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act_n	john_n	luke_n	mark_v	4,432	5	10.4916	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04187	Iustifying faith, or The faith by which the just do liue A treatise, containing a description of the nature, properties and conditions of Christian faith. With a discouerie of misperswasions, breeding presumption or hypocrisie, and meanes how faith may be planted in vnbeleeuers. By Thomas Iackson B. of Diuinitie and fellow of Corpus Christi Colledge in Oxford.; Commentaries upon the Apostles Creed. Book 4	Jackson, Thomas, 1579-1640.	1615 (1615)	STC 14311; ESTC S107483	332,834	388

b Hoc ad crimina nostra addimus vt c●m ●● omnibus rei simus ●tiā bonos nos et sanc●o● esse credamus ac si●● nobis ●umuleatur iniquita●● 〈◊〉 etiam praes●●ti●ne i●sti●●ae Sal●●●nu● lib. 3. c Mat. 12. 33. a 2. Tim. ● 21. b ● Iohn 4. v 3. * Vide Sect. 3. ca. 2. parag 2. cap 8. parag 40. d Luke 18. v. 2. 3. b Psal 147. 20 d Iudg. 8. 18 * Luke 18. 28 Math. 8. 11 Iohn 5 Act 7. 51. 52 g Iohn 9. v. 28. 29. d 1. Thes 2. v. 16. e Mat. 23. v. 32. f Luke 19 v. 42. Marke 7. v. 37. a Psal 113. 5 6. ● Vile Sect. 3. cap. 4. pa●ag b Ioh. 8. 44 c Luke 11. 46 d Mat. 23. 27. e Mat. 23. 25 d Mat. 25 44 a Acts 20. 35 b Rom. 13. 10 c 1. Tim. 5. 8 d Ieremie 7. v. 11. e Math. ●● 13. b Math. 10. v. 37. a Cum ad supplicium ducerentur vna quoque Lud. Marsacus home militaris sed qui in sacris libris legendis multum temporis contriuerat productus est minime revincto collo v●i fieri assolet sic enim iudex quod ille regi militasset iusserat cumque videret sociis indutum collo a carnifice laqueum quaesiuit à praetore eorum potior quam sua causa existeret cur enim inquit non me simili torque donq● tam illustris ac praestantis ordinis me quoque equitem creas Thuanus lib. 11. anno 1553. h Sect. 3. chap. 3. parag 8. 9. 10. b Pacem nobis Christus dedit concordes atque vnanimes esse praecepit dilectionis charitatis fadera incorrupta atque inuiolata seruari mandauit exhibere se non posse martyrem qui fraternam non tene● charitatem Docet hoc contestatur Paulus Apostotus d●cens Et si habuer● fidem c. Cyprianus de vnitate ecclesia Confessor est sed post confessionem periculis maius est quia plus aduersarius prouocatus est Confessor est hoc m●gis stare debet cum domini euangelio per euangelium gloriam consequ●tus a domino All eium diceus cui multum datur multum quae●u●ur ab co cui plus dignitatis ad scribitur plus de illo exigitur ser●●tutis Nemo per confessoris exe●●●l● pe●●at nemo iniusticiā nemo insolen●●a nemo perfidiā de cofessoris moribus discat Confessor est ●u humilis et quietus sit in ●ct● suo c● disciplin● modestu●●t qu. Christi confessor dicitur Christum qu●m confi●etur imitetur Nam cum dicat ille quise extoll●t humili●bitur qui se humiliat ex ●●abitur et ipse à patre exaltatus sit qui à se in terris sermo virtus et sapientia Dei patris hum●l●auit quomodo potest extolle●tiam d●l●g●r q●i et nobis ●umilitatem sua lege mandauit et ipse à patie amplissi n●n nome● prae●●o humilitatis accepit Cyp●tanus Ibid. d Contentus Deus noster est vt ei pax nostra seruiat vt solâ ei immaculatorum actum puritate vi●ae in contaminabilis sanctitate placeamus Quo plus ei ●id●s d●u●●●o nostra debel quia mi●ora a nobis exigit maiora co●●essi● Et ideo cum principes Christiani sint persecutio nulla sit religio non i●qumetur qui ad probandum fidem experimentis d●●●ribus non compellimur inferioribus ●●●em ●ffici● domino plu● placere de●emus Probat enim e●ia●● in ma oribus sires ●●iga● executorem se idoneum sore à quo mino●a complent●r sal●ianus lib. 3. e 1. Iohn 3 v. 14. f Ibidem v. 15. h V. 16. v. 16. a 1. Iohn 3. v. 17. 1. Cor. 13. v. 3. 4. 5 a Heb. 12. 11. ●uk● 18 11 ● Lucan lib. 1 To make our actions acceptable in the sight of God true and liuely faith is necessarie not only to the persons working but as concurrent to the worke it self nor are all the actions of the faithfull but such only as are conceiued and managed by faith truly faithfull b Eccles 32. 23 Read Sest 1. chap. 7. Parag. 1. 2 c Vide lib. 2. sect ● chap. 7. parag 7. d Rom. 14. 5 Rom. 10. 10 So Saint Iohn takes beliefe in Christ and the keeping of Gods Commandemēts as termes reciprocall or mutually inferring and the other either capable of others properties This is then his Commandemēt That wee belieue in the name of his Sonne IESVS CHRIST and loue one another as he gaue commandement For he that keepeth his Commaundements dwel●e●h in him and he in him and hereby wee kn●w that he abideth in vs euen by the spirit which he● hath giuen vs 1. Ioh. 4. 23. 