bee done and that Law in respect of the essence is one throughout all the ages of the Church Moreouer as Adam if hee had kept the Commandement of God in Paradise should haue there liued a happy life and peraduenture beene translated from thence without death into a more glorious blessednesse in Heauen so wee by keeping the Law which is since giuen vnto vs insteed of the Tree of life in this world shall obtaine the blessednesse of Grace in Gods Church for the present and the perfection of all happinesse euen the life of eternall glory hereafter Contrariwise as Adam by contemning the Law of God with the tree of life in eating the forbidden fruit lost thereby the Estate of blessednesse and incurred for the breach of a double Law the danger of a double death so those which transgresse the two-fold Law of Faith and Workes which he hath since giuen in his Word doe both depriue themselues of the fore-named felicity and are the second time and that irrecouerably in the way of eternall damnation The effect hereof is opened in this Psalme and therefore it may with good probability bee supposed that he tooke the Parable whereupon he compiled this Hymne from the Mystery of the Tree of Life planted in Paradise and from the Law and Charge which was there giuen vnto Adam and he sheweth that as the transgression of the Commandement is the way that perisheth so the fulfilling of the Law of the Lord is the onely meanes which is left vs to recouer againe the happinesse that we haue lost This Psalme wee may sing or meditate when wee are disposed to praise and set forth the blessed and vnspotted life of our Redeemer or else when wee are discouraged with the prosperity of wicked worldlings which seemes to bee the onely happy men we may hence both informe our selues of their end and comfort our soules with remembrance of the blessed estate of a good Christian. The metricall Translation of the first Psalme Here the Prophet hath exprest Who alone are truely blest All things prosper with the iust But the wicked perish must THe Man is a blest who walketh not b astray In their c lewd Counsels that vngodly are Who neither standeth in the sinners way Nor with the scornfull sitteth in their chaire But in the Law of the d eternall LORD e Sincerely placeth he his whole delight And in his Law f his euer-blessed Word Doth g exercise himselfe both day and night He shall be like a tree which close beside The h Riuers set his fruit doth timely giue His leafe shall neuer fade i but fresh abide k And whatsoe're he takes in hand shall thriue But with vngodly men it is not so For they are like the chaffe which l being fann'd By puffs of winde is driuen to and fro In Iudgement therfore shall not sinners stand Nor the vngodly n be admitted where The righteous shall o in one assemble p then For q