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.

CHHPTER L.

What purification of heart may be expected and sought af∣ter, before the liue-image of God be renewed in vs. Of the directions given by Heathen Philosophers for attai∣ning to this purification, or to perfect knowledge by it. Wherein their directions are defectiue.

1. BVt admitting the purified hart hath the promise of blessing, as well in this life, as in the other to come; who shall haue interest in the promise? for who can say; My heart is cleane? As justification; so the purification, whereof we treate, is two-folde;

• 1. From the raigne or dominion of sinne.
• 2. From all reliques or commixture of sinne.

Of the latter purification, in this life none can be, of the former all the faithfull must be partakers. But even faith it selfe, before it can be liuely and sound, must in order of nature (perhaps, of time) be sincere and true: and vnto the meere truth of it, the right know∣ledge or apprehension of the object is alwayes prece∣dent. Whence it becomes questionable, what degree or manner of purification is requisite to the right knowledge of God or his attributes: these, in the me∣thod proposed to vs by the authors of this Creede, being the first articles or objects of our beliefe.

2. May we in this case, as in the like before, admit of a two-folde cleansing or purification; one morall, or right onely in its kinde, but farre short of accepta∣tion

in it selfe, onely acceptable, as it is destinated to a second which is spirituall, and pleasing to God through Iesus Christ, as being the symbole or partici∣pated forme, whereby Christs righteousnesse becomes actually ours. The truth of this distinction was suppo∣sed by S. Iames, otherwise he had set those soules, which he sought to cleanse, in a perpetuall backwater. Vnto men as then not justified nor spiritually purifi∣ed; vnto all, (notorious sinners not excepted) for to them by especiall title was that exhortation directed; Draw neare to God, and he will draw neare to you. Iam. 4.8. Suppose the parties, to whom he spake, should haue replyed thus; Vnlesse God draw neare to vs by his sancti∣fying grace, how should we draw nearer to him then we are? Had their reply beene pertinent, and iust? If iust, his exhortations following had beene altogether fruit∣lesse and impertinent; Cleanse your hands ye sinners, and purge your hearts ye wauering minded. Iam. 4 vers. 8. No moderne Catechist knowes better then he did; That God alone must spiritually cleanse and purifie, because he alone creates that grace in their hearts, whereby this their sanctification is wrought. Yet that they might be finally so cleansed, and purged by his meere grace, they were first morally to be cleansed, by abstinence from vnrighteous actions, by denying of indulgence to internall lusts. This wavering of minde, though it spring from impuritie of heart or corrupt affection; (as one obserues) is no ill signe in youth, but rather the working of the soule, seeking to purge it selfe from corruption; although a wavering and floating imagination is for the present most vn∣capable of the impression of Gods image.

3. As corruption of nature doth sway vs both to conceiue, and bring forth evill of every kinde: so our acquired prouenesse to practise it, being outwardly curb'd, or our naturall propensions by Gods provi∣dence diverted from such objects, as might entice or inlarge them, the light of nature as yet not sanctified will manifest the folly of our former wayes, and oft∣times cause notorious malefactors to water their cheekes with teares, in signe they would (as perhaps for the present in part they doe) wash their conscien∣ces from wonted vncleannesse, if it should please God to grant them opportunitie of testifying their resolu∣tions by reformation of life prolonged. And what they thus protest may be either meerely pretended, or vnfainedly purposed. So may purposes, for the time being vnfained, be either temporary and weake (easie to be defeated) by future opportunities; or firme, and constant, able to resist all ordinary or wonted in∣ticements to commit externall mischiefes. Such they may be, and yet never approach the confines of true spirituall renovation.

