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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	conceive_v	zeal_n	zealous_a	15	3	7.7527	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46995	An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...; Works. Selections. 1654	Jackson, Thomas, 1579-1640.; Oley, Barnabas, 1602-1686.	1654 (1654)	Wing J89; ESTC R33614	442,514	358

a choice fruit of zeal to presse those Rigid Opinions upon their Auditors which the first Authors of them would never have conceived or quickly would have abandoned if they could with safe conscience have subscribed unto the English Leitourgie And in very truth this peculiar Symptom of the crazed and ill-tempered Presbyterie I mean zealous adherents to Rigid Tenents of Reprobation hath been been an especial motive to withdraw manie hands and pens from subscription to our Common Prayer-book or book of Homilies It was a subject of much sadder contemplation to see as who sees not that hath not resolved to wink at the soloecisms of his good friends manie Divines well fitted and engaged for better imployments become anxious sollicitors for the admission or rather intrusion of that very error into Reformed Churches whose extirpation in the Synogogue the prevention of whose propogation throughout the Churches of the Gentiles by him planted was a great part of his labours who in sacred labours was more plentiful than any than all his fellow Apostles The attempt for this intrusion found no such furtherance from the pretended Title of Ancient Orthodoxal Truth as from present opposition to modern errors As if the parties of whom I speak had held it an Aphorism of sacred Policie to entertain any Heathenish Jewish or Turkish Fugitives able to do service against the Lutheran That sundrie Writers of greater note and name than here to be named by me have out of opposition to the Lutheran given more suspition of concurrence with the Stoick the Modern Turk or Jews that lived in our Apostles time than the Lutheran doth of any concurrence with the Papist or other Heretick whatsoever I shall be able to inform him that will friendlie and privately debate this seeming Paradox with me whether by writing or by word of mouth But as the world now is set openly and publickly to confront a countenanced error would breed greater dissention between brethren in profession and affection then the unseasonable publication of truth specially by so mean a messenger of truth as my self could recompence Dum furor in cursu est currenti cede furori It is one thing to give the way unto such fierce oppositions as daily meet us and another to be carryed headlong with them or to sollow them as their Patrons too often follow Princes Courts that is as we say afarre off Whilst I was an Artist I liked the Old Prescript well Loquendum cum multis Philosophandum cum paucis The medicine a little corrected is not much amisse in Divinitie Theologizandum cum paucis non loquendum contra multos unless it be unto some few and those no parts of the multitude or Vulgar sort either for judgment or affection Amongst my choisest acquaintance and most respected friends I had no choice left in Competition with your selves to whom in all congruitie I rather ought or more safely might communicate what I conceive of this or other like points of Divinitie more necessary to be enquired into by such as are intelligently ingenious than expedient to be published or communicated without distinction of Times and Persons For of my choicest meditations heretofore either published or privately perused I have ever liked the impression much better whilest I lookt upon it in your disposition and conversation than whilest I read it in mine own papers or from the Press Vos estis Epistola mea of all my labours in the Ministerie I have reapt no comfort like to this That it hath pleased God to use me sometimes as a Waterer of those precious seeds unto which he himself hath given plentiful encrease and to with-hold any thing that my conscience tels me may yeild wholesome nourishment though but rudely and homely dressed as this small Present is unto those sacred Plants which the right hand of our heavenly Father hath planted in your brests were to robb my self of my chiefest joy Thus I have adventured in a Case as it is commonly apprehended of great danger to be your Taster being more willing as I know you are perswaded of me to drink the deadliest bodily poison that could be ministred unto me than willingly to infect your souls with any poysonous doctrine Howbeit I profer not these brief Receipts as Mountebanks do their druggs or Tradesmen their waves upon Oath or confident Asseverations but rather referr them to the farther trial of your less partial more judicious tast faithfully promising on my part all readiness to recall amend or alter whatsoever upon better examination shall be found amisse whether in the Matter the Method or Manner of speech And upon these Termes I interest you by these presents in other Treatises of this Argument all which I have purposely consecrated as a Memorial Pledge of those Kind References which heretofore have been betwixt us of that respect which I will ever bear unto your persons and of the honour due from me especially to your virtues VALETE From my Studie in Corpus-Christ Colledge Jan. 1. 