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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

Folio 217 Chapter 23. Of the generall infirmities of flesh and bloud which did dispose divers auncient professors of Christianitie to take the infection of Superstition Of the particular humors which did sharpen the appetite of the modern Romish Church to hunger and thirst after the poysonous dregs of Rome-Heathens Idolatrie Folio 220 Chapter 24. In what sense the Romanists deny or grant that Saints are to be invocated Whether the Saints by their doctrine be mediate or immediate Intercessors betweene God and man That they neither can conceale or will they expresse the full meaning of their practise Folio 229 Chapter 25. What Worship is How it is divided into civill and religious In what sense it is to be granted or denied that Religious Worship is due to Saints That the Romish Church doth in her practise exhibite another sort of Religious Worship vnto Saints than her Advocates pretend in their Disputations Folio 241 Chapter 26. That the Worship which Sathan demanded of our Saviour was the very same wherewith the Romish Church worshippeth Saints that is Dulia not Latria according to their distinction That our Sauiours answere doth absolutely prohibite the offering of this worship not onely to Sathan but to any person whatsoever besides God The truth of this assertion proved by Iohns authoritie and S. Peters Folio 249 Chapter 27. That the respect which we owe to Saints deceased supposing they were really present with vs doth differ onely in degree not in nature or qualitie from the respect which we owe vnto true living Saints That the same expressiō of our respect or observance towards Saints or Angells locally present cannot without superstition or Idolatrie be made vnto them in their absence Folio 263 Chapter 28. The Romish Church in her publicke Liturgies expressely giues those glorious titles vnto Saints vnto which no other reall worship besides the worship of Latria is answerable Folio 271 Chapter 29. Prooving by manifest instances and confessed matters of fact that the Romish Church doth really exhibit divers parts of that honour or worship vnto Saints which by her confession is onely due vnto God That her nice distinction of Dulia and Latria or the like argue no difference at all in the reallity or substance of the Worship but at the most divers respects of one and the same Worship Folio 282 Chapter 30. Solemne vowes are by confession of the Romish Church parts of that Worship which her Advocates call Latria The Romish Church doth worship Saints with solemne vowes not by accident onely but by direct intendment Folio 290 Chapter 31. That the apprehension of different excellencies in God and the Saints deceased cannot prevent the contagiō which mens souls are naturally apt to take by making solemne prayers and vowes ioyntly to God and to the Saints Folio 296 Chapter 32. A paralell betweene the affectionate zeale which the Iewes did beare vnto Moses and his writings and the like zeale which the Romanist beares vnto Saints deceased and their Legends That the Romanists zeale is obnoxious to greater hazard of miscarriage the miscarriage of his affection more dangerous by his daily practise of worshipping Images Folio 300 Chapter 33. By what meanes the publicke worship of Images was finally ratified in the Romish Church Of the vnadvised instructions which Gregory the Great gaue vnto Austine the Monke for winning the Pagan-English to the profession of Christianitie Folio 310 Chapter 34. Of the disagreements betwixt the Iesuites themselues in what manner Images may be worshipped Folio 315 Chapter 35. The principall arguments which the Romanists vse to proue the worshipping of Images to be lawfull What difference there is betweene kissing of the booke in solemne oaths and the Romanists salutations of Images That Image-worship cannot be warranted by Iacobs annointing the stone or other ceremonies by him vsed Folio 323 Chapter 36. The Arguments drawne from Iacobs fact and the like examples answered by Vasques himselfe in another case and by the Analogie of civill discretion Folio 338 Chapter 37. Whether graunting that it were lawfull to worship such Saints as wee vndoubtedly beleeue to be true Saints wee might lawfully worship such as we suspect to be no Saints Folio 346 Chapter 38. Rome-Christian as vaine and foolish in making imaginary Saints as Rome-Heathen in making false Gods Folio 352 Chapter 39. That the medicine pretended by Rome-Christian for curing the former disease did rather increase than asswage it Folio 362 Chapter 40. That the medicine on which the present Romish Church doth now relie is worse than the disease