beauty to the blind Why the Scriptures are not discernable by their own ligh◠without the Spirit nor the plainest Scripture in its Divine Truth to the c 1 Cor. 2.14 unbelieving and Faith being the d Ephes 2.8 Gift of God none can believe but to whom it is e Luk. 8.10 given Yea were the Scriptures like the Sun discernable by their own light all should acknowledge them Divine who read them written or hear them preach'd but the contrary practice confirms the contrary opinion that seeing all do not receive them it is by a f 1 Cor. 2.15 peculiar Gift of the Spirit that any do believe them that they are the word of God § 12. What and from whence the Authority of the Scriptures And believing these books of Holy Scriptures to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God we acknowledge them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of soveraign and sacred Authority for the proving deciding and determining all a Deut. 17.9 10 11. Isai 8.20 Acts 17.2.11 1 Cor. 15.3 4. Gal. 1.8 controversies in Doctrines of Faith containing in them b 2 Tim. 3.16 17. Acts 20 27. all Truths necessary to Salvation Their sufficiency Their perfection and as not being subject to c Mark 12.24 error in themselves nor to receive d Joh. 10 35. 2 Pet. 1.19 Deut. 12.32 Prov. 30 5 6. Rev. 22.18 Addition or Diminution or Change by the e Gal. 3.15 2.8 Authority of Men or revelation of Angels § 13. How the Rule of our faith We say the Holy Scriptures are the a 1 Thes 5.21 1 Joh. 4.1 6. 2 John 9. Rom. 16.17 Canon and Rule of our Faith and as a Rule hath its just measure inherent in it selfe not depending upon the hand of the Artificer so the Scriptures have their infallible truth inherent in themselves not depending upon the judgement of the Church And as when we speak of a Rule we mean not the materiall wood but the formall measure so when we speak of the Scriptures being the Rule of our Faith we mean not the materiall Book but the formall Truth even the will of God revealed And we expect not any more nor any other Revelation as a Rule of faith or life Such to the end of the world but this to b Heb. 1.1 2 Mat 28.20 1 Cor. 11.26 2 Thes 2.8 continue to the end of the world § 14. Prophesies and particular Revelations Particular Revelations not now to be expected they were to the Church as the light of the Moon and of the Stars to the world of much use and benefit in the night even in the darknesse of ignorance and dim light of Types and Figures whereas the glory of the Gospel like that of the Sun it gives us a Noon-light of divine Truth so that now to expect particular Revelations in matters of faith were to light a candle in the Sun or to look for a Star at Noon Doubtless this is the high way to a 2 Thes 2.10 11 12. 1 Tim. 4.1 2 Thes 2.1 Heresie and gives advantage to Satan b 2 Cor. 11.13 14. transformed into an Angel of light the more easily to deceive and the more dangerously to seduce What received as the Truth by the Church § 15. Whatsover is preach'd or taught express'd in the letter or agreeable to the Analogy of the Holy Scriptures we receive as a Mal. 2.6 John 17.17 Acts 18.28 2 Tim. 2.15 Truth But what is opposite to or dissenting from them we reject as b Acts 17.11 Mark 12.24 error And what things are indifferent in their own nature as being neither directly express'd in the word nor necessarily deduc'd from it nor any way opposite to the word or inconsistent with it those things we acknowledge left to the Prudence of Governours What left to the Prudence of Governors and to what end for the preservation of c 1 Cor. 11.16 chap. 14.26 33 40. Heb. 13.17 Philip. 2.14 Order and Unity in the Church which things indifferent in their nature by the command of lawful Authority do become necessary in their use In what the Scriptures are plain and in what hard to be understood § 16. And seeing the Holy Scriptures though in most texts they are a Deut. 30.11 14. Psal 19.7 8. 2 Tim. 3.15 1 Cor. 3.1 2. Psal 119.105 2 Cor. 4.3 4. clear yet in many they are b 1 Cor. 2.6 7. 2 Pet. 3.16 obscure Though in Truths absolutely necessary to salvation they are easie yet in mysteries excellently profitable for edification they are difficult to be understood Therefore for the true Interpretation of Scripture How to be Interpreted we admit the judgement of the Church as a trusty Guide and the opinion of the Learned as a rational Argument but we approve the Scripture it self as an c 2 Pet. 1.20 infallible Rule clearing those texts which are dark and doubtful What the Analogy of Faith by those places which are more plain and evident being careful to keep close to the d Rom. 12.6 Phil. 3.16 Analogy of Faith which doth consist in those Principles of Christianity which are clearly set forth in Scripture and generally received of the Church A Sum whereof we have in those short Confessions of Faith call'd the Apostles Creed Athanasius Creed and the Nicene Creed together with the Decalogue the Lords Prayer and the Doctrine of the Sacraments § 17. The duty of Christians in the use of the Scriptures And that every true Christian may be throughly furnished with Knowledge unto works of Holiness and Righteousness it is his duty diligently to a Joh. 5 39. 