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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	chapter_n	concern_v	folio_n	362	4	16.3960	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04191	A treatise containing the originall of vnbeliefe, misbeliefe, or misperswasions concerning the veritie, vnitie, and attributes of the Deitie with directions for rectifying our beliefe or knowledge in the fore-mentioned points. By Thomas Iackson Dr. in Divinitie, vicar of Saint Nicholas Church in the famous towne of New-castle vpon Tine, and late fellow of Corpus Christi Colledge in Oxford.; Commentaries upon the Apostles Creed. Book 5	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14316; ESTC S107490	279,406	488

A TREATISE CONTAINING THE ORIGINALL of Vnbeliefe Misbeliefe or Misperswasions concerning the Veritie Vnitie and Attributes of the Deitie with Directions for rectifying our beliefe or knowledge in the fore-mentioned points By THOMAS IACKSON Dr. in Divinitie Vicar of Saint Nicholas Church in the famous Towne of New-castle vpon Tine and late Fellow of Corpus Christi Colledge in OXFORD IOHN 17.3 This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent LONDON Printed by I. D. for Iohn Clarke and are to be sold at his Shop vnder St Peters Church in Cornehill 1625. TO THE RIGHT HONOVRABLE S ir HENRY DANVERS Knight Baron of Dantesey his Honourable and singular good Lord. RIGHT HONOVRABLE AS in drawing these and former lines I haue had no other aspect or aime saue onely to discover the by-paths which lead vnto error and to presse forwards by a cleare way towards the truth so in publishing of them I haue taught them to look backwards not forwards as being more desirous to testifie my thankful respect either to the knowne Honourable Patrons of good Acts or furtherers of my private studies than to feede ambitious fancies with the humours of the time by obtruding my selfe vpon the dispensers of great dignities or preferments My resolution being thus set I saue a labour in dedicating these papers to your Lordship whose Honourable favours and munificence towards that famous Vniversitie whereof I haue long continued an vnworthy member but to which I shall ever continue the loue and obedience of a faithfull Sonne doe challenge a better testimony of my observance than I can now expresse or hope hereafter to present your Lordship withall But God be thanked our famous Mother hath many sonnes a great deale more able than my selfe to vndergoe this service Leaving it therefore vnto them I shall giue my selfe abundant satisfaction and contentment for my labours past and take incouragement to continue the like if it shall please your Lordship to accept these present as an vndoubted pledge of that thankfull respect and observance which I owe vnto your Lordship for your favours and bountie towards my selfe in particular the memory of which hath beene more gratefull vnto me in that I was made to feele them before I was so much as known by sight vnto your Honour Thus with my best prayers for continuance of your Lordships increase of honour and true happinesse I humbly take my leaue and rest From Penly in Hartfordshire March 2. 1624. Your Lordships in all dutie and observance THOMAS IACKSON ¶ The Contents of the severall Chapters handled in this Treatise SECTION I. Of the ingraffed Notion of a Deitie and the originalls of Atheisme Chapter 1. To beleeue in God is originally no more than to beleeue there is a God who is in all things to be beleeued Of this beliefe trust or confidence in God is the necessary consequent in Collapsed men Despaire the necessary consequent of the same or like beliefe in Collapsed Angels Folio 2 Chapter 2. Disputation is not the readiest way to cure or reclaime an Atheist Folio 8 Chapter 3. The Notion of the Deitie or divine power is most naturall vnto all men How this Notion being most naturall vnto all is eclipsed and defaced in many Folio 10 Chapter 4. Atheisme Idolatrie Heresie Hypocrisie c. haue one common roote What estate or condition of life is freest from or most obnoxious vnto Atheisme or temptations thereto tending Of Atheisme in passion onely not habituated Folio 17 Chapter 5. Of habituated or setled Atheisme Why this disease was not so Epidemicall in ancient as in latter times Of the disposition or temper from which irreligion or incogitancy of divine powers which is the first and lowest branch of Atheisme vsually springs Folio 31 Chapter 6. Of Disputatiue Atheisme deniall of the God-head or divine providence with the severall curiosities which occasion it Folio 42 Chapter 7. Of malignant Atheisme Of the originall of enmitie vnto Godlinesse That the excesse of this sinne doth beare witnesse to the truth which it oppugnes Folio 56 Chapter 8. Meanes for preventing infection of Atheisme or irreligion In what temper or constitution of minde the ingraffed