1619. Yours ever in all Love and observance THOMAS JACKSON SECT VII A Treatise concerning the Acts or Exercises of the SON of GOD his everlasting Priesthood OR Conteining the Manner or Meanes by which the Son of God through the continual Exercise of his everlasting Priesthood in his heavenly Sanctuary doth now De Facto sett Free indeed all such as seek for the working out of their own Salvation with fear and Trembling CHAP. XLIII 1. THe Manner how the Sonnes of Adam are set Free by the Sonne of God hath been in part heretofore or rather the First part of this Freedom hath been declared at large in the Eighth Book of these Commentaries Sect. 2. Chapt. 6. c. Amongst other Qualifications of the Son of God incarnate for destroying the works of the Divel it was a Special One That he should take upon him the Form of a Servant to the End he might without any wrong to His Person or any injustice done upon his Humane Nature by God the Father Dye the death of a Servant that is the Death of the Cross and by such death and sufferings pay the full Ransome of all Mankinds Redemption and set us all Free de jure The main business yet remaining to be discuss'd is Concerning the Manner the several Waies or Means by which he doth de Facto sett Free indeed that is Perfectly All such as seek to work out or rather industriously labour for the working of their own Salvation with Fear and Trembling That is I take it with such Fervent Prayers and Supplications to God the Father through Him and by Him as He tendred for Himself in his Agonie or in the dayes of his Consecration to that Everlasting Priesthood which he now exerciseth in the Heavenly Sanctuary where he now sitteth at the right hand of God the Father 2. With the Manner of Christs sitting at the Right hand of the Throne of of Majestie I am resolved not to meddle in this Book See

her Cage and having opportunity to have exercised her rage upon Others did single out a Courtisane of Spanish progenie whom she did as cruelly teare in pieces as if she had been Robbed by her of her whelps wearing upon that day a garment of somewhat a darker colour then the Scarlet or bright red and so much the more apt as * See Scarmilion De coloribus Philosophers teach us to provoke or enrage this or other Ravenous Creatures which be of more duskie melancholy blood And the † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Author of the first Booke of Macehab Chap. 6. ver 34. relates a warlike Practise for encouraging the Elephants to fight more fiercely against their Enemies by representing or as it seemes Squeazing the Blood of Grapes and mulberies in their sight or view 6. Now the sight of semblable Colours can have no greater force or efficacie to stir up the blood of Creatures like unto them then the solemne proposall or representation of sins prohibited hath to provoke or enrage the Reliques of Sin originall or to procure the Fits or Motions of it without the assistance of Grace by Christ to restraine them And I cannot perswade my self that some sins not to be named could ever have been or yet could be so frequently practised in diverse Regions which have submitted themselves unto the discipline of the Romish Church to all her Canons and constitutions save only from the representation or expression of the nature of such sins in those loathsome and abhominable Interrogatories which Romish Priests use in taking Auricular Confession CHAP. X. Containing such Description or Definition of Originall Sin as can be gathered from the Effects or Properties of it before mentioned 1. Sin original such a disease of the Soul as the Dropsie or other like diseases are of the body FRom these Discussions of the Properties or Symptomes we may frame this or the like Description of Original Sin it self That it is such a Disease of the Soul or such a corruption of the Humane nature as the Dropsie or other like corrupt Humours are of the Body The one sort includes a thirst or longing after such things as are forbidden them by the Physitian of their Bodies The other an appetite or hunger after such dyet as is in speciall prohibited by the Physitian of their soules And all diseases we know are dangerous wherein the Longing of the corrupt humour or matter which breeds them is much greater then the Longing or appetite of Nature especially if we give satisfaction to such intemperate desires or appetites 2. Or if the Reader desire more then a Description that is some competent Definition of Sin Original the best which for the present I can exhibite is this That it is a positive Renitencie of the Flesh or corrupt Nature of man against the Spiritual Law of God especially against the Negative praecepts being first occasioned or rather caused by the transgression of our First Parents especially from the intemperate Longing of our Mother Evah after the forbidden Fruit. For as our Apostle instructs us 1. Tim. 2. 