Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	transgression_n	3,416	5	11.8881	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89351	Sion's prospect in it's first view. Presented in a summary of divine truths, consenting with the faith profess'd by the Church of England, confirmed from scripture and reason: illustrated by instance and allusion. Compos'd and publish'd to be an help for the prevention of apostacy, conviction of heresy, confutation of error, and establishing in the truth, by a minister of Christ, and son of the church, R.M. quondam è Coll ̊S.P.C.	Mossom, Robert, d. 1679.	1652 (1652)	Wing M2868; Thomason E800_1; ESTC R207347	108,410	128

free and necessary No compelling force of Providence in necessary causes Sec. 13. Contingency in secondary causes illustrated Sec 14. How Gods Providence is equal and how unequal The Providence of God general special and peculiar The law of Nature and how executed in Gods general Providence Sec. 15. What a miracle is and how one greater then another Sec. 16. Wherein miraculous effects exceed the strength of nature Sec. 17. Gods special Providence over Angels and men How over Angels How over men Sec. 18. Gods peculiar Providence over the Church of his Elect The dispensation hereof committed to Christ and how performed Sec. 19. Gods Providence particularly applied and how Sec. 20. This aptly illustrated Sec. 21. Why Gods Providence doth not admit Annihilation of the creatures CHAP. IX Concerning the Angels Elect and Apostate Sec. 1. WHat the nature of the Angels is Sec. 2. How and when created Sec. 3. Why and how immortal Sec. 4. The trial of Angels The obedience and confirmation of the good Angels Sec. 5. In what the confirmation of the good Angels Sec. 6. How and why from grace and not from nature Sec. 7. This grace in the understanding Sec. 8. And in the will made perfect by Christ Sec. 9. The fall and punishment of the evil Angels Sec. 10. The service of the good Angels in behalf of Christs Church the use and malice of the evil Angels in respect of the wicked Sec. 11. Gods glory manifested in both No fear to the good no hope to the evil Angels Sec. 12. What the orders and names of the good how given and constituted Sec. 13. How they assum'd bodies in their ministrations with men What the actions they performed in those bodies Sec. 14. What their Knowledge how increased and perfected Sec. 15. Yet know not all things not the secrets of the heart This Gods prerogative How they know the mysteries of Grace Sect. 16. How they admonish and perswade yet cannot savingly enlighten or convert This also Gods prerogative Sec. 17. How the Angels enjoy Gods presence in their ministrations to the Church Aptly illustrated Sec. 18. What honour we give the good Angels as their due What we may not give as not being due Not make them our mediators not invocate them and why Sec. 19. Their manner of working and of utterance not known what we beleeve of both What meant by the tongues of Angels Sec. 20. What Reason dictates concerning the speech of Angels Sec. 21. How different and how agreeing with that of Men. Sec. 22. How the same with that of the souls separate Sec. 23. What the sin of the Apostate Angels Satans malice against Christ and how especially prosecuted Sec. 24. What the knowledge of the Apostate Angels How encreased how not foretel events how foretel them The end of all diabolical predictions why not to be allowed of Sec. 25. What the power of the evil Angels how exercised Sec. 26. What their names and how proper and common Gods Glory manifested in all Sec. 27. The wonderful working of Satan Why not true miracles all miracles are from God such the miracles of Christ Sec. 28. Why not such the workings of Satan Sec. 29. The punishment of the evil Angels 1 Of loss 2 Of sense How tormented with the infernal fire How the Doctrine concerning Devils helps to confirm the faith of God CHAP. X. Concerning the estate of Man before his Fall Sec. 1. BY the common work of creation is manifested the wil and power of the God-head not the mystery of the Trinity That clearly manifested this darkly presented in mans creation Created in Gods image Sec. 2. Wherein the image of God in man did consist 1 In respect of his soul Sec. 3. 2. In respect of his body Sec. 4. 3. In respect of his person This peculiar to man above the woman Woman otherwise equal to the man Sec. 5. 4. In respect of his estate In all man a compleat image of God Sec. 6. What the resemblance of the Trinity in man Sec. 7. What most properly meant by those words of God the creation of man After our likeness Sec. 8. The souls immortality not lost by the fall What the change in man by his fall Sec. 9. Why the soul is immortal Sec. 10. When the soul is created and infused into the body What its principal seat and how it informs the body How the soul is the off-spring of God Sec. 11. How possest of all vertues in its integrity Sec. 12. The souls of men not propagated and why Sec. 13. Especially proved from their immortality Sec. 14. What the immortality of humane nature and from whence and how lost Sec. 15. How some bodies said to be incorruptible and how the bodies of our first Parents Sec. 16. What and how great