24. b Iames 2 v. 8. ● 10. Ecclesiasti 12 v. ●3 Read Sect. 1. cha last d In what sense good deeds may be said ●o perfec● faith a That their defect of workes whom St. Iames reprooues did spring from a defect of faith b Iames 1. v. 21. c V. 22. d V 26. v. 27. Deut 10. v. 16. a Seneca b 1. Iohn 2. v. 4. c Iames 2. v. 9 d V. 10. e v. 11. a Si pro arbi●rio suo serui Dominis obtemperant ne in ijs quidem in quibus obtem perauerint obsequuatur Saluianus loco inserius citato b Sa luianus lib 3. de Gub r● Dei ● Ecclesiastici 19. ● 21. Oportet autem illud considerare quantopere Christiani abbo●rea● ab idolothytis ab ngressu fanorum atque ab ipsis etiā simulachri● cum beatus Paulus clamet neque idolā esse aliquid neque idolothytum multo minus fanum ex lapidibus constructū est aliquid et tamen plurim●ru●●nimus ea religione tenetur vs mortē oppetant citius quam gustent idol●s immol●tu● inexp●abile piaculum ●sse ducant si ingrediantur fanu● Iouis aut Apollinis aut Dianae seque putent contactu si●●ul●c●rt vehementer contamtuari Equidē prob●taliū religionem si sibi constet in omnibus Nunc p●oh dolorvidere est quosdam in bis pene superstiti●se trepidos in ●lijs v●● grauior er a● metuendi causa nimium esse securos Per se non inquinat animam contactus id●li nec ingress●● fani nec esus idolothyti sed per se polluit conscien●iam amor pecunie incestu● ●apina hypocrisis his similia monstra Quam vero congruit horrere sani ingressum nec b●rrere in templo sancto spiritui consecrato victimas imm●●are daemonijs Clamat sanctus Paulus scri●e●s Corin●●ijs Nes●●tis quia templum Dei estis spiritus Dei habitat in vobis Si quis autem templum Dei violauerit disperdit illum Deus Rursus in eadem Epistola An nescitis quoniam membra vestra templum sunt Sancti Spiritus qui in vobis est quem habet●s a Deo non est is vestri Quod si Christianorum pectora sibi consecrauit Deus vt in illis inhabi●et pe● spiritum suum

IESVS CHRIST the righteous and he is the propitiation for our sinnes In what manner onely as he is the meritorious cause or fountaine of grace whereby wee are immediately and throughly cleansed No rather as he is righteous and by interposition of his eternall sacrifice euen till this day as immediate a cause of our pardon from all sinnes whether past or present as it was of our generall reconcilement while it was offered Nor did he die to procure vs grace wherby we might become righteous and pure in his fathers sight but gaue vs grace that we might be purified by his death and passion yet if sinnes mortall as well as veniall to vse our aduersaries language bee comprehended in the saying last cited Bellarmines reconciliation of the former words if wee say that we haue no sinne with this other vvhosoeuer is borne of God sinneth not is palpably false 5. But if his be amisse it will be expected we reconcile them a right and so we may with as great ease as perspicuity In the latter then he speakes of habituall sin or such indulgence to transgressions as S. Iames makes liable to breach of the whole law for by sinne it is euident he includes as much as he had said in the beginning of that discourse whosoeuer committeth sinne transgresseth also the Lawe Why is there anie sinne which in the Protestants doctrine is not a transgression of the lawe or is it possible a man should goe against the commandement and not transgresse it But if some sinnes there be as Roman Catholiques teach onely besides the lawe in doing them we doe not transgresse the Lawe but rather pretergresse or goe besides it Yet seeing the Law-giuers will was that we should do the lawe not onely heare it much lesse goe besides it there is no pretergression of it but is directly against the Law giuers will otherwise a seruants negligence should not bee against his masters will but besides it For tell mee O yee fooles and blinde whether is more onely to omit the good deedes of the lawe or to commit such as your selues acknowledge to bee besides it Though the matter of omission may be ●arre greater yet for the forme of the action whence the denomination of opposition must be taken no sinne of omission can be so properly said to be against the Law as the least positiue sinne or transgression we can imagine Hee that commits any thing disagreeable to the Lawe doth omit what is commaunded by the lawe and somewhat more and therefore doth more properly goe against the lawe then hee which onely omits what is commaunded But it is vsually the nature of hypocrisie to place either sanctity or impietie rather in the matter or outward act than in the heart or affection Farre otherwise are we taught by the spirit of truth that it is the heart which God requireth No matter of sinne can be so light but is if the heart be set vpon it in the issue deadly and excludes from mercie scarce any obiect so bad as that the bare assent vnto it without delight or custome is vtterly incompatible with the habit of grace Nor doth Saint Iohn in the former places seeming contrarie suppose any difference in the act or matter of sinne but onely in the heart or habite of the sinner Euery one transgresseth the lawe in what sinne soeuer but euery transgression makes not a man a law-breaker or transgressour this denomination is not absolutely giuen but from a greater inclination or delight in doing euill then doing