notion of God and goodnesse doth best prosper That affliction giues vnderstanding in matters sacred with the reason why it doth so Folio 67 Chapter 9. In what respects supernaturall grace or faith infused is necessary to the right beliefe of these truths which may in part be certainely knowne by diligent search of naturall reason Folio 80 SECTION II. Containing the originall manner of right apprehensions and errours in matters naturall or morall Chapter 10. The severall opinions of Philosophers concerning the manner how Intellection is wrought or produced what is to be thought of intelligible formes Folio 86 Chapter 11. How farre Platoes opinion may be admitted that all knowledge is but a kinde of reminiscence or calling that to minde which was in some sort knowne before Folio 89 Chapter 12. After what manner the Ideall or ingraffed Notions are in the soule Folio 92 Chapter 13. Of the office or service which the Phantasie performes vnto the actiue vnderstanding or contemplatiue facultie for the right apprehension or discernement of truths specially vnsensible Folio 98 Chapter 14. What qualifications are required in the Phantasie or passiue vnderstanding for performing its dutie to the actiue vnderstanding specially for the right representation of matters morall or spirituall Folio 107 Chapter 15. In what sense it is commonly sayd that Sense is of particulars and the vnderstanding of vniversalls Of the manner how sense misinformes the vnderstanding with some generall advertisements how to prevent its misinformations Folio 113 SECTION III. Of the Originall of Heathenish Idolatrie and multiplicitie of Gods Chapter 16. The generall fallacie by which Sathan seduced the world to acknowledge false Gods Folio 125 Chapter 17. The more speciall Fallacies by which Sathan seduced the Heathen to multiplie their gods in excessiue manner Folio 135 Chapter 18. The originall of Superstition properly so called and the preservatiues prescribed by God himselfe against this branch of Idolatrie Folio 151 Chapter 19. Of divers errours in Philosophie which in practice proved seminaries of idolatrie and sorcerie Folio 167 Chapter 20. Of the speciall nutriment which the Poetrie of ancient times did afford to the forementioned seedes of Idolatrie with some other particular allurements to delightfull superstition That the same nutriment which feedes superstition being rightly prepared may nourish devotion Folio 185 Chapter 21. Of Idolatrie occasioned from inordinate affection towards Friends deceased or ceremonious solemnities at Funeralls Folio 203 SECTION IIII. Of the Identitie or aequivalencie of Superstition in Rome-Heathen and Rome-Christian Chapter 22. That Rome-Christian in latter yeares sought rather to allay than to abrogate the Idolatry of Rome-heathen that this allay was the most commodious policie which Sathan could devise for venting his detected poysons vtterly condemned by primitiue professors of Christianitie

in his wonted vncleanenesse This relation of Calvines serveth as a testimony to confirme the truth of Tertullians observation which serues as a Document or sure experiment of our last assertion Vultis ex operibus ipsius tot ac talibus quibus continemur quibus sustinemur quibus oblectamur etiam quibus exterremur vultis ex anim● ipsius testimonio comprobemus Qua licet carcere corporis pressa licet institutionibus prauis circumscripta licet libidinibus et cōcupiscentijs euigorata licet falsis Dijs exancillata cum tamen resipiscit vt ex crapula vt ex somno vt ex aliqua valetudine sanitatem suam patitur Deum nominat hoc solo quia proprie verus hic vnus Deus bonus magnus Et quod Deus dederit omnium vox est Iudicem quoque contestatur illum Deus videt deo commendo Deus mihi reddet O testimonium animae naturaliter Christianae Denique pronuncians haec non ad capitolium sed ad coelum respicit Novit enim sedem Dei vivi ab illo inde descendit Shall I proue vnto you there is but one God from his manifold workes by which we are preserued and sustained with which we are refreshed yea by which we are astonished or shall I proue the same truth by the testimony of the Soule it selfe which though it be kept vnder by the prison of the body though surrounded by naughtie and dissolute education though infeebled by lust and evill concupiscence though enslaued to false Gods yet when shee returnes vnto her selfe out of distempers surfet sleepe or other infirmitie and enioyes some gleames of health shee calls on God without addition of other titles because this God which shee calls vpon is truely one truely good and truely great What God shall award is a speech rise in every mans mouth vnto this God the Soule appeales as vnto her Iudge God he sees to God I commend my cause Let God determine of me or for me A worthy testimony that the Soule is naturally Christian Finally the Soule whiles shee acts these or the