things God did that Man should not sin and what he would have done that Man should not dye Sec. 17. What original righteousness was and how to have been transmitted to Adams posterity Sec. 18. Why said to be a connatural endowment Sec. 19. The wil the chief seat of original righteousness What its essential liberty is What the liberty of contrariety is and why not essential to the will Sec. 20. What that of contradiction is and why not essential to the wil In what it is necessary that the will have a liberty of contradiction Sec. 21. What is the liberty of will in God in Christ in the Angels and in the Blessed what in the Devils and in the wicked what in man in the state of innocence and of grace CHAP. XI Concerning the Covenant of Works and the Fall of man Sec. 1. ADam had a knowledg of Gods will perfect in its kinde What the Law to Adam How the same with the Decalogue Sec. 2. What the covenant of Works What the seal of of Covenant Sec. 3. The trial of mans obedience Sec. 4. Man left to the use of his free-wil Tempted by Satan Transgresseth in eating the forbidden fruit Sec. 5. Satans bait to catch man The subtilty of Satans temptation His order and progress in it The Tree of knowledg of good and evil why so called Sec. 6. Wherein the hainousness of Adams transgression doth consist how a violation of the whole Law Sec. 7. What was mans first sin is doubtful and so difficult to determine What the first internal principle of evil in man Adams sin was from himself freely without force Sec. 8. Adams sin incurs Gods curse of death upon himself and his posterity why upon his posterity Sec. 9. Adam propagates the curse and the sin too and this in propagating his nature Sec. 10. Gods goodness justified in giving Man a freewil though he knew the Devil would thereby enter and destroy man how it was necessary that man should have a will and that will a liberty to good and evil Sec. 11. To have made a rational creature without a will or a will without its liberty doth imply a contradiction Sec. 12. The mutability of estate in Angels

from without to compel him to will or do what was good or what was evil whether it were in things Natural Civil Moral or Divine CHAP. XI Concerning the Covenant of Works and the Fall of man § 1. MAN being made in a Gen. 1.27 Gods Image Adam had a knowledg of Gods will perf●ct in its kinde had a perfect b Col. 3.10 knowledg of Gods will not that c Isa 40.13 Rom 11.33 34. absolute and secret will of God which is the Cause of all Being but that d Deut. 29.29 conditional and revealed will of God What the Law to Adam which is the e Psal 143.10 Mat. 6.10 rule of mans working Which will of God was to be a law to man How the same with the Decalogue and Adam in his creation had this f Psal 40.8 Jer. 31.33 Rom. 2.15 law written in the table of his heart the same in substance with the Decalogue g Exod. 34.28 that law of the ten Commandments which afterwards Israel had written in tables of stone § 2. God having given man a law What the Covenant of Works he further entreth with him a a Exod. 34.28 Deut. 9.10 Jer. 31.31 32. Heb. 8.9 13. Covenant This call'd the Covenant of Works In which the b Lev. 18.5 Ezek 20.11 Rom. 7.10 10.5 Gal. 3.12 promise on Gods part is the confirming man in his created estate of life holiness and happiness The c Lev. 18.5 Ezek. 20.11 Rom. 7.10 10.5 Gal. 3.12 condition on mans part is perfect obedience unto the d Deut. 27.26 Luke 10.25 26 27. Gal. 3.10 Jam. 2.10 whole law of his Creator according to the full extent of his revealed will What the seal of the Covenant This Covenant God seals in a solemn ratification with that Sacramental Tree the e Gen 2 9. 3.22 Prov. 3.18 Tree of life § 3. Thus God having made firm his Covenant The trial of mans obedience he doth put man upon the trial of his obedience a Gen. 2.16.17 forbidding him to eat of the tree of knowledg setting on the prohibition with this commination b Gen. 2.17 that in the day he eateth thereof he shall surely dye So that as upon mans performing the condition God freely promised by covenant a Blessing of life so upon his breach of the Covenant God severely threatned in justice the curse of death Man left to the use of his freewil § 4. Now God having entred a Covenant and seal'd it enacted a probatory law and publish'd it he leaveth man a E●cles 7.28 furnish'd with sufficient power to the use of his free will for the trial of his obedience Tempted by Satan And here the b John 8.44 Devil in malice to God and envy to man making use of the c Gen. 3.1 2 3 c. 2 Co. 11.3 Serpent by the subtilty of his suggestions deceiveth Eve and by the plausible importunity of her d Gen. 3 6. 