4. That hearts thus farre cleansed and mollified are more apt to admit the true stampe or character of any morall truth, and may be more easily and farther poized with any wholesome admonition or reproofe▪ needs no further proofe, than that, which is aboue all proofes, which can be brought to the contrary, com∣mon experience. And although in the heate of passi∣on, or by renitency of contrary impulsions, our ap∣prehensions of truths formerly imprinted or then first represented, be not so cleare, or though our judge∣ments be corrupt and partiall; yet such as haue laid

vp these sacred principles in their hearts, giving them little or no vent, except in practise, will in these cases suspect their iudgement, and appeale from passion to calme and sober meditations. Many pleasant and gratefull fancies, which secretly intrude themselues by night, are often mistrusted by some, even whiles they dreame; though the like dreames in others, which haue lesse occasion to beleeue them, are ex∣empt from all suspition. The cause of difference, as an exquisite * 1.1 Philosopher tells vs, is this. In the one, the passages betwixt the braine, and the heart are in some sort open: in the other so stopt, that the head, which serues as an illiterate messenger or newes-car∣rier to the heart, can haue no direction or resolution thence, but takes every thing for true, that hath any appearance of truths formerly experienced in waking thoughts. This falls out so, as if, whiles grand Coun∣sellors sleepe, Post-boyes should take vpon them to determine of matters of state by vulgar rumors con∣cerning the secrecies inclosed in their Packets. The vigilant thoughts of men attentiue to worldly busi∣nesse or bent to vice, can be no better in sacred mat∣ters, than dreaming fancies in matters secular. No morall knowledge not implanted in a purified heart, but vpon intercourse of passion or new occurrence, either vanisheth or varieth as strangely and quickly, as nocturnall representations. Nor is it possible any sacred knowledge should enter into our hearts, vntill they be in some measure cleansed of their natiue rust or adventitious foulenesse.

5. Not vnconsonant to as much of S. Iames divini∣tie, as hitherto hath beene discussed, is that resolution

of Seneca in the beginning of his naturall or theologi∣call questions (for God and nature were to him as one)

Mustum interest inter, & bonam valetudinem, &c. There is a great difference betweene health and strength: Thou carriest about no counterfeit face, nor framest thy speech vnto anothers minde: Thy heart is not invailed, thou art free from avarice, which depriues it selfe of what it hath purloined from others; from luxurie, which re∣paires the wasted stocke more filthily, then it was wasted. Thou art not subiect to ambition, which seldome brings men vnto dignitie, but by base and indigne practises? Thou art as yet a non-proficient, and rid of all other ill guests, not of thy selfe. The vertue we ayme at, is magni∣ficent: not that it is in it selfe a happy thing to be without vice, but that want of evill doth free the minde, and pre∣pare it for the knowledge of heavenly matters, and quali∣fie it for acquaintance with God.

Plotin likewise (a∣vouching the consent of the auncient) makes every vertue a beame or ray of the former purification, in his opinion requisite for attaining vnion with the prime light or fountaine of beautie. What is tempe∣rance but abstinence from bodily pleasures, as being neither pure in themselues, nor fit for any affecting puritie of life to follow? Wisedome and Prudence e∣rect the minde to things supernall, and keepe it a∣loofe from this inferior and base part of the world, which pollutes it. Wherefore it was truely said; That the goodnesse, and beautie of the humane soule con∣sists in being like to God. But by what meanes in his divinitie must our soules put on his likenesse? By put∣ting off, whiles they ascend to him, the vitious habits, which they put on in their descent to worldly spectacles; as those

that enter into the sanctuaries of the Temples, put off their garments, and approach not the presence of the gods till they be purified. And againe, Our soules must be divorced from all corporall beautie, before we come acquainted with the prime light or fountaine of beautie, of whom all bodily per∣fections are but images, on which who so doates, or esteemes as obiects worthy of his loue, shall be partaker of his folly, that drowned himselfe by assaying to embrace faire shadows in the water. For thus enclaspt with loue of bodily decencie, that he cannot acquit himselfe from it, he must needs suffer a precipitation (not so much of body as of soule) into a pit darke and gastly to the minde of man; blinded both a∣mongst the infernall ghosts, and even whiles they liue here, haunted still with ghosts or shadowes. That is our Country whence we came, and there is our setled place of dwelling. But what is the meanes or manner of our retire?

