Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	good_a	life_n	tree_n	2,346	5	8.7759	4	true

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

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

Enemy saith one whom it was lawful Latimer to wish evil unto I would chiefly wish him great store of riches for then he should never enjoy quiet The Historian observes that the riches of Cyprus invited Tacitus the Romans to hazard many dangerous fights for the conquering of it Earthly riches saith one are an evil Master a treacherous Augustine Servant Fathers of flattery Sons of grief a cause of fear to those that have them and a cause of sorrow to those that want them I have read a famous story of Zelimus Emperour of The Turkish History The Poets feigned Pluto to be the God of Riches and Hell as if they were inseparable Homer Constantinople that after he had taken Egypt he found a great deal of treasure there and the Souldiers coming to him and asking of him what they should do with the Citizens of Egypt for that they had found great Treasure among them and had taken their riches O saith the Emperour hang them all up for they are too rich to be made slaves and this was all the thanks they had for the riches they were spoiled off What more contemptible than a rich Fool a golden Beast as Caligula called his Father in law Syllanius Not but that some are great and gracious rich and righteous As Abraham Lot Job David Hezekiah c. It is said of Shusa in Persia that it was so rich that the Saith Cassiederus stones were joyned together with gold and that in it Alexander found seventy thousand Talents of gold If you can take this City saith Aristagorus to his Souldiers you may vie with Jove himself for riches the riches of Shufa did but make the Souldiers the more desperate in their attempt to take it By these short hints you may see the folly and vanity of those men who take up in their riches But Sixthly Many there are that take up in their own Isa 64. 6. righteousness which at best is but as filthy rags this Rom. 10. 2 3. Matth. 5. 20. was the damning sin of the Jews and of the Scribes and Pharisees and is the undoing sin of many of the Professors of this Age. Seventhly Many there are that take up in their external Church priviledges crying out the Temple of Jer. 7. 4 8 9 10 11. the Lord the Temple of the Lord when they have no union nor communion with the Lord of the Temple These forget that there will come a day when the Children Matth. 8. 12. of the Kingdom shall be cast out It would be very good for such Persons to make these five Scriptures their daily companions Matth. 22. 10 12 13 14. Luke 13. 25 26 27 28. Rom. 2. 28 29. Gal. 6. 15. Jer. 9. 25 26. That they may never dare to take up in their outward Church priviledges which can neither secure them from hell nor secure them of heaven But Eightly Many there be that take up in common convictions Judas had mighty convictions of his sin but Matth. 27. 4 5. Numb 23. and Numb 24. they issued in desperation Balaam was mightily enlightned and convinced in so much that he desired to dye the death of the righteous but under all his convictions he dyed Christless and graceless Nebuchadnezzar had great convictions yet we do not read that Dan. 4. 3 1 32 ever he was converted before he was driven from the society of men to be a companion with the beasts of the field he had strong convictions 1. by Daniels interpreting Dan. 4. 31 32. of his dream Dan. 2. 47. 2. He told Daniel That his God was the God of Gods and a Lord of Kings and a reveiler of secrets and yet presently he fell into gross Idolatry Dan. 3. and strictly commanded to worship the golden Image that he had set up and as if he had lost all his former convictions he was so swelled up with pride and impudence as to say to the three Children when they Divinely scorned to worship the Image he had set up What God is there that can deliver you out of my hand Verse 15. Saul had great convictions I have 1 Sam. 26. 21 25. sinned return my son David I will no more do thee harm c. And Saul lift up his voice and wept and he said unto David Thou art more righteous than I for thou hast 1 Sam. 24. 16 17 18 19. rewarded me good whereas I have rewarded thee evil But these convictions issued in no saving change for after these he lived and died in the heigth of his sins Pharaoh had great convictions And Pharaoh sent and called Exod. 9. 27. Cap. 10. 16. for Moses and Aaron and said unto them I have sinned this time the Lord is righteous and I and my people are wicked And again Then Pharaoh called for Moses and Aaron in haste and he said I have sinned against the Lord your God and against you But these convictions issued in no reformation in no sound conversion and therefore drowning and damning followed Cain was under convictions but went and built a City and lost Genes 4. his convictions in a crowd of worldly business Herod and Felix were under convictions but they went of Mark 6. 20. Acts 24. 25. and never issued in any saving work upon their souls O how many men and women have fallen under such deep convictions that they have day and night cryed out of their sins and of their lost and undone Estates and that they should certainly go to hell and be damned for ever so that many good People have hoped that these were the pangs of the new birth and yet either merry company or carnal pleasures and delights or much worldly business or else length of time have wrought off all their convictions and they have grown more prophane and wicked then ever they were before As water heated if taken off the fire will soon return to Arist●tle its natural coldness yea becomes colder after heating than before this hath been the case of many under convictions I shall forbear giving of particular instances But Ninthly Many take up in an outward change and reformation they have left some old courses and sinful practices which formerly they walked in c. and therefore they conclude and hope that their condition is good and that all is well and shall be for ever well with them they were wont to swear whore be drunk prophane Sabbaths reproach Saints c. but now they have left all these practices and therefore the main work is done and they are made for ever I confess sin is that abominable Jer. 41. 4. Matth. 1● 2● thing which God hates and therefore it is a very great mercy to turn from it to leave one sin is a greater mercy than to win the whole world and it is certain that he that doth not outwardly reform shall never go to heaven he that doth not leave his sins he Job 22.