1 Tim. 2.14 perswasions Transgresseth in eating the forbidden fruit seduceth Adam to a breaking the Covenant of his God by eating the forbidden fruit Satans bait to catch men § 5. That which Satan in his temptation doth labour by subtil Sophistry to perswade is this That man should not dye though he did eat but should be like God The subtilty of Satans temtation when he had eaten This poyson the Devil first presents unto Eve in a cover'd cup words of a dark dubious and perplex'd sense by a Gen. 3.1 way of interrogation yea hath God said the better to catch at her answer His order and progress in it and pursue his design And when by his questioning he hath b Gen. 3.3 brought Gods Command into question he presently c Gen. 3.4 takes away the commination which God hath set as a bar to his law lest man should break in and transgress his command and to Gods severe threatning he d Gen. 3.5 opposeth an enticing promise which he sets on with a false crimination cast upon God and as a gloss to his lye he gives a rare commendation of the fruit The Tree of knowledg of good and evil why so called seemingly made good by the very denomination of the Tree the e Gen. 2.17 Tree of knowledg of good and evil which name it had of God not from the constitution of its nature but of his ordinance with respect to the event of mans sin foreseen § 6. wherein the hainousness of Adams transgression doth consist The enormity and hainousness of Adams sin is not to be sought for in the tast or in the fruit or in the tree which present but a low estimation of the sin to a seeming meanness of the fact but it is to be sought for in the a Gen. 2.17 3.11 Exod. 20.1.2 high contempt of the Divine Majesty and Law in the b Gen. 3.5.6.22 proud affectation of the Divine Dignity and Likeness yea in the horrid Apostacy of preferring Satans word before Gods and thereby turning from God in his truth to a siding with Satan in his c John 8.44 lie The sin then of our first Parents it was no light trivial or single sin but indeed a mass or heap of hainous horrid and manifold impieties even to a violation of the whole Decalogue how a violation of the whole Law in a total breach of that d Jam 2 8 Royal Law of love which doth e Mat. 22 36 37 38 40. Rom. 13.10 fill up both tables in what concerns God our neighbour and our selves § 7. In this transgression of Adams What was mans fist sin is doubtful and so difficult to determine the concourse and complication of many sins it is doubtful and difficult to determine which was the first sin the erroneous a Jer. 4.22 Psal 14.2 judgment of the understanding that must necessarily go before the evil election of the will in order of nature yet we conceive the understanding and will What the first internal principle of evil in man by error and evil choise did in one and the same instant compleat the sin and thereby became the first internal principle of evil in man whether that evil were a sin either of vain confidence or infidelity or of pride or of covetousness one of which most probably was which is not necessary to be determined the first sin committed by Adam in his Apostacy Adams sin was from himself freely without force And thus that Adam sinned was not by any a Jam. 1.13 enforcement either of positive decree in God or of b Jam 4.7 irresistible temptation in Satan or of c Eccles 7.29 evil disposition in himself But at the suggestion of the Devil Adam misusing the liberty of his will of his own accord did d Rom. 5.14.15 transgress the command of his God and thereby became guilty of

fetching down fire with a word both may be done by nature but not in that order and manner which is properly the miraculous operation of a divine power These several kinds of miraculous effects are one greater then another the first greater then the second and the second greater then the third all according to the several degrees they exceed the strength of Nature in her most powerful operations God's special Providence over Angels and men § 17. Besides that general Providence of God common to all the creatures there is his especial Providence over Angels and men correspondent to their so excellent condition How over Angels as being endued with understanding and will God's special Providence over the Angels in his a Psal 103.19 Heb. 1.6 subjecting them to his government b Psal 104 4. Heb. 1.14 appointing them their ministrations and c Psal 91.11 Mat. 6 10. ordering them in their services according to his will How ever men His especial Providence over men appears in his d Job 10 8. Psal 139.13 14 15. forming them in the womb and giving them birth in his e Job 7.1 14.5 numbring their daies and appointing their deaths in f Prov. 16.1 ordering their thoughts g Prov. 16 1. ruling their tongues and h Jer. 10.23 directing their paths God's peculiar Providence over the Church of his Elect. § 18. Besides this special Providence of God over Angels and men in general there is a peculiar Providence of God over the Church of his Elect in particula The dispensation whereof is committed of the Father unto a Psal 2.6 Isa 9 6 7. 