2 Pet. 1.19 Luke 16.29 search the Scriptures and to b Deu. 5 32 33 John 13.17 Jam. 1.22 25. conform his judgment and conversation according to their rule and direction Their fulness of heavenly Doctrine They being the Heavenly Store-house from whence the Church of Christ is furnish'd with all spiritual c Luke 4.4 Heb. 5 12 13 14 1 Pet. 2.2 Provision of sound Doctrine whether it be in matters of Faith or Manners d 2 Tim. 3.16 Profitable they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Misery and Blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction in discovering and refuting Error in discerning and confirming Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation How a perfect form of Institution in what concerns Minde and Manners the inward and the outward Man in thoughts in words and in works and of these Three doth consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of institution in Righteousness CHAP. II. Concerning God in the Unity of Essence § 1. AS the Sun is in it self most visible Why the Nature of God is not to be comprehended by
SION'S PROSPECT IN ITS FIRST VIEW Presented In a Summary of Divine TRVTHS consenting with the FAITH profess'd by the Church of ENGLAND Confirmed from SCRIPTVRE 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. Henceforth be no more children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro and whirled about by every winde of Doctrine EPHES. 4.14 London Printed by T N for Humphrey Moseley and are to be sold at the sign of the Princes-Arms in St. Pauls Church-yard 1653. TO THE RIGHT HONOURABLE HENRY Marquess of Dorchester Earl of Kingston c. My LORD YOur Patronage like your Self is Honorable the true merit and high repute of whose piety and learning is voice enough to speak my Summary of Truths Orthodox It is not then without design that I am solicitous to present Sion's Prospect to your Lordships sight it being my confidence and aim that this View of Divine Truths having had its review by so clear a judgment for its approbation I may not hereafter fear what eye it shall be exposed to for its censure Besides My Lord in this general maze of the Churches troubles affrighted Truth seeking safety I directed her to take Sanctuary in the Temple of Honor and to offer her devotions at your Lordships shrine Let then a propitious goodness deign acceptance and give protection to the humble Suppliant not to be violated by the profane hands of ignorance and of error If any question the confidence of this my Address to your Lordship it is enough that I point them to the * Apud Antiquos Quercus Jovi Laurus Apollini Sacrae virum nobilem tà m de Ecclesia quà m de schola literaria optimè meritum emblematicw̄s loquuntur Oak and the Lawrel standing at your Gate with this Inscripsion of honourable Fame Here dwels the Clergy's Patron But besides this My Lord mine once near relation to your late deceased * Ds. T. G. Eques felicis memoriae Uncle as it gave me my first admission into Your Lordships presence so will it countenance my present presumption of Your Lordships Patronage and it will be no error if I think at once to engratiate my Service to Your Self by his Memory and ennoble my Work unto others by Your Name This in publick as to a formal Dedication I retire into privacy for the more real devoting my self in the sincerest fervour of my heartiest Prayers My LORD Your Honours most truly faithful and humble Servant ROBERT MOSSOM Richmond in Surrey pridiè Non. Maii 1651. The Author's Preface to the READER Courteous Reader THE grand Apostacy of these latter dayes may sufficiently experience thee to know how dangerous it is to want a Pilote in the storm a seasonable service then it must be and should be an acceptable work in any measure of proportion to supply that defect Here thou art brought into the Ark of the Church and the amidst the many contrary windes of false doctrines thou art taught much of the profession of a true Faith to which as divine Reason doth contribute its clearest of evidence so doth sacred Scripture confer its firmness of proof And in the many Scripture proofs fear not any thing of what is now Epidemical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 36. Scripture sacriledg either surreptitiously stealing away the true meaning or profanely corrupting the proper phrase of Gods word upon the strictest examination it shall not be found that the Oracle doth here b Demosth de Oraculo