good And it is cleere that Saint Iohn when hee sayth he that is borne of God sinneth not vseth the selfe-same syllogisticall terme he had done before in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that committeth sinne Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebraisme which he followes imports not the act or operation onely but the habit or rather more then habit and the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the Latine operarius iniquitatis one that maketh a trade of sinne or professeth iniquitie whose seruice is altogether incompatible with the profession or hope of a Christian And this was the conclusion our Apostle was in both places to inferre as hauing taught immediatly before euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure and in habite becomes like vnto him as on the contrarie which is the Apostles inference likewise he that committes sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembles his father the diuell whose chiefe delight is in doing mischiefe It may be a Romane Catholicke will sooner belieue if we send him vnto Maldonat who commenting vpon the like speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus farre beares witnesse vnto the truth we teach that the hebrew phrase aimes rather at the habit then the act that to work or doe iniquity is as much as to be an artificer or craftesmaster of iniquity 2. But wee receiue not the record of man there is another that beareth witnesse of it euen our Sauiour from whose mouth Saint Iohn learned both the matter and phrase of that discourse Verily saith he to the Iewes whosoeuer committeth sinne is the seruant of sinne and the seruant abideth not in the house for euer but the son abideth for euer If the sonne therefore shall make you free ye shall be free indeed from the raigne of sinne not from all acts of sinne Hence did Saint Iohn take that lesson You know that he was manifested to take away our sinnes and in him is no sinne To be altogether without sinne then was his peculiar but Whosoeuer abideth in him sinneth not Not at all So he should not need any aduocation but he is no worker of iniquity nor doth he sin as Diuels doe for whose sinnes CHRIST was no propitiation That so the Apostle meant is apparent from the paralell vse of the same words immediately after reciprocally changed Hee that committeth sinne is of the diuell for the diuell sinneth from the beginning that is hath continued his apostacy or trade of sinne euer since his fall For this purpose t●e sonne of God was manifested that he might destroy the workes of the diuell What were these Delight in sinne wilfull indulgence to transgressions and such vnrelenting opposition to the truth proposed as did conuince the Iewes by our Sauiours verdict in the place last cited to be the sonnes of the diuell yee are of your father the diuell and the lusts of your father ye will doe he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his owne for he is a lier and the father of lies And because I tell you the truth ye beleeue me not yet which of you can rebuke me of sinne His disciples they might because the sonnes of men but in that there

was no sinne in him had they beene of God they might haue knowne him to be his sonne For hee that is of God heareth Gods word but they therefore heard them not because they were not of God In this saith Saint Iohn the children of God are manifest and the children of the diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother As this phrase to doe righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently imports not the bare acts but habituall practice of righteousnesse so needes must the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit sinne include an habituall practice or trade of sinne and yet to commit sinne and to sinne are vsed promiscuously as tearmes altogether equiualent in this chapter by Saint Iohn Our former conclusion therefore is most firme that the difference supposed by the same Apostle in these two places If wee say that we haue no sinne we deceiue cur selues and whosoeuer abideth in him sinneth not consists not in the act or obiect of sinne but in the habit or affection of him that sinneth The same answere fully reconciles the like speeches of Saint Iames. He that offends in one to wit habitually or indulgently is guilty of all and yet in many things we all offend actually not habitually or out of infirmity not with delight But euery offence whether actuall or habituall whether of infirmity or of purpose is directly against the Law or will of the Lawgiuer for neuer was woman I thinke so wilfull or pettish as to bee offended vnlesse her will were thwarted or contradicted onely cases altogether omitted which can haue no place in God or matters in their nature meerely indifferent can truely be said to be besides the Law or his minde that made it 7. But perhaps that passage of scripture which first instructed and