1 Cor. 15.24 25 Christ the b Isa 9.6 Prince of Peace The dispensation hereof committed to Christ and how perform'd and c Psal 24.10 King of Glory and this as he is the d Ephes 1.20 21 22. Col. 1.18 Head of the Church which is his body the members of which body he governs by his Spirit e Ezek 36 27. putting his Law into their hearts and f Phil 2.13 working in them both to will and to do still leading them with his Counsels till he receives them unto glory § 19. God's Providence particularly applyed The Providence of God whether a Psal 113.5 6 generally extended or especially b Psal 139 16. eminent or c 2 Chro. 16 9. Psal 34.16 peculiarly gracious it is d Job 39.1 c. Psa 113 7 8 9. Psa 146.7 8 9. Mat. 6.26 28. particuliarly applyed Though generally extended to all creatures yet particularly applyed to every creature Every e Mat. 10.30 head and how yea every hair of the head f Mat. 10.29 every sparrow yea every feather of the sparrow every g Psal 147 8. pile of grass or h Mat. 6.30 bit of straw doth declare not onely the immediate presence but also the Almighty Providence of God and not onely in a general notion but even in a particular relation of providencial notice and regard § 20. This aptly illustrated God doth not do with the world as the workman with a watch when by the divine art of his al-powerful hand he hath finished each wheel and fitted each part then to wind it up by a law of nature and set it by him to observe how the time spends how the ages pass no but rather God doth with the world as David with his harp when artificially made and accurately strung he tunes the creatures as so many strings unto an uni-sone consent of divine harmony by an obediential power unto his holy will and then by his hand of Providence he strikes each string in its due place whereby it hath a particular note in the a Psal 103.22 Psal 148. universal melody of the World's Hallelujah § 21. Why God's Providence doth not admit Annihilation of the creatures Such is the Providence of God in his Government of the world and for the preservation of his creatures that there is no annihilation of them either by course of nature or miraculous power not by course of nature for in all the vicissitudes of generation and corruption the first matter as the subject of both remains incorruptible and not by miraculous power for the end of miracle as an act of divine power is to manifest the divine goodness and miraculously to annihilate is not correspodent to this end of Miracles which is attain'd by preserving rather then by annihilating CHAP. IX Concerning the Angels Elect and Apostate What the nature of the Angels is § 1. THE Angels in a Dan. 7.10 Heb. 12.22 number innumerable were created in b Job 38 7. chief excellency over all the creatures being c Heb. 1 7 14 Luke 20.36 spiritual and d Heb. 1 7 14 Luke 20.36 immortal substances beautified with a more e 2 Sam. 14 20. 2 Cor. 2.11 Ephes 6.10 excellent knowledg f Job 38.7 John 8.44 uprightness g Isa 6.2 Ezek. 1 7. Rev. 14 6. agility and h 2 Pet. 2.11 Mat. 12. ●0 strength How and when created § 2. Created they were all together and at once a Mat. 22.29.30 propagation being inconsistent with the Angelical Nature and proper onely to corporeal substances made the b Psal 103 21. Host of the invisible Heavens as the c Jer 33.22 Stars are the host of the visible and so a d Gen. 1.1 2.1 part of the Haxameron six daies creation Indeed the Angels being a part of the Universe were certainly created with the whole Universe of which they are part the whole consisting of creatures spiritual and corporeal Why and how immortal § 3. The Angels are therefore immortal because immaterial immortal intrinsecally in the constitution of their natures not extrinsecally in relation to Gods power which as it did produce them out of nothing by creation so can it reduce them into nothing by annihilation It is Gods property alone to be a Mal. 3 6. Jam. 1.17 absolutely unchangeable in himself and in relation to all outward Agents The trial of Angels § 4. For the Government of the Angels by his Providence God imprinted in them a a John 8.44 knowledg of his Truth at their creation and enacted them a Law for their trial to which law having annexed a promise of free reward upon obedience and a threatning of due punishment upon transgression The obedience and confirmation of the good Angels some of the Angels being firm in their obedience commanded became partakers of the reward promised being b 1 Tim. 5.21 Luke 9 26. confirm'd in grace c Eph. 1.10 22. Col. 2.15 20. through Christ and established in d Mat. 18.10 22.30 2 Cor. 11.14 glory with God according to their e Ephes 1.21 3.10 Col. 1.16 1 Thes 4.16 several offices and degrees enjoying his presence and doing him f Plas 103.20 Isa 6.3 Luke

15. Yea some Bodies we acknowledg incorruptible either in respect of their Matter or of their Form or of their Efficient amongst which were the bodies of our first Parents How some bodies said to be incorruptible The Heaven of Heavens was created incorruptible in respect of its Matter as having no capacity of nor propension to any other Form then what it already hath The Bodies of the blessed shall be raised a 1 Cor. 15.42 53. incorruptible in respect of their form as having thereby conveyed to them such an endowment of immortality as shall preserve from all corruption and how the bodies of our first Parents And the Bodies of our first Parents were kept incorruptible in respect of the efficient God communicating to them a preservative power by effectual means the Tree of life appointed for the preventing of corruption whilst they continued in their innocency What and how great things God did that Man should not sin § 16. That man should not sin God gave him a a Col. 3.10 cleer knowledg and an b Eccles 7.29 upright Will he gave him a c Gen. 2.17 firm law fenc'd with a gracious promise upon obedience and a dreadful threatning upon transgression and he gave him a visible d Gen. 2.9 sacrament to signifie and seal what was promised and what was threatned All this God did that man should not sin and what he would have done that Man should not dye and had not man sinned more would God have done that he should not dy he would have preserved him from outward violence by e Psa 91.1 121. 