Delphico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scriptures I mean speak that sense which faction or fancy hath c Non imponendus sensus sacris literis sed expectandus Hilar. de Trin. imposed but what the Spirit of God and of Truth hath revealed With those mysteries which are of the Catholick Faith as necessary to salvation here are interwoven many Truths which are of Theological Science as useful to spiritual edification yet those questions which some mens curiosity hath vainly started and other mens nicety hath as scrupulously resolv'd I have purposely wav'd as being especially in these times wherein men are more Criticks then Christians in Religion the occasions of contention which further unto d Dum alter alalteri anathema esse coepit propè jun nemo Christi est Hilar. cont Const uncharitableness rather then matters of instruction which edifie unto holiness If Thou dost question or Any will oppose this Summary of divine Truths being wholly consenting with the judgment of the Church of England Know that as it hath been perus'd and approv'd by some of the reverend Fathers so will it be asserted and justified by others of the dutiful Sons of the English Church to be in all parts agreeable to that Faith which hath been and yet is with all constancy by Her acknowledg'd and profess'd which argreement will evidently enough appear to him who shall diligently consult the Book of Articles the Books of Homilies the Forms of publick Administrations and Divine Service In all which the Church doth speak more fully though dispersedly what is here delivered more concise and methodically so that this Summary especially in matters of Faith is perfectly consenting with the Church as teaching the same Truths for matter though not for method for substance though not for circumstance the Analogy one though the Expressions diverse If Truth then might gain e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 20. esteem from Persons and Faith receive credit from the repute of its Professors This Summary presented might have a fair gloss from that reverent respect this Nations owes and other Nations give unto the Fathers of our Church for learning and piety for f Martyres multi multi Martyres designati sufferings and constancy so eminently renown'd And whoso are true Sons of this Church will acknowledg the Doctrines here delivered to be the milk suck'd from their mothers brest pure and wholesom made such from the well digested food of Gods word And however the factions of men have made a rent in the unity and their actions too cast a stain upon the purity of our Church yet let other Nations know they ought to have more care to preserve and secure themselves then they have reason to disdan or g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 13. upbraid us for certain it is the envious man is sowing the like tares in their field and they cannot tell how soon our Iudgment may be the portion of their Cup. In this Treatise if any phrase seem improper according to the language of the learned Schools it is a sufficient Apology that the Author made it his aim as he thought it his duty to write according to the weaker capacities of those he was to nistruct rather
then the stronger apprehensions of those by whom he is instructed and therefore he hath desired and endeavoured so to express himself that he might not amaze but inform not puzzle but teach studying brevity and clearness which h Brevis esse laboro obscurus fio Hor. seldome meet in one subject especially where the matter is mysterious brevity as an advantage to memory and clearness as an help to the understanding both conducing much to an instructing and establishing in the Truth If any demand a reason of the Authors composing this Treatise this answer will be satisfactory if that demand be not too supercilious that the publick behoofe did put him upon it for among the many excellent Works compos'd by our Churches Heroes we have not one Systeme of Divinity in al parts consenting with her judgment and practice but what hath been of this kinde hath had a taste of the vessel some private opinions i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. Hom. 4. domestica judicia as Tertullian calls them or at best some forraign Resolves hath been intermix'd with our Churches more pure and perfect determinations Upon observation whereof the Author design'd his studies to do with Christian Theology as Florus with the Roman History k Flor. Epit. Rer. Rom. l. 1. In brevi tabella totam ejus imaginem amplecti draw its whole pourtraiture in a small Table comprise its large Body in a short Volume therein delivering the whole and entire judgment of our Church confirmed from testimony of sacred Scripture and illustrated by argument of divine Reason This whole Work bearing the Title of Sion's Prospect he hath divided into two Parts as its