Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	life_n	sacrament_n	tree_n	1,539	5	9.0601	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29699	Paradice opened, or, The secreets, mysteries, and rarities of divine love, of infinite wisdom, and of wonderful counsel laid open to publick view also, the covenant of grace, and the high and glorious transactions of the Father and the Son in the covenant of redemption opened and improved at large, with the resolution of divers important questions and cases concerning both covenants ... : being the second and last part of The golden key / by Thomas Brooks ...; Golden key to open hidden treasures. Part 2	Brooks, Thomas, 1608-1680.	1675 (1675)	Wing B4953; ESTC R11759	249,733	284

wooes him by love by the second he frights him by the terrour of his justice and bids him touch and taste if he durst The Faederati were God and Adam God the Creator and man the creature made after Gods image and likeness and so not contrary to God nor at enmity with him but like unto God though far different and inferiour to God in nature and substance Here are also terms agreed on and matters covenanted reciprocally by these parties Adam on his part was to be obedient to God in forbearing to eat of the tree of knowledg only God's charge to our first parents was only negative not to eat of the tree of knowledg the other to eat of the trees was left unto their choice Eve confesseth that God spake unto them both and said ye shall not eat of it And God speaks unto both of them Gen. 3. 2. together in these words Behold I have given unto you every Gen. 1. 19. herb and every tree c. At which time also it is very like that he gave them the other prohibition of not eating of that one tree for if God had made that exception before he would not have given a general permission after or if this general grant had gone before the exception coming should seem to abrogate the former grant The Septuagint seem to be of this mind that this precept was given both to Adam and Eve reading thus So doth Gregory read as the Septuagint does Gr ● l. b. 35. moral ● 10 in the plural number In what day ye shall eat thereof ye shall die And though in the Original the precept be given in the name of Adam only that is only 1. Because Adam was the more principal and he had the charge of the woman And 2. Because that the greatest danger was in his transgression which was the cause of the ruine of his posterity 3. Because as Mercerus well observes Adam was the common name both of the man and woman Gen. 5. 2. and so is taken vers 15. And God on his part for the present permits Adam to eat of all other trees of the Garden And for the future in his explicite threatning of death in case of disobedience implicity promiseth life in case of obedience herein Secondly the promises of this Covenant on God's part were very glorious First that heaven and earth and all creatures should continue in their natural course and order wherein God had had created and placed them serving always for man's use and that man should have the benefit and Lordship of them all Secondly As for natural life in respect of the body Adam should have had perfection without defect beauty without deformity labour without weariness Thirdly as for spiritual life Adam should never have known what it was to be under 〈◊〉 18. 1. ● terrours and horrours of conscience nor what a wounded spirit means he should never have found the arrows of 〈◊〉 6. 4. the Almighty sticking fa●l in him nor the poyson thereof drinking up his spirits nor the terrours of God to set themselves in array against him nor he should never have tasted of death Death is a fall that came in by a fall had Adam never sinned Adam had never died had Adam stood fast in innocency he should have been translated to glory without dissolution Death came in by sin and sin goeth out by death As the worm kills the worm that bred it so death 〈◊〉 sin that bred it Now where there are parties covenanting promising and agreeing upon terms and terms mutually agreed upon by those parties as here There 's the substance of an express Covenant though it be not formally and in express words called a Covenant This was the first Covenant which God made with man and this is called by the name Berith Jer. 33. 20. where God saith If you can break my Covenant of the day and night and that there shall not be day and night in their season vers 21. Then may also my Covenant with David be broken In these words he speaks plainly of the promise in the Creation That day and night should keep Gen. 1. 