Wee need neither shippe nor chariot, nor horse, not so much as the vse of our owne feete: all these we must forsake, not vouchsafing once to looke backe vpon them after wee be set on in this iourney. Our bodily lights being shutt wee must provide vs another eye. But what must this inter∣nall eye beholde? Vpon the first opening or wakening, it cannot easily fixe it selfe vpon excessiue brightnesse. What remedie then? The soule must be invred by degrees, first to looke into honest and ingenuous studies; after∣wards to contemplate such actions of famous men, as are fit patternes for others to follow; lastly to take the true characters of these good actors minds.

But they shall by this meanes be enabled to take a true draught of their own forme ?

If thou canst not see thine own latent beau∣tie, propose the statuary for thy imitation, pare of super∣fluities and exorbitances, rectifie obliquities, and giue lu∣stre

to parts obscure or duskie, and never giue over poli∣shing and trimming thy statue, vntil vertue display her radiant beames, vntill thou seest temperance establisht in her immaculate throne. Thou needst no Mercury for thy direction, intend thy sight: for such alone, as now thou art, can truely behold that excellent beautie. Plot. Ennead. 1. lib. 6.

6. Out of this Heathens Philosophie, that Chari∣tie, which should be in Christian Divines, would ex∣tract much matter, well symbolizing with the words of life. Howbeit, lest either young Readers should wrong themselues by doating too much vpon these or like passages, or Divines should depriue him of his due; let vs see a little farther wherin they decline from Christian truth. It was an heavenly doctrine of Plotine and other Heathens;

That gold being severed from drosse or gleibs of earth often intermingled with it, and the soule of man once purified from vice or ex∣ternall impressions, both recover their natiue beau∣tie: that the soule thus recovering her natiue-splen∣dor, becomes a true glasse for right representation of Gods image or his attributes.

But the best of the Heathen wanting this perspectiue glasse, whereby things of heavenly nature must be discovered, could not discerne many internall spottes or blemishes, which no lesse pollute the humane soule, then those running sores, wherewith most others beside them∣selues were in their judgement fouly infected. Besides these mentioned, much of their seed wee cannot deny to be most pretious, as being either borrowed from the Hebrewes, since the law was written, or propaga∣ted from Noah the Preacher of righteousnesse. Yet

even the best, that they did sow, compared with Pauls or Apolloes labours, proved in the growth but like grasse or greene blades vpon the house-toppe, withe∣ring before they be ripe. And thus ill it proved, be∣cause not sowne in contrite hearts, because not rooted in true humilitie, never watered with penitent teares, without whose moysture the seed of Gods word ordi∣narily receiveth no iust increase. If wee may iudge of other Heathens by Plotine, and of Plotine by those in∣stances wherein he sought to be most wise, their purest doctrine was infected with a double error: the one, that it was but a kinde of hand-labour to put of bad habits, or cleanse our soules from such filth, as had be∣fallen them, from contagion of externalls; the other, that perfect splendor, beautie of minde, or fulnesse of felicitie, did immediately result from these morall ab∣stractions or resecations of superfluities. Hence were he and his fellow Philosophers often occasioned to triumph before victory; to boast of libertie, when they had but laide aside some externall badges of sla∣very; to reioyce when they should haue sorrowed. For of that true purification, which is but as the ground or matter of spirituall reformation, penitent teares and secret mournings are parts essentiall: Suffer afflictions, and sorrow ye, and weepe. Let your laughter be turned into mourning, and your ioy into heavinesse. Cast downe your selues before the Lord, and he will lift you vpa 1.2.