first and second View the First is now published the second reserved till its more fit oportunity for publication which in a correspondency of Method Scripture Reason Brevity and clearness doth treat of those several Heads which concern that peculiar part of Gods Providence over the Church of his Elect viZ. Concerning Election and Predestination concerning Christ in the Person and in the office of Mediator concerning the Church concerning the Covenant of Grace concerning the divers Administrations of this Covenant before the Law under the Law and under the Gospel c. That this former part published doth prevent that latter part design'd for publication the Author gives this most full and satisfactory Reason that he would gladly hereby prompt an able judgment and pen to undertake the task rather then do it himself lest through weakness and insufficiency in those grand Mysteries of the Gospel he should l Veritatem defendendo concutere fidem explicando obscurate shake the Truth in defending it and obscure the faith in explaining it Wherefore if what he hath already done may occasionally stir up some eminent person in an holy emulation of pious zeal to undertake so useful and honourable a Work He shall desist from his further Enterprise and rest very well satisfied yea very much joy'd with this Blessing from God that he hath given breath to anothers divine flame Otherwise if he finde the incouragement of acceptance and be confirmed in some hopes of publick benefit to the Church rather then this so much necessary and so much desired work be not done at all He will by the assistance of Gods Spirit finish and publish what is now under his hand tuneing the Instrument to the best of his skill thereby happily provoking some more dextrous hand and more accurate Artist to perfect the harmony If any man shall Critically question or enviously quarrel at the Authors present undertaking be thou Courteous Reader so far his Advocate as to plead in his behalf that it is not his ambition to be expos'd publick to the world but to be accepted of private Friends to whom especially he hath devoted the present service of the Press and if this particular service to some few Friends shall by a gratious dispensation of divine Goodness be extended as a general benefit to the whole Church it will be an additional blessing as much beyond his own hope as it is above anothers envy and well may the blessing be beyond his hope for the attainment who is himself so far short of the blessing by his unworthiness and therefore doth he the more earnestly beg the benefit of thy Prayers if not as a return of gratitude for his service yet as a boon of charity to his soul who is from his soul in all Christian and Ministerial offices Thine faithfully devoted ROBERT MOSSOM The SYLLABUS To the TREATISE CHAP. I. Concerning the Holy Scriptures Sect. 1 REason arguing from Scripture for the Scriptures Sect. 2 The Knowledge of God and his worship by Revelation This Revelation either with the Jews or with the Christians Sect. 3. The Church of the Jewes enquired into by Reason Sect. 4. Reason leads from the Church of the Jews to the Church of the Christians with the Church of Christ is found the word of God as the Revelation of his will Sect. 5. The word of God is the holy Scriptures in the books of the old Testament and the new What Editions are Authentick Translations in the vulgar tongue allowed Sect. 6. The Apocrypha why so called Why not canonical The Old Testament received from the Jews Sect. 7. The Authority of the Scripture is not from the Church Sect. 8. The Authority of the Church is from Christ by the Scriptures Sect. 9. The Tradition of the Church leadeth to the Scriptures The excellencie◠of the writings effect the mind The Spirit convinceth of the Truth Sect. 10. A moral perswasion from the Church and the letter a divine belief from the Spirit Sect. 11. Why the Scriptures are not discernable by their own light without the Spirit Sect. 12. What and from whence the Authority of the Scriptures Their sufficiency Their perfection Sec. 13. How the Rule of our faith Such to the end of the World Sec. 14. Particular Revelations not now to be expected Sec. 15. What received as the Truth by the Church What left to the prudence of Governors and to what end Sec. 16. In what the Scriptures are plain and in what hard to be understood How to be Interpreted What the Analogy of Faith Sec. 17. The duty of Christians in the use of the Scriptures Their fulness of heavenly Doctrine How a perfect form of Institution CHAP. II. Concerning God in the Unity of Essence Sec. 1. WHy the nature of God is not to be comprehended by the understanding of Man How the incomprehensible God is apprehended by faith Sec. 2. How God is described in Scripture the Names of God Sec. 3. The description of God according to his names Sec. 4. Further described by his Attributes The first and principal Sec. 5. Why incommunicable to the creatures Sec. 6. The Attributes communicable to the creatures How communicable Sec. 7. Gods essential attributes his one entire Essence how distinguished why diversly express'd in different names Sec. 8. Why there