14 15 16. their course and the sun moon and stars and all creatures should serve for man's use Now though man did break the Covenant on his part yet God being immutable could not break Covenant on his part neither did he suffer his promise to fail but by vertue of Christ promised to man in the new Covenant he will keep touch with man so long as mankind hath a being on the earth In this first Covenant God promised unto man life and happiness Lordship over all the creatures liberty to use them and all other blessings which his heart could desire to keep him in that happy estate wherein he was created And man was bound to God to walk in perfect righteousness to observe and keep God's Commandments and to obey his will in all things which were within the reach of his nature and so far as was reveiled to him In the first Covenant God reveiled himself to man as one God Creator and Governour of all things infinite in power wisdom goodness nature and substance God was man's good Lord and man was God's good servant God dearly loved man and man greatly loved God with all his heart there was not the least shadow or occasion of hatred or enmity between them there was nothing but mutual love mutual delight mutual content and mutual satisfaction between God and man Man in his primitive glory needed no Mediator to come between God and him man was perfect pure upright and good created after God's own image and the nearer he came to God the greater was his joy and comfort God's presence now was man's great delight and it was man's heaven on earth to walk with God But Thirdly Consider the intention and use of the two eminent Trees in the Garden that are mentioned in a more peculiar manner viz. The tree of life and The tree of knowledg The intended use of these two Trees in Paradise was Sacramental Hence they are called Symbolical Trees and Sacramental Trees by learned writers both ancient and modern By these the Lord did signifie and seal to our first parents that they should always enjoy that happy state of life in which they were made upon condition of obedience to his Commandments i. e. in The Tree of life was the 〈◊〉 and ●eal which God gave to man for confirmation of this first Covenant and it was to man a Sacrament and pledge of eternal life on earth and of all blessings needful to keep man in life eating of the tree of life and not eating of the tree of knowledg The Tree of life is so called not because of any native property and peculiar vertue it had in it self to convey life but symbolically morally and sacramentally It was a sign and obsignation to them of life natural and spiritual to be continued to them as

long as they continued in obedience to God The seal of the first Covenant was the Tree of life which if Adam had received by taking and eating of it whilst he stood in the state of Innocency before his fall he had certainly been established in that estate for ever and the Covenant being sealed and confirmed between God and him on both parts he could not have been seduced and supplanted by Satan as some learned men do think and as God's own words seem to imply Gen. 3. 22. And now lest he put forth his hand and take also of the tree of life and eat and live for ever The tree of knowledg of good and evil was spoken from the sad event and experience they had of it as Sampson had of God's departing from him when he lost his Nazaritish hair by Dalilah The tree of life was a Sacrament of life The tree of knowledg a Sacrament of death The tree of life was for confirmation of man's obedience and The tree of knowledg was for caution against disobedience Now if these two Trees were two Sacraments the one assuring of lite in case of obedience the other assuring of death in case of disobedience then hence we may collect That God not only entred into a Covenant of works with the first Adam but also gave him this Covenant under Sacramental signs and scals But Fourthly Seriously consider that a Covenant of works lay clear in that Commandment Gen. 2. 16 17. which may thus be made evident 1. Because that was the condition of man's standing and life as it was expresly declared 2. Because in the breach of that Commandment given him he lost all and we in him God made the Covenant of works primarily with Adam and with us in him as our head inclusively so that when he did fall we did fall when he lost all we lost all There are five things we lost in our fall 1. Our holy Image and so became vile 2. Our sonship and so became slaves 3. Our friendship and so became enemies 4. Our communion with God and so became strangers 5. Our glory and so became miserable Sin and death came into the world by Adam's fall In Adam's sinning we all sinned 1 C●r 15. 22. Rom. 5. 12. to the end c. and in Adam's dying we all died as you may see by comparing the Scriptures in the margent together In Adam's first sin we all became sinners by imputation Adam being an universal person and all mankind one in him by God's Covenant of works with him Omnes ille unus homo fuerunt August All were that one man viz. by federal consociation God covenanted with Adam and in him with all his posterity and therefore Adam's breach of Covenant fell not only upon him but upon all his posterity But Fifthly and lastly we read of a Second Covenant Heb. 10. 9. Rom. 9. 4. Gal. 4. 24. Eph. 2. 12. And we read of a New Covenant Jer. 31. 31. Behold the days come saith Heb. 8. 