7. Howbeit as in comparison of our Apostle I must condemne them: so for other contemplations and good directions I cannot but iustifie them in respect of * 1.3 many professed Divines, which intrude themselues

into the holy of holyes, and pry into Gods secret coun∣sels, without any manifest change of minde or affecti∣on, scarce of rayment, except perhappes to make a co∣lour of change vnto the world, by alteration of the hew, oftimes more then wontedly pampering their wonted greene desires, vnder the shelter of a sable suite or candide robe. And I haue often observed it to my griefe; that as none declaime more passionately a∣gainst dead heresies, then dissolute and licentious li∣vers: so in questions of greatest moment, and on their part of fearefull consequences, if they should happen to proue false, none resolue more peremptorily for their owne, or more vncharitably against others opi∣nions, then such as haue least sounded the fundamen∣tall principles of true divinitie, most vnable to judge of consequences. None, more impatient of contra∣diction by others, then such, as being let alone, will in few lines often contradict themselues.

To bequeath titles of auncient heretickes to their liue brethren: to shoote out their bitter arrowes, at all adventures, against as many of their fellow souldiers, as doe not shoote by their compasse, none are more forward then such, as never sought to know God, but by heare-say; having made a secret covenant with their sluggish selues to take that to be the true sense and meaning of his word, that to be the right tenour of his will, which some worthy Divines (more com∣mendable for generall paines, then for exact dis∣cussion of these particulars,) but in whose writings they haue beene most conversant, shall avouch.

If they can put a new fashion on vulgar, olde worne, or home-spunne stuffe, nothing forraigne, though of

the same threed better woven, and more durable, must be admitted. What is the reason? Like neate artificers they rate their hand-labours in materialls of others providing too high. Not to vtter their olde notes or gatherings of youth, is a losse no lesse to them, then for Marchants not to vent such wares as haue layne long vpon their handes. And whatsoever they haue vttered to the world by word or pen, they deeme it no small part of their credit to warrant (if neede require) by solemne oath for good stuffe. By this confidence they gaine credit with the multitude, and having this, verily they haue their full reward. But seeing the most exact knowledge, that can be had of God or of his at∣tributes in this life, must still end in admiration; the first and surest ground of true knowledge in this sub∣ject, must be avoydance of peremptory and precise determinations in particulars of confessed difficultie. To hold negatiues, directly contrary to many parti∣cular resolutions commonly received; is alwaies more easie, oftimes more vsefull, and for the most part more necessary, then to determine of affirmatiues. Nor is it necessary we should abate the strength and vigour of our assent to generall principles for want of sure foo∣ting in speciall difficulties; but rather hold it by a hanke or reyne from violent courses in ruggie or slip∣pery passages. This kinde of suspense, which procee∣deth from restraint of judgement, not from deadnesse of devotion, is the mother of admiration, and admi∣ration the nurse of all true knowledge concerning God.

8. One of the best meanes of knowing, what may be knowne of him in this life, is by knowing our selues;

and the best way to know our selues is to learne the meaning of that precept of denying our selues. This is a depth never dived into by any Heathen, nor well sounded by most Christians, though the true and per∣fect image of God be no where so conspicuous, as in the bottome of it. The hidden treasures of his mercy and goodnesse (attributes most essentially annexed to the common notion of his nature) were clearliest ope∣ned to the world in the humiliation of our Saviour: and that glory of the God-head, which shined in him cannot be represented vnto vs, vnlesse the like minde be in vs, which was in him. But the particular bran∣ches of this dutie spring more directly out of the Ar∣ticles 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 na∣ture, and generall attributes, is by way of method ne∣cessary, and vnto this knowledge the generalities of the former principle presupposed, and practised,) there is yet a more excellent way.

Notes

• * 1.1

  Philip. Mocenicus.
• a 1.2

  Iames. 5.
• * 1.3

  Fingunt il∣lae literae, ve∣getant{que} pu∣erile ingeni∣um, at{que} ad divinarum scripturarū cognitionem mirè praepa∣rant, adquas ilico pedibus manibus{que} illotis irrum∣pere, pene sa∣crilegi genus est. Hierony∣mus eorum impudentiam taxat, qui modo a secu∣laribus lite∣ris profecti, audent divi∣nas tractare scripturas. At quanto faciunt im∣pudentius, qui ne gusta∣tis quidem illis, istuc ip∣sum audent? Erasmi. En∣chirid cap 2.