14. Adam was not deceived but the Woman Being deceived Was in the transgression that is more deeply in the transgression then the Man because she seduced him to eate the forbidden fruit as the Serpent had done her Or as the flesh or sensitive part of our Nature doth yet often seduce the Reasonable Will to yeeld her tacit or implicit consent unto such Actions as they have expresly resolved upon or undertaken without consulting Reason or the masculine part of our Nature 3. From this First Transgression of our First Parents from the birth of Cain unto this present day or hour the forementioned Observation of the Romane Poet Nitimur in vetitum semper cupimusque negata was never out of Date but continued still in full force and strength amongst all the Sons of Adam throughout their severall generations unless perhaps in some few who by speciall priviledge or peculiar Grace have been redeemed from the raigne or dominion of Sin from the womb or from the time wherein they begun to know the difference between good and evill Our blessed Saviour who was no mere Son of Adam but the true and onely Son of God was absolutely Free from the wombe from his Conception as man from all Tincture of Sin Original from all inclinations to attempt or desire any thing that was evill or forbidden by the Law of God 4. Now the Nature Properties and Conditions of Sin Original being such as have been described it is easie to be conceived how potent it is to conquer us and to bring us into Servitude unto it self and unto Sathan Or how it is that very snare or a great part of it whereby such as oppose the truth are taken Captive by the Devill as our Apostle speaks at his will or pleasure 2. Tim. 2. 26. But of this point hereafter CHAP. XI Containing the Resolution of the maine Difficultie proposed to wit How the First Actual Sin of our First Parents did produce more then a Habit of Sin an Hereditarie disease in all their Posteritie 1. The eating of the Forbidden Fruit did pollute or poyson the nature of man THe chief Difficultie at least as some make it is How the First Sin whether of our Father Adam or of our Mother Evah or of both could possibly produce a perpetuall Habit of Sin in themselves or an Hereditarie corruption of the Humane Nature propagated from them throughout all generations This difficultie though cannot be press'd or drawne unto any Contradiction to the unquestionable rules of Reason or true Philosophy The full and cleer Solution of it only surpasseth the reach of Reason meerely natural or of Philosophy not enlightened by sacred History or Mosaicall Relations of the estate wherein man was created Surely if Plinie or some other Naturalist had been so happy as to have diligently perused and beleeved the Oracles of God delivered by Moses Gen. 1. 2. and 3. c. We Christians this day Living might have had more satisfactorie Resolutions for clearing this Point then we can gather from the Schoole-men or many of the Ancient Fathers * Gregorius de Arimino Some Schoole-men do think that our Nature was corrupted by the poysonous breath of the old Serpent in his conference with our Mother Evah I neither know nor remember whether they have any ground of this conjecture from true Antiquitie or whether it be a Masterlesse piece of their own coyning The conjecture or Phancie it self is for this reason Less probable because the Nature of our Father Adam who held no parlie with the old Serpent was no less corrupted then the Nature of his Consort Evah Other good writers are of opinion that the fruit of the Tree of knowledge of Good and Evill was for its specifical quality of a poysonous Nature both to the Soul and body at Least apt to taint or corrupt both and the first mans nature

on him The Evangelist Resolves us in the next words Because he knew all men and needed not that any should testifie of man for he knew what was in man And knowing all men he knew the Disposition of these men to be such that although they did for the present Believe in his name upon presentation of Discontent or denyal of satisfying their desires or hopes of Earthly Dignities they would revile him as the Believers in my Text did and maliciously Contradict his Doctrine or if Opportunity served Betray him into his enemies hands or at least offer him such violence as was offered him in the last verse of this 8 th Chapter Then took they up stones to cast at him ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He made Himself Invisible to their sight and went out of the Temple going through the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so avoided their attempted Violence because the hour was not yet come wherein he was willing to suffer Violence 8. But this dangerous disease of the Jewish Nation The Second Instance of Jewish Revolt from Christ or rather Turning clean Counter or the particular indisposition of such as in the second and eight chapters of this Gospel are said to Believe in him did not come to so Perfect A Crisis that others besides Christ himself who knew What was in man could take Notice of it until that Passeover wherein he was betrayed by Judas At the beginning of this Great Feast most of the seed or Progeny of Abraham by Isaac not Inhabitants of Judaea only but wheresoever Scattered through