6 7. the Lord that I will make a new covenant with the house of Israel and with the house of Judah So Heb. 8. 8. I will make a new covenant c. vers 13. In that he saith a new covenant he hath made the first old c. Heb. 12. 24. And to Jesus the mediator of the new covenant c. Now if there be a Second Covenant then we may safely conclude there was a First and if there be a New Covenant then we may boldly conclude that there was an Old Covenant A Covenant of Grace always supposeth a Covenant of Works I know there is a repetition of the Covenant of Works with Adam in the Law of Moses as in that of Heb. 8. 7 8 9. the Apostle to the Galatians The Law is not of faith but the man that doth these things shall live in them The Law requires works and promiseth no life to those that will be justified by faith In the first Covenant three Gal. 3. 10 11 12. things are observable 1. The precept That continueth not in all things the precept requires perfect personal and perpetual obedience 2. The promise Live the man that doth them shall live live happily blessedly chearfully everlastingly 3. The curse in case of transgression Cursed is every one that continueth not in all things which are written in the book of the Law to do them One sin and that but in thought broke the Angel's Covenant Jude 6. and hath brought them into everlasting chains So the same Apostle to the Romans further tells us that Moses describeth the righteousness which is of the law that the man that doth those things shall live by them Thus it was Rom. 10. 5. with Adam principally and properly therefore he was under a Covenant of works when God gave him that command Gen. 2. 16 17. This first Covenant is called a Covenant of works because this Covenant required working on our part as the condition of it for justification and happiness The man that doth these things shall live Under this Covenant God left man to stand upon his own bottom and to live upon his own stock and by his own industry God made him perfect and upright and gave him power and ability to stand and laid no necessity at all upon him to fall In this first Covenant of works man had no need of a Mediator God did then stipulate with Adam immediately for seeing he had not made God his enemy by sin he needed no days-man to Job 9. 33. Make friendly intercession for him Adam was invested and endowed with righteousness and holiness in his first glorious estate with righteousness that he might carry it fairly justly evenly and righteously towards man and with holiness that he Eph. 4. 22 23 24. In this Scripture the Apostle speaks plainly of the Renovation of that Knowledg Holiness and Righteousness that Adam sometimes had but lost it by his fall might carry it wisely lovingly reverentially and holily towards God and that he might take up in God as his chiefest good as in his great ALL. I shall not now stand upon the discovery of Adam's Beauty Authority Dominion Dignity Honour and Glory with which he was adorned invested and crowned in innocency Let this satisfie that Adam's first estate was a state of perfect Psal 8. 4 5 6. Gen. 2. 20. knowledg wisdom and understanding it was a perfect state of holiness righteousness and happiness there was nothing within him but what was desirable and delectable there was nothing without him but what was amiable and commendable nor nothing about him but what was serviceable and comfortable Adam in his innocent estate was the wonder of all understanding the mirrour of wisdom and knowledg the image of God the delight of heaven the glory of the Creation the world 's great Lord and the Lord 's great darling Upon all these accounts he had no need of a Mediator And let thus much

dispose things by ones last Will and Testament Now to compose and set things in order is to uphold the Creation to walk by orders and Laws made and appointed is to walk by rule and to live to deal plainly and faithfully without deceipt To pacifie and make satisfaction includes sacrifices and sin-offerings To dispose by will and Testament implies choice of persons and gifts for men do commonly by will give their best and most choice things to their most dear and most choice friends Thus the Greek which the Apostles use in the New Testament to signifie a Covenant to express the Hebrew word Berith which is used in the Law and the Prophets doth confirm our derivation of it from all the words before-named And this Derivation of the Hebrew and Greek names of a Covenant being thus laid down and confirmed by the reasons formerly cited is of great use The various acceptation and use of these two names in the Old and New Testament is very considerable for the opening of the Covenant First to shew unto us the full signification of the word Covenant and what the nature of a Covenant is in general 2. To justifie the divers acceptations of the word and to shew the nature of every word in particular and so to make way for the knowledg of the agreement and difference between the Old and New Covenant here as in a Christal glass you may see that this word Berith and this