34 c. divine protection and the f Psal 34.7 91.11 12. Ministry of Angels he would have supply'd him with continual food from the wholsom g Gen. 1.29 2.16 fruit of a pleasant Paradise he would have prevented all distemper decay and dissolution from sickness age and death by the vertue of temperance and the h Gen 3 22. tree of life yea after his temporal estate of an earthly happiness God would have i Gen. 5.24 Heb 11.5 1 Cor. 15.51 translated him to an Heavenly habitation of eternal blessedness § 17. Original righteousness was not such What original righteousness was as that thereby man had no power to sin for the a Gen. 3.6 11.12 17. event shews the contrary but such as that thereby man b Gen 1.27 2.17 had a power not to sin which Original righteousness was a * Gen. 1.26 Eccles 7.29 con-natural endowment no supernatural gift and therefore had it been transmitted from Adam in his standing as the privation thereof is propagated in his fall unto his whole posterity For that being the righteousness of mans nature not Adams person and how to h●ve bin transmitted to Adams posterity it did belong to an equal right unto his Posterity as to himself and so should have been transmitted not by vertue of any seminal power but of c Exod. 20 6. divine ordination to all after generations § 18. Why said to be a con-natural endowment Wherefore seeing Original righteousness was to have been propagated with the human nature if man had not fallen it could not be any supernatural gift and seeing Original righteousness is wholly lost and yet mans specifical nature retain'd in his fal it could not be from any natural principle therefore we say it is betwixt both a con natural endowment It did not flow from any principles of mans nature but was given to man with his nature to be a natural principle of Actual righteousness And seeing opposita sunt unius generis Original sin being opposite to Original righteousness as Original sin is become a natural deformity so was Original righteousness a natural integrity and with mans nature to have been transmitted by propagation to Adams posterity The will the chief seat of original righteousness § 19. The inseparable property of the will the chief seat of Original righteousness is this that it act freely without constraint either in choosing or in refusing what is presented unto it by the understanding What its essential liberty is And this is the liberty which is so essential to the will as that without it it were no will And therefore it is to be found in God and in Christ in the Angels and in Devils yea in man whether it be in his estate of innocency of sin of grace or of glory What the liberty of contrariety is and why not essential to the will The liberty then which is essential to the will doth not consist in a liberty of contrariety which implies an indifferency to objects specifically different as a Deut. 30.19 good and evil for then should not the will of God nor of Christ no nor the will of Angels or of the blessed have its liberty seeing they cannot will what is evil being b Heb. 12.23 Rev. 14.13 perfectly confirmed in good What that of contradiction is and why not essential to the will § 20. Yea it is not absolutely necessary to the freedom of the will that it have a liberty of contradiction being indifferent in the exercise of the act to will or not to will for that the blessed Angels and Saints in heaven do freely love and praise God yet can they not a 1 Cor. 13 8 12. Rev. 4 8. 7.15 forbear or suspend the acts of loving and of praising him sure the will as in the desire so much more in the enjoyment of its last end it necessarily wils and yet freely too It cannot but will yet without any external force or internal coaction being b Psal 16.27 11.15 36.8 wholly possest with a delightful complacency in its object In what it is necessary that the will have a liberty of contradiction That the will then be free in a liberty of contradiction is necessary onely in the use of means which admit of deliberations not in the desire or enjoyment of the last end and chief good to which the will is carried by a natural propension not a voluntary election and so excludes all preceding deliberation § 21. What 's the liberty of wil in God in Christ in the Angels and in the blessed What in the Devils and in the wicked What in man in the state of innocence and of grace Such a liberty of will then as is free onely to good is in a 2 Cor. 3.17 God and in Christ in the Angels and in the Blessed such a liberty of will as is free onely to evil is in the Devils and b Gen 6.5 Job 15.16 in the wicked and such a liberty of will as is free both to good and evil was in man in his state of innocency and is in him in c Gal. 5 17. Phil. 2.13 his state of grace In Adam then before his fall there was not any thing of coaction from within or of enforcement