And here whilst we view the Jewish Sanctuary Sacrifices and Prophecies by the light of Reason we see them plainly a Joh. 5.39 46 Lu. 10.23 24. 1 Cor. 15 3 4. look and lead unto Christ For their Sanctuary and Sacrifices being b Heb 9.1.10 Earthly and Carnal must needs in the pure worship of that God who is a c John 4.24 Heb. 12.9 Isa 1 10 12. c. Heb. 1.5 6 7. spirit and the Father of spirits be the d Hâ—b 8.4.5 ch 9 9 23 24. Types and shadows of things Heavenly and Spiritual so that as their Prophecies having their appointed time either they are fulfilled or they have expired so their Sanctuary and Sacrifices being Types and shadowes either they were vain or they have vanished and this in Christ the e Col. 2.17 John 1.17 Substance of those shadows and the f John 1.45 Luke 24.27 Mat 1.22 23. chap. 26.56 ch 27.35 Luke 22 37. Joh. 19.36 37. Subject of these Prophecies Reason leads from the Church of the Jews to the Church of the Christians § 4. For let the Jews search the several places and Ages of the World they cannot finde a fulfilling of a Gen. 49.10 Hag. 2.7.9 Gen. 3.15 Deut. 18 15. Isa 2.2 7.14 9.6 7. Dan. 2.44 45. Special Prophecies nor can they give us an Antitype and substance for their Sanctuary and Sacrifices but in the Person and in the Gospel of Jesus Christ as the promised Messiah So that for the true and more full Knowledge of God with the right and more pure form of his Worship we are directed by the Dictate of Reason to the Church of Christ With the Church of Christ is found the Word of God as the Revâ—lâ—tion of his Will b 1 Tim. 3.15 which as the Pillar of Truth doth hold forth to us the Holy Scriptures as the c Rom. 3.2 Luke 1.70 2. Cor. 2.17 chap. 4.2 1 Thes 2.13 word of God delivered by the d 2 Tim. 3.16 2 Pet. 1.21 1 Cor. 2.13 Inspiration of the Holy Spirit § 5. These Holy Scriptures are the writings of the a Eph. 2.20 2 Pet. 3.2 Prophets and Apostles in the books of the Old b 2 Cor. 3.14 Testament and the New The Word of God the Holy Scriptures in the Books of the Old Testament and the New The Original and Authentick edition of the former according to the writings of Moses and the Prophets is the Hebrew and of the latter according to the writings of the Apostles and Evangelists is the Greek What Editions are Authentick That the Mother language of the Jews this the most common language of the Gentiles who in a contradistinct notion to the Jews are therefore called c 1 Cor. 23.24 Rom. 2.9 10. Gal. 3.28 Greeks and as the first edition of the Holy Scriptures were Translations in the Vulgar tongue allowed so the after translations ought to be in the Vulgar tongue that they may be d John 5.39 Col. 3.16 Acts 8.28 1 Thes 5.27 Rev. 1 3. read of all § 6. The Apocrypha signifying secret or hid The Aprocrypha why so called either in respect of their Authors being not certainly known or their Authority not being publickly received seeing we finde them not in the Hebrew we acknowledge not as Canonical to prove doctrines of faith Why not Canonical though profitable for instruction in moral duties We receive those books onely to be of the Old Testament The Old Testament received from the Jews which were kept a Luke 24.44 Sacred by the Jews by an especial Providence and b Rom 32. chap 9.4 Divine appointment made faithful Registers and Bibliothists to the Christian Church § 7. And seeing the Church hath its a Eph. 2.20 foundation fixt upon the Scriptures The Authority of the Scriptures is not from the Church the Scriptures cannot have their Authority derived from the Church so that as not b Joh. 5.33 34. Christs Ministry so nor doth Christ's Word receive its Weight or Worth its Excellency or Authority from the Testimony of Man That the Lord Jesus Christ was c Rom. 4 25. deliver'd for our offences and raised again for our justification we beleeve what because the Church doth so teach us No but because the d Rom. 10.17 Scriptures do so teach the Church § 8. The Holy Scriptures being those a 2 Cor. 5.18 19 20. Credential letters The Authority of the Church is from Christ by the Scriptuâ—es which Christ the King of glory hath given to his Church must necessarily have their Authority from their Author which is Christ and what Authority the Church hath from Christ is convey'd and confirmed by the b 1 Tim. 3.15 Scriptures so that the Authority of the Scriptures is far above the Authority of the Church And though the Tradition of the Church doth declare the Authority of the Sciptures yet doth it not give Authority to them as the c