word Diatheke signifie all Covenants in general whether they are religious or civil for there is nothing in any true Covenant which is not comprized in the signification of these words being expounded according to the former derivations Here also we may see what is the nature of a Covenant in general and what things are thereunto required As first every true covenant presupposeth a division or separation Secondly it comprehends in it a mutual promising and binding between two distinct parties Thirdly there must be faithful dealing without fraud or dissembling on both sides Fourthly this must be between choice persons Fifthly it must be about choice matters and upon choice conditions agreed upon by both Sixthly and lastly it must tend to the well ordering and composing of things between them Now all these are manifest by the several significations of the words from which Berith and Diatheke are derived And thus much for the word Covenant according to the Originals of the Old and New Testament Fifthly premise this with me That there was a Covenant of works or reciprocal Covenant betwixt God and Adam together with all his posterity Before Adam fell from his primitive holiness beauty glory and excellency God made a Covenant with Adam as a publick person which represented all Mankind The Covenant of works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and we all in him he and all stood and fell together 1. Witness the imputation of Adam's sin to all mankind Rom. 5. 12. In whom or for as much as all have sinned they sinned nor all in themselves therefore in Adam see vers 14 In him all died 2. Witness 1 Cor. 15. 47. Deut. 29. 21. Rom. 8. 20 ●1 Gal. 3. 10 13. the curse of the Covenant that all mankind are directly under consult the Scriptures in the margent Those on whom the curse of the Covenant comes those are under the bond and precept of the Covenant But all mankind are under the curse of the Covenant and therefore all mankind are under the bond and precept of the Covenant Adam did understand the terms of the Covenant and did consent to the terms of the Covenant for God dealt with him in a rational way and expected from him a reasonable service The end of this Covenant was the upholding of the Creation and of all the creatures in their pure natural estate for the comfort of man continually and for the special manifestation of God's free grace And that he might put the greater obligation upon Adam to obey his Creator and to sweeten his authority to man and that he might draw out Adam to an exercise of his faith love and hope in his Creator and that he might leave Adam the more inexcusable in case he should sin and that so a clear way might be made for God's justification and man's conviction Upon these grounds God dealt with Adam not only in a way of sovereignty but in a way of Covenant But how may it be evidenced that God entred into a Quest Covenant of works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Though the name be not in the Scripture yet the thing Answ is in the Scripture as will evidently appear by compareing Socinians call for the word satisfaction others call for the word sacrament others call for the word Trinity and others call for the word Sabbath for Lords day c. and thence conclude against Satisfaction Sacraments Trinity Sabbath for want of express words when the things themselves are plainly and li●ely set down in other words in the blessed Scriptures so it is in this case of God's Covenant with Adam The vanity and folly of such ways of reasoning is sufficiently demonstrated by all writers upon those Subjects that are ●ound in the faith c. Scripture with Scripture though it be not positively and plainly said in the blessed Scripture that God made a Covenant of works with Adam before his fall Yet upon sundry Scripture grounds and considerations it may be sufficiently evinced that God did make such a Covenant with Adam before his fall and therefore it is a nice cavil and a foolish vanity for any to make such a noise about the word Covenant and for want of the word Covenant boldly to conclude that there was no such Covenant made with Adam when the thing is lively set down in other words though the word Covenant be not expressed and this I shall make evident by an induction of particulars thus First God to declare his sovereignty and man's subjection gave Adam though innocent a Law God's express prescription of a positive Law unto Adam in his innocent state is clearly and fully laid down in that Gen. 2. 16 17. And the Lord God commanded the man saying of every tree of the garden thou maist freely eat But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die Hebrew Dying thou shalt die Mark how God bounds man's obedience with a double fence First he fenced him with a free indulgence to eat of every tree in the Garden but one the less cause he had to be liquorish after forbidden fruit but stolen waters are sweet Secondly by an exploratory prohibition upon pain of death by the first the Lord