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Author: Jackson, Thomas, 1579-1640.
Title: 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.
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Print source: 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.
Jackson, Thomas, 1579-1640.
At London: Printed by Iohn Beale, dwelling in Aldersgate streete, 1615.
Alternate titles: Commentaries upon the Apostles Creed. Book 4
Subject terms:
Apostles' Creed -- Commentaries.
Faith -- Early works to 1800.
URL: https://name.umdl.umich.edu/A04187.0001.001
How to cite: For suggestions on citing this text, please see Citing the TCP on the Text Creation Partnership website.

Table of Contents
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title page
To the right Honourable SIR ROBERT SPENCER KNIGHT, Baron Spencer of Wormleighton; the blessings of this life, and of that other to come bee multiplyed.
A Preface contayning the summe, the Vse, and end of the Trea∣tise following.
To the Author.
A Table containing the principall arguments of the seuerall Sections and Chapters contained in this Booke.
Places of Scripture expounded or illustrated by Ob∣seruation in the Treatise following. (∵)
Out of the Olde Testament.
Out of the New Testament.
note to the reader
Errata.
SAVING FAITH, OR The Faith whereby the Just doe liue.
SECT. 1. Of the nature, essence, and properties of that Faith by which the Iust doe liue.
CHAP. 1. Rules of Method for the right differencing of that Assent wherein Christian faith consists,
CHAP. II. The vsuall diuision of Faith or Assent into Historicall and saluificall, not so formall as rightly to fit the method proposed.
CHAP. III. What Assent is, whence the certainety, firmenesse, and stability of it properly arise.
CHAP. IIII. What correspondencie, euidence, and certaintie hold in Assent or per∣swasions: what measure of either, in respect of what obiects, is ne∣cessarily required to the constitution of that Assent wherein Chri∣stian faith consists.
CHAP. V. The seuer all kinds of euidences whereof some are appliable vnto Faith in respect of certaine Articles, others in respect of other: That the certainty of Faith in respect of diuine truths not euident, is groun∣ded vpon an euident certainty of others: the properly naturally arising from this difference of Assent, as it is of obiects partly knowne aud partly vnknowne.
CHAP. VI. The mutuall affinity betwixt truth and goodnesse: the reall Identitie of the will and vnderstanding: that the Assent of Faith cannot be so appropriated to the one as to be excluded from the other: that ad∣mitting such a difference betwixt them as true Philosophy may ap∣proue; faith in respect of some obiects must be atributed to the will, in respect of others to the vnderstanding: the originall of difficul∣ties in assenting to morall obiects, or of the naturall mans backward∣nesse to beleeue truths diuine: what dependance other Christian ver∣tues haue on faith: that to adhere vnto diuine reuelations as good, not simply considered onely, but comparatiuely, or with opposition to any other good, is altogether as essentiall to Faith righly Christian, as to beleeue or acknowledge them for true.