John 1.7.29 34. Testimony of John Baptist doth declare Christ to be the Messiah yet doth not make him to be the Messiah by so declaring him The Tradition of the Church leadeth to the Scriptures § 9. Yea in our believing the Scriptures to be the word of God though true it is the Church leadeth us unto the Scriptures as the a John 4.39 woman did the Samaritans unto Christ by a Traditional report of their Divine excellency yet having read them diligently and faithfully b Joh. 7.17 18 observed the deep Mysteries The excellency of the writings affect the mind the sure Prophesies the glorious Miracles the purity of the Precepts the harmony of the Parts the efficacy of the Doctrines the sincerity of the Writers the plainnesse of the Style with the Majesty of the Word having observed these it is through the convincing power of the c John 14.17 spirit of Truth The Spirit convinceth of the Truth that we say to the Clurch as the d John 4.42 5 39. Samaritans did to the woman Now we believe no more because of thy saying of thy Tradition for we our selves have read and know that these Scriptures are indeed the word of God and in them we have eternal life A morall perswasion from the Church and the letter a divine belief from the Spirit § 10. That the Scriptures then are the Word of God we believe in a a 1 John 5.9 John 16.13 1 Cor. 2.10 12. 1 Joh. 2.20.27 moral perswasion from the outward Tradition of the Church and the incomparable excellency of the matter but in a Divine Faith from the b inward Testimony of the Spirit § 11. Indeed though the Scriptures are a light a Psal 119.105 2 Pet. 1.19 yea the b 2 Cor. 3.18 clear light of the Sun of Righteousnesse yet it is only to those who have their eyes opened The brightest day appears not in it's glorious
Cor. 13.1 Jude 9. Angel even a willing another to know what he wills by him to be known § 23. The Sin of the Apostate Angels What the sin of the Apostate Angels which was the cause of their fall we cannot particularly discern because the Scriptures do not plainly discover We suppose it to have been a sin immediately against the Son of God accompanied or rather compleated with the a Mat. 12.24 31.32 Sin against the Holy Ghost in an irreconcileable hatred and enmity against that truth of which they were in conscience so fully convinc'd Upon b Isa 14.12 13 14 15. Satans pride and envy at Christs person did follow his malice and c John 8 44. hatred of Christs Truth even the d John 14.6 Rev. 14 6. eternal Gospel of his Incarnation as ordained of God in humane nature e Eph. 1.22.23 to be the head of the Angels f Eph. 1.10 united to the body of his Church Satans malice against Christ â—nd how especiâ—lly prosecuted Which malice and hatred of Christ and his truth Satan hath ever since prosecuted by bloody persecutions rais'd against his Church by horrid blasphemies and Heresies vented against his person in his Divinity his Humanity and the offices of his Mediation § 24. What the knowledg of the Apoâ—tate Angels Though the evil Angels are a Mat. 13.19 16.25 Eph. 6.12 spoil'd of grace by their sin and b 2 Pet. 2.4 Jude 6. involv'd in darkness by c Luke 10.18 their fall yet are they eminent in d 2 Cor. 2.11 11.3 Eph. 6.11 Jam. 2.19 knowledg by their Nature How increas'd and this much e Eph. 6.11 12. heightned by long experience in the world and from divine f Mat. 4.6 8 29. Jâ—m 2 19. revelations in the Scriptures yea by g Jude 9. frequent contests with the good Angels yet can they not h Isa 4.23 foretel future events How not foretel events by any light of foreknowledg in and from themselves but what they do foretel are either such things as they finde foretold by the holy Prophets How foretel them or prepared in natural Causes or such things as they know already design'd being privy to the good and i assistants to the wicked designs of men or such things as by some evident signs they conjecture or by some seeming probabilities they presume The end of all diabolical predictions but whatsoever it the prediction or revelation from the evil Angels is is intended to k Mark 1.36 Acts 16 17.18 deceive and seduce to mischief and destroy and therefore l 1 Kin. 22 21 22. l Deut. 13 1 2 3. Eph 6.11 neither is to be sought for Why not to be allowed of nor to be allowed of all complyance with Devils being a m 2 Cor. 6 14 15. Ephes 5 11. renouncing of God and thereby a ruin to the soul What the power of 〈◊〉 evil 〈◊〉 § 25. As the Evil spirits are eminent in knowledg so are they also a Mat. 12.29 Ephes 6.12 migty in power yet a power b Job 1.12 2 6. 