other Nations or Provinces did Believe in his name after a better manner and exprest their Belief and Observance to him in far higher Terms then those men to whom my Text refers or those mentioned by S. John Chap. 2. or any other Ordinary Assemblies had done before And this they did without Contradiction of any save of the Scribes and Pharisees Priests and Elders Scarce any King or Emperour whether Christian or Heathenish since the world began was entertained with such lofty Gratulations from so many mouths and hands at once as our Saviour some three or four dayes before he was Betrayed The Triumphant Salutations which had been tendred to David by Judah and Israel at his Coronation were but a Model of the loud Echoes of Hosanna to the Son of David Hosanna in the Highest Blessed be the Son of David that cometh in the name of the Lord and other Expressions of this peoples Joy when our Saviour according to the Prophecy came into Jerusalem What was the reason of their Vnparallel'd Exultation only Their Belief of the late Miracles which he had wrought upon Lazarus and some other Private Men and their hopes that he would do Greater Wonders then these for their Good and for the Glory of their Nation As First to deliver them from the present Roman yoke and afterward to make them Lords of the Nations through which they were scattered But after he had by his Fathers appointment rendred himself to the High Priest and Elders without a Blow Given beside that which Peter gave to Malchus and submitted himself to the Roman Deputy without Resistance They begun to cast doubts in their minds and thought that he who could not or would not defend himself from such violence was not able or would not be willing to protect much lesse to advance them unto Greater Dignities And so by Degrees within a short space the very same Parties of Exultant Believers in Him became Cruel Persecutors of Him Changing their late joyful Hymns of Hosanna to the Son of David into sad Madrigals of Crucifige Crucifige Let him be crucified Let him be crucified like a Slave And thus the whole Nation almost did remarkably fulfil our Saviours Prediction of these Jews mentioned verse 44. of this Chapter Ye are of your father the Devil and the lusts of your father ye will do He was a murtherer from the beginning and he abode not in the truth Hereby we may know them to have been the Devils own sons in that when Pilate had proposed unto them Him whom they had lately confessed to be the Son of David with Barabbas a notable thief and a murtherer they importunately solicite with open mouth The deliverance of Barabbas by Interpretation the son of their Father and the Execution of Jesus their Saviour and chang'd their late Belief and Allegiance professed to Christ who is Truth it Self and son of God unto the service of the Father of Lyes 9. The Resultance of that which hath been said or if you will the main Stem unto which all the fore-mentioned scattered Seeds of Truth afforde Nutriment is This That Men in part Believers or to their own apprehension zealous and sound professors of Christian Faith may be as yet Servants to sin and by such Service Slaves to Satan The useful Branches springing from this Stem are These First To know the Nature Condition or Proprieties of our Natural Lord and Master to wit Sin Original whether Hereditary meerly or as by us improved The Second To know our own Condition or Estate or wherein our Servitude to sin doth properly consist Thirdly The Degrees or Manner how we are or may be made Free indeed by the Son of God But with these Branches I dare not meddle for the present the best use which can be made of this short Remnant of time will be to Reflect by way of Use or Application upon that which hath been said 10. The Application Were this Question proposed to this present or any other Congregation throughout This ‖ This Sermon is supposed to have been preached at Oxford in A Time of Gods Visitation by the Plague of Pestilence City Punctually in these Terms Whether do ye Love God and his Anointed Christ with all your hearts and with all your souls we should find but a very few if any at all which would not as willingly subscribe unto This as unto that solemn Covenant made by them or by others for them to this Effect at their Baptism Nor will Christian charity permit us to Suspect much lesse to Deny that they did make this Recognition heartily and unfainedly according to their present Apprehensions or Perswasions of their Belief specially if they made it in the calm of their unprovoked Affections But if we should cast in that Counterpoise which our Saviour himself hath given us for the due Examining of our Apprehensions or Perswasions of our Love and Loyalty towards Him most of us might justly dread lest that Hand-writing against Belshazzar Mene Mene Tekel might as well be Appliable to our selves as it was to him Fear we might lest our Apprehensions or Perswasion of our Belief of our Love and Loyalty towards Christ would prove a great deal too Light if we should weigh them as we ought by the True Scale of the Sanctuary One Counterpoise there is which would quickly recal or check our forward