like parts looketh not to the Capitoll the imagined seate of such Gods as the Romans worshipped but vp to Heaven as knowing the seate of the living God from whom and whence shee is descended Many other authorities which might here be avouched to the same purpose do sufficiently argue that the multiplicitie of Gods was a conceipt or imagination seated or hatched onely in the braine that even the very Heathens themselues which worshipped many Gods and would haue maintained their profession of such service in opposition to their adversaries vnto death being throughly pinched with calamitie or occasioned to looke seriously into their owne hearts did vsually tender their supplications vnto the Deitie or divine power it selfe which filleth all places with his presence whose tribunall is in heaven Seeing anguish of soule contrition of spirit or generally affliction cause naturall notions of God and goodnesse formerly imprisoned in the earthly or fleshly part of this old man to shoote forth and present themselues to our apprehensions in case no calamitie or affliction doe befall vs we are voluntarily to consort with others whom God hath touched with his heavie hand or as Salomon adviseth vs to visite the house of mourning more then the house of mirth Or in case the Lord vouchsafe not to send these his seuerer visitors either to vs or to our neighbours yet he alwayes giues vs libertie to inuite another guest in afflictions roome which expects no costly or curious entertainement fasting I meane now to fast according to the prescript of Gods law is to afflict our soules CHAPTER IX In what respects supernaturall grace or faith infused is necessarie to the right beliefe of these truths which may in part be certainely knowne by diligent search of naturall reason 1. BVt if to nature not blinded by vaine curiosity nor polluted with the dregs of lust if to men free from passion or chastised by the hand of God the apprehension of the Deitie be cleare and evident the habit of supernaturall assent vnto the first Article of this Creed may seeme either altogether superfluous or not very necessary Vnto this difficulty proposed in termes more generall whether faith may be of obiects otherwise evident and exactly knowne some schoole-men acutely thus reply He that by reasons demonstratiue knowes this or other like truths beleeved that there is one God and no more which hath created the world may notwithstanding the evidence of motiues necessitating his will to this assent either doubt or deeme it a truth very obscure and vnevident whether God ever revealed thus much otherwise than by the common light of Nature or helpes of Art Cōsequently to their divinity they might reduce the resolution of the difficultie proposed to fewer termes and more constant thus the habit of faith or supernaturall assent is not necessary to ascertaine vs that the matters beleeved by vs are in themselues true seeing this much as is supposed may be prooved by reasons more evident than faith which is alwayes of obiects vnevident at least wise as apprehended by vs but to assure vs that their truth was testified or avouched by God whose testimony cannot be knowne but by his expresse word written or spoken 2. But if our former assertion that our knowledge of any obiect cannot be more certaine then it is evident be orthodoxall he that could demonstrate any Article of beliefe should be more beholding to the evidence of Art or demonstration than to the supernaturall habit of vnevident faith Wherefore with better consonancy to former discussions and if we be not in both mistaken vnto the truth we may thus resolue the doubt proposed The necessary existence of a God-head or supreame cause with the possibilitie of other things beleeved may be indefinitely knowne by light of Nature or demonstration but so much of these or any Article in this Creede contain'd as every Christian must beleeue or which is all one the exact forme of any one Articles entire truth can never be knowne by Art or Nature but onely by Gods word revealed or the internall testimony of his spirit refashioning his decayed image in mens hearts according to the patterne wherein they were first created That the resurrection though this truth to corrupt nature seemes most difficult is not impossible yea that it is impossible there should not be a resurrection or iudgement after death may be demonstrated but that the wicked shall rise to torments the righteous to ioy glory everlasting is a streame of life which naturally springs not within the circuit of the heavens it must be infused from aboue 3. The naturall man left to himselfe or vsing meere spectacles of art yea though admitted to the glasse of Gods word will alwayes in one point or other conceiue amisse of the Deitie and transforme the incorruptible nature into the similitude of corruption Yet further admitting the naturall man