1 Pet. 5.8 limited and restrained God holding them fast in the Chain of his Providence so that when made executionors of his wrath they are kept c Mat. 8.32 Rev 7.2 3. subject to the command of his will How exercised By Divine Permission and Providential ordination it is that the Evil spirits exercise their d Job 1.12.16.19 Ephes 2 2. Rev 7. â— 3. power in the fire in the air in the waters and on the earth upon trees upon beasts and upon men Some e Luke 8.30 Mat. 8.16 men they actually possess some they f Luke 22.3 Acts 5.3 Ephes 2.2 wickedly pervert some they g Zech. 3.1 1 Thes 2.18 eagerly oppose but all they h 1 Pet. 5.8 2 Tim. 2.26 daily tempt and with the i 1 Chro. 21.1 Luk 22.31.57 best they often prevail though not so as k Gen 3.15 Psal 5.1 Luk 22.61 62. Rom. 16.20 fully to overcome and finally to destroy What their names and how proper and common § 26. The Prince of the Apostate Angels is called by those a Mat. 25.41 Luk. 10.17 names in an eminency of Evil which will fit all the rest in their proportion of Evil. He is called sometimes the b John 8.44 1 John 3.8 Devil the c Rev. 12.10 Accuser with lies reproches and calumnies accusing God unto man and man unto God Somtimes the d Mat. 4.3 1 Thes 3.5 Tempter by evil suggestions still soliciting unto sin Sometimes the e Mat. 13.19 Ephes 6.16 wicked one being full of iniquity himself and ever prompting others unto wickedness Sometimes f Luke 10.18 Acts 26.18 Satan the Adversary setting himself against God and Christ the good Angels and holy men raising and promoting enmity and contentions Somtimes the g Mat. 13.25 Luke 10.19 Enemy and the h 2 Thes 2.10 11 12. Destroyer raising i Rev. 20.8 seditions and wars to destroy nations k 1 Sam. 16.14 dissentions and divisions to ruin families Gods glory manifâ—sted in all l Mat. 13.25 Rev. 12.12 13 17 persecutions and Heresies to infest the Church In all which God doth manifest the riches of his wisdom and greatness of his power to the glory of his mercy and the advancement of his Justice in m Mat. 24.24 Luke 21.18 the gratious salvation of his chosen and the n Rev. 9.11 just condemnation of the wicked § 27. The wonderful working of Satan By his subtilty and power Satan doth work his a 2 Thes 2.9 lying wonders deceitful in themselves and intended by him for the deceiving of others yea sometimes he doth work b Deut. 13.1 2. Mat. 24.24 true signes yet thereby aims he at the destruction of truth which true signes though they seem wonderful Why not true miracles yet are they not such wonders as are truly c Acts 8.13 called Miracles For they cannot be any supernatural Effects being onely the events of some Natural Causes d Exod. 7.12 8.7 which Satan by a secret subtilty doth compact not by any proper power doth produce Every supernatural Effect must needs be the issue of a supernatural Cause â—ll miracles are from God which is God and e Psâ—l 72. â—8 136.4 he alone who did wonderfully create the world without matter pre-existent can powerfully create wonders without means cooperating Such the miraâ—les of Christ and such were the f Joh. 10.25 Act. 2.22 glorious Miracles of Christ whereby he did testifie the Divine power of his God-head § 28. â—hy not such the workings of â—aâ—an Wherefore if the Devil could work true Miracles to perswade false Doctrines then were Miracles a weak and insufficient a Mat. 16.17.20 argument to confirm the true faith Besides that is
the sin is the sin of ignorance When a sin of ignorance and when the will becomes inordinate through its own perversness c Mat. 13.15 John 15.22.23 24. Matth. 3.56 Acts 7.5.7 opposing and repulsing the right judgement of the understanding When a sin of malice the sin is the sin of malice and against conscience § 15. When the sensitive appetite doth beget an inordinacy in the will How the sensitâ—ve appetite do h begâ—t an inordinacy in the will it is by way of distraction with-drawing it from its proper function in the exercise of its free choice and chief command for seeing all the faculties are radicated in the essence of the Soul by how much the operations of the inferior faculties are the more intended by so much the functions of the superior whether understanding or will are the more remitted The sensitive appetite then being vehemently intent upon its object the rationall faculty becomes but weakly imploy'd if not altogether hindred in its duty Besides the a 2 Sam. 11.2 3 4. Matth. 26.70 c. imagination being disturbed by the affections the understanding becomes darkened by the imagination and the understanding being darkened misguides the will Which are the sins of infirmity whereby it becomes inordinate to a sin of infirmity by sudden passion And as sudden passion so b Mat. 6.12 Prov. 24.16 1 John 1.8 Jam. 3.2 Rom. 7.19 20. likewise all inordinate motions vain thoughts sins of fly surreption and of daily incursion and are all sins of infirmity § 16. What sins of suddun and inordinate passion are said to be sins of infirmity Inordinate a Matth. 8.17 Isai 1.5 passions are the sicknesses of the soul and therefore as the members of the body disabled by distemper so the powers of the soul disturbed by passion not performing their proper functions are said to be b Rom. 15.1 Heb. 12.12 13. 