it selfe That they make the Pope a greater God than the Heathen did any other God besides Iupiter Folio 367 SECTION V. Of the transformation of the Deitie or divine power in his nature attributes word or will revealed Chapter 41. Transformation of the divine nature doth issue from the same originall or generall fallacie from which Idolatrie and multiplicitie of Gods was observed to issue Chapter 17. Folio 373 Chapter 42. Aparallel betweene the Heathen Poets and moderne Romane Legendaries betweene Heathen Philosophers and Romane Schoole-men in their transformations or misperswasions of the divine nature specially of his goodnesse Folio 379 Chapter 43. Of particular transformations or misperswasions of divine goodnesse alike common to the corrupt professors of true Religion as to the zealous professors of corrupt Religion Folio 388 Chapter 44. Of misperswasions concerning Iustice and Mercie divine Folio 398 Chapter 45. Of transforming the word of God into the similitude of our private or corrupt senses Folio 404 Chapter 46. Shewing by instances of sacred Writ that the same sense of Gods word which somtimes most displeased may shortly after most affect or please the selfe same parties with the manner how this alteration is wrought Folio 414 Chapter 47. Of dreaming fancies concerning the sense of Scripture in the Romanist in the Iew in the Separatist or Enthusiast Folio 418 Chapter 48. Of the more particular and immediate causes of all the forementioned errors or misperswasions Folio 429 SECTION VI. Of qualifications requisite for conceiving aright of the divine Nature and his Attributes Chapter 49. The generall qualification or first ground for preventing misconceits of the diuine Nature or Attributes is purification of heart Folio 437 Chapter 50. What purification of heart may be expected sought after before the liue-image of God be renewed in vs. Of the directions given by Heathen Philosophers for attaining to this purification or to perfect knowledg by it Wherein their directions are defectiue Folio 441 Chapter 51. The best meanes to rectifie and perfect our knowledge of God is to loue him sincerely Of the mutuall ayde or furtherance which the loue of God and the knowledge of God reciprocally and in a manner circularly afford each to other in their setting growth Folio 451 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

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

was in him But the particular branches of this dutie spring more directly out of the Articles concerning Christ vnto such knowledge of whom so much as may bring forth the true similitude of his minde the true knowledge of the divine nature and generall attributes is by way of method necessary and vnto this knowledge the generalities of the former principle presupposed and practised there is yet a more excellent way CHAPTER LI. The best meanes to rectifie and perfect our knowledge of God is to loue him sincerely Of the mutuall ayde or furtherance which the loue of God and the knowledge of God reciprocally and in a manner circularly afford each to other in their setting and growth 1. TO make loue the mother and knowledge the daughter will seeme an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meere inversion of natures progresse from whose footesteps the common Maxime vnseene vnsought after or as the Latines expresse it Ignoti nulla cupido vnknowne vndesired hath beene gathered by the investigators of truth The very essences of desire and loue especially of things not actually enioyed are so closely enterwrapt and linkt together that for knowledge or whatsoever is no essentiall part of themselues to interpose or come betweene them is impossible If then knowledge according to the former saying be alwayes presupposed to desire how should it be the ofspring of loue 2. The former Maxime notwithstanding if I much mistake not though within its limits without controlle yet rightly examined hath no just authoritie saue onely in such expresse and actuall desires as are fashioned to determinate particulars desired It no way stretcheth to that mother desire which all men naturally haue of knowledge indefinitely taken This alwayes workes before we are aware and all of vs desire to know before we know what knowledge or desire meaneth This natiue desire of knowledge no man I thinke were he to speake directly and bona fide to this point would avouch to be different from the desire of happinesse alike naturally and inseparably rooted in all One the same inclination of the reasonable nature swayes to happinesse as to the end or marke through knowledge as the entry or passage but often miscarries not so much through faint intention or remisse endevours as