since confirmed me in the truth hitherto deliuered will giue best satisfaction to the Reader Concerning that exclamation of Saint Paul O wretched man that I am who shall deliuer me from the body of this death some make question but no learned Diuine I thinke will demaund whether Dauid vttered that complaint of himselfe or of some other Who can vnderstand his errors cleanse me from my secret sinnes yet was he then borne of God for vnto him the statutes of the Lord were right euen the ioy of his heart the commaundements pare and delightfull vnto his eyes his feare able to cleanse the heart his iudgements true and righteous altogether all more to be desired then gold yea then much fine gold so liuely and quicke was the apprehension of his faith and yet vniformely enclined to practice For by the commaund ements he was warned to* beware of sinne and in keeping them he found great reward But was he enabled exactly to fulfill the perfection of the Law which had conuerted his soule or did he euer hope to attaine to such perfection as the Romanist must ere he can haue any hope of life to be altogether without any sinne deserning death No this is the height of his desire Keepe backe thy seruant from presumptuous sinnes let them not haue dominion ouer me then shall I be vpright and I shall be innocent from much transgression or as the Gospell expounds his meaning from the raigne of sinne But freed there from did he not stand in need of Gods fauour or mercy for remitting the seattered forces or vanquished reliques of the host of sinne Rather thus qualified he had sure hope his praiers for mercy should be heard yet through the mediation of the Messiah that was to come For so he concludes Let the wordes of my mouth or as the inter line ary well expresseth the propheticall dialect Then shall the words of my mouth being thus freed from the raigne of sinne and the meditation of my heart be acceptable in thy sight O Lord my Rocke and my Redeemer Thus did he of whom CHRIST according to the flesh was to come after his conuersion vnto God and long continuance in the state of habituall grace expect redemption not by infusion of inherent righteousnesse in so full measure as should make him immediately and formally iust in the sight of God but by fauourable acceptance of his praiers directed not to the throne of iustice but to the Lord his Rocke and Redeemer That such qualification as here he speakes of is a necessary condition of praiers made in faith that praiers so made whether for priuate or publike good are neuer reiected by God is elsewhere partly and shall God willing more at large bee shewed The like qualification for effectuall praiers another Psalmist hath expressed If I regard iniquity in my heart the Lord will not heare me But verily God hath heard me he hath attended to the voice of my praier In the perpetuity of praiers or meditations thus conceiued or vttered by hearts free from the raigne of sinne or guilt of indulgence to secret vnlawfull desires haue we without dissention doubtlesse from these Prophets and holy men of God placed the permanencie of iustification actuall or vertuall which are the fruites or Crowne of iustification radicall or fundamentall the onely right vse and end of all grace inherent For though faith or grace at their first infusion may assure vs our sinnes are remitted yet may we not take these or other pledges of Gods loue and fauour as a full discharge or finall acquittance of all reckonings betwixt Him and vs but rather as a stocke bestowed vpon vs to beginne the new world with for which with the increase we must still thinke our selues accomprable Though it be a truth not vnquestionable that a man once actually iustified or truely sanctified cannot finally vse Gods graces amisse yet is it very doubtfull whether one may not either abuse or not vse such gifts of God as rightly vsed or imploied to his glory might haue beene means infallible of iustification But this is a rule as vnquestionable as true that were it possible for a man to vse any extraordinary measure of inhaerent grace amisse he were to be called to a strict accompt as well for all his former sinnes as this abuse of his talent The irresiagable consequence of which vnquestionable truth is this doctrine we now maintaine The immediate qualification for remission of sinnes is not the habit or inherence but the right vse of grace or perseuerance in praiers conceiued by that faith which vnites vs vnto CHRIST If this vertuall in tention or resolution either by contrary acts or meere negligence be remitted our sinnes past whether committed before the infusion of grace or after recouer their wonted strength according to the degrees of this remission and their seuerall waight vntill we repaire our slackenesse by feruent zeale and intensiue deuotion iointly incline the minde to distrust of Gods present fauour or our sure estate in grace 8. What we haue set downe more at large