1 Cor. 8.11 12. infirm and weak And thus when the sensitive appetite by its vehement and sudden passions doth invade the rational faculties to the disturbing the understanding and disabling the will in their operations we truly though figuratively say The soul is sick and the sins which issue from this impotency of reason through distemper of passion are properly call'd sins of weaknesse and infirmity § 17. What passions do excuse wholly from sin and what do not Those passions which totally abolish the use of reason totally excuse from the guilt of sin committed in those passions as in the cases of frenzie and madness unless those passions were a 1 Sam. 19.9 10. voluntary in their beginnings or in their causes for then they become imputed as sins themselves and so the evils committed in those passions must needs be sins too but those b Prov. 14.16 29.22 passions which doe not wholly intercept the use of reason cannot wholly excuse from the guilt of sin because reason remaining How Reason ought to moderate passion ought to moderate and order passion either by diverting it self to other thoughts or by hindering the effectuating of those obtruded upon it The more of passion there is in the sin the lesse there is in the sin the less there is of reason and so the less is the sin and the more of reason there is in the sin the more there is of will and the more voluntary the more sinful What is the office of the understanding § 18. The office of the understanding in respect of its own proper object being this to enquire and find out truth and in respect of the inferior powers to direct and conduct them aright according to truth if the understanding doe not know all the truth When guilty of that Ignorance which is sin it is both able and ought to know it becomes defective in its duty and thereby guilty of a Acts 17.30 Rom. 1.21 22. that ignorance which is sin and if the understanding dictate amisse to the wil and when guilty of those sins which are of Ignorance bringing inordinate commands upon the subordinate powers or after deliberation had doth not check their exorbitancies it becomes thus also defective in its duty and thereby guilty of those b Num. 15.28 Lev. 4.13 27. Acts 3.17 sinnes which are of ignorance What ignorance doth not and what ignorance doth make the sin § 19. In the sins of ignorance then it is not every ignorance that makes the sinne It is not the ignorance of a pure negation but that of a a Eph 4.18.19 1 Pet. 1.4 depraved disposition It is not the negative ignorance being a meer nescience a not knowing what is needless or not possible to be known but the privative ignorance a not knowing what we are able and ought to know There are many things which a man is capable of knowing What things a man is capable of knowing but not bound to know What things a man is neither bound to know nor capable of knowing In all these ignorance rather a nescieâ—â—e is not sinfull which yet by no divine law he is bound to know as many Mathematicall theorems in Philosophy many particular contingencies in Nature yea there are many things which as a man is not bound to know so he is not capable of knowing as b Mat. 24.36 John 16.12 many Mysteries not yet revealed many secret truths not yet communicated by Christ unto his Church Ignorance of these is not sinfull and so whatsoever consequent effect proceeds from this ignorance cannot be a sin but an ignorance of those truths which we are capable of and concern'd in which is vincible by the use of means this ignorance is it selfe sin and the consequent evils thereof are said to be sins of ignorance § 20. In any inordinate act What ignorance doth excuse from sin it is not that ignorance which is concomitant with it or consequent of it but antecedent to it which doth excuse from sin Which ignorance being antecedent to it becomes accidentally a Lev. 5.15 1 Cor. 2.8 1 Tim. 1.13 the cause of it as excluding that knowledge which would have restrained from the sinne And though this ignorance doth always somwhat excuse b Gen. 38 15 16 c. yet not always wholly acquit Somewhat excuse not wholly acquit Illustrated by Instance For should a man going forth with an intent to kill a man unwittingly kill his Father though such an ignorance may excuse from patricide yet not from homicide For had he known the man to be his Father though haply he might have been restrained by that knowledge from killing him yet not altogether from killing from that kind not from all kinds of sin or of murder § 21. Yea When sin cannot be excused by any ignorance that sin cannot be excused by any ignorance where there is an inclination or resolution in the will to commit it notwithstanding all knowledge as for instance should a man