from too hastie levell vnsteadie loose or immature delivery before it be furnished with internall weight to ballance it selfe against externall impulsions or attractions Goodnesse divine in whose fruition this happinesse consisteth was the port for which the Philosophers in their intricate disputes were bound the point whereon the former desire is by nature directly set but from which the alacrious endevours or vigorous intentions of men most greedie of knowledge vsually divert as far as an headlesse vnfeathered flight shot out of a strong bow in a mightie winde doth from the marke whereto the Archer would haue sent it Not the most exquisite knowledge of natures secrecies of every creature in the world can adde ought vnto our happinesse otherwise than by rectifying or right levelling that inbredde desire which impells or swayes vs to this anxious search of knowledge For knowledge it selfe we desire onely as it is good whereas no goodnesse saue divine can giue satisfaction to this desire Vnto this point or center of the soules rest and contentment which Philosophers sought vp and downe by as many Arch-lines as there be spheres or circles in the severall workes of nature the Psalmist directs vs by a short corde or string Delight thou in the Lord and he shall giue thee thy hearts desire Psal 37.4 And our hearts desire includes at least such a measure of knowledge and true happinesse as in this life is fittest for vs. But as we may in some sort desire his goodnesse may we so truely delight in him whom wee haue not knowne Is it true of our hearts what Iacob said of Bethel Are they indeed the houses of God is he in them and wee are not aware of his presence 3. Of things in their nature sensible but never apprehended by any particular sense there may be an implanted hate or loathing As whatsoever the mother neare childebirth hath beene affrighted or misaffected with will be misliked by the childe brought forth Hence doe these secret enmities which some reasonable creatures beare to dumbe beasts which never offended them vsually growe The Paroxysmes or fits of this dislike are never occasioned but by sight or feeling or some other sensitiue actuall apprehensions of matters thus offensiue howbeit some grudgings of the same disease may be procured by meere vicinitie or the vnknowne presence of the adversary as I haue known some men restlesse after hard labour and ever and anone to refuse the seate of their wonted rest not knowing any reason why so they did till search being made the sight of their adversary that was a Cat did bring their fit vpon them And yet I make no question but either delightful imployments exercise of the spirit and senses or the company of louely creatures might easily haue either prevented the working of the Antipathie or deaded all impression of irkesomnesse or dislike although their badde neighbour had still beene present As dislike and hate from antipathie so loue or delight may be raised from secret contact or vicinitie of sympathizing natures And whether we holde our soules to be immediately created of nothing or to spring as branches from our parents both wayes they may be capable of impressions from Gods presence which though for the most part vnapprehended is alwayes intimate and immediate to them as well in their operations as productions and would vndoubtedly fill them with secret joy did we not either giue preposterous issue to such gladnesse as by the sympathie is often vnwittingly raised in our hearts or stifle the first workings or intimations of it by contrary motions of vnhallowed mirth Were those secret rayes of warmth and comfort which daily issue from his brightnesse not cast as they vsually are vpon secondary causes or by-standing creatures but reflected vpon their fountaine the light of his countenance would more clearly shine vpon vs and instampe our mindes with the right portraicture of his perfections imitable The summe of the Psalmists late mentioned advise is to nurse the sympathizing instincts or seeds of secret joy but by abandoning all delight saue in those practises which preserue the health and peace of conscience For to delight in the Lord and in his law are with him tearmes synonymall Vnto this point the last passages of the fourth booke as of laying vp Gods word in our hearts of giving mature and right vent to internall motions or suggestions haue as the Reader will easily perceiue peculiar and immediate reference The imperfect light of speculatiue or artificiall knowledge may well beget some heate of loue but the perfection or splendor of knowledge divine cannot spring but from loue throughly kindled and bursting out into a flame which it seldome doth if those inward touches of