two chosen parties or more whereby with mutual free and full consent they bind and oblige themselves one to another A Covenant is Amicus status interf●derates so Martin a friendly state between Allies times Though then some few Saints had much of the spirit and much of grace and holiness both in their hearts and lives but now the generality of the Saints have more of the spirit and more grace and holiness than the generality of the Saints had in those times But Fourthly premise this with me that a right notion of the Covenant according to the Originals of the Old and New Testament will conduce much to a right understanding of God's Covenant The derivation of the Hebrew word and of the Greek may give us great light and is of special use to shew the nature of the Covenant which they principally signifie and what special things are therein required The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith a Covenant is by learned men derived from several roots First some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barar to purifie make clear and to purge out dross chaff and all uncleanness and to select and chuse out and separate the pure from the impure the gold and silver from the dross and the pure wheat from the chaff The reasons of this derivation are these two 1. Because by Covenants open and clear amity is confirmed and faithfulness is plainly and clearly declared and ratified without deceipt or sophistication betwixt covenanters And things are made plain and clear betwixt them in every point and article 2. Because God in the Covenant of works did chuse out man especially with whom he made the Covenant and because in the Covenant of grace he chuseth out of the multitude his Elect even his Church and faithful people whom he did separate by predestination and election from all Eternity to be an holy people to himself in Christ Eph. 1. 4. 2. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And verily the Lord when he makes a Covenant with any he doth separate them from others he looks on them and takes them and owns them for his peculiar people 1 Pet. 2. 9. for his peculiar treasure Exod. 19. 5. and agrees with them as the chosen and choicest of all others The first staff in Zach. 11. 10. is called Beauty and this was the Covenant and certainly it must be a high honour for a people to be in Covenant with God for by this means God becomes ours and we are made nigh unto him Jer. 31. 38 40 41. He is ours and we are his in a very peculiar way of relation and by this means God opens his love and all his treasures of grace unto us In his Covenant he tells us of his special care love kindness and great intentions of good to us and by this means his faithfulness comes to be obliged to make good all his Covenant relations and engagements to us Deut. 7. 9. Now in all this God puts a great favour and honour upon his people Hence when the Lord told Abraham that he would make Gen. 1● 2 3. a Covenant with him Abraham fell upon his face he was amazed at so great a love and honour Secondly some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah comedit to eat because usually they had a feast at the making of Covenants in the Eastern Countreys they commonly established their Covenants by cating and dringing together Herodotus tells us that the Persians were wont to contract Leagues and friendship inter vinum epulas in a ful feast where whereat their wives children and friends were present The like Tacitus reports of the Germans amongst the Greeks and other nations the Covenanters ate bread and salt together The Emperour of Russiah at this day when he would shew extraordinary grace and favour unto any sends him bread and salt from his table And when he invited Baron Sigismond the Emperour Ferdinand's Ambassador he did it in this form Sigismunde comedes sal panem nostrum nobiscum Sigismond you shall eat our bread and salt with us Hence that Symbol of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break no bread is interpreted V●de ●urcium ●itum ●pu● Busbeq●ium Epist 1. 11 by Erasmus and others to mean break no friendship Moreover the Egyptians Thracians and Libyans in special are said to have used to make leagues and contract friendship by presenting a cup of wine one to another which custom we find still in use amongst our western Nations It has been the universal custom of Mankind and still remains in use to contract Covenants and make Leagues and friendship by eating and drinking together When Isaac made a Covenant with Abimelech the King of Gerar the Text saith He made him and Gen. 26. 30 31. those that were with him a feast and they did eat and drink and rose up betimes in the morning and sware one to another When Jacob made a Covenant with Laban after they had sworn together he made him a feast and Gen. 31. 54. called his brethren to eat bread saith the Text When David made a League with Abner upon his promise of bringing all Israel unto him David made Abner and the 2 ●am 3 20. men that were with him a feast saith the Text. Hence in the Hebrew tongue a Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah To eat as i● they should say an eating which derivation is so natural that it deserves say some to be preferred before that from the other signification of the same verb which is to chuse of which before Now they that derive Berith from Barah which signifies to eat and refresh ones self with meat They give this reason for that derivation viz. Because the old Covenant of God made with man in the Creation was a Covenant wherein the condition or Law was about eating That Gen. 2. 16 17. man should eat of all the trees and fruits except of the tree of knowledg of good and evil And in the solemn making and sealing of the Covenant of grace in Christ the blessed seed the publick Ceremony was slaying and sacrificing of beasts and eating some part of them after the fat and the choice parts were offered up and burn'd on the Altar For God by vertue of that Covenant gave man leave to eat the flesh of beasts which he might not D●u● 12. ●7 Gen. 1 29. Gen. 31. 46. do in the state of innocency being limited to fruits of trees and herbs bearing seed for his meat so also in solemn Covenants between men the parties were wont to eat together Thirdly others derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah to smite strike cut or divide as both these words signifie the word also signifies to elect or chuse and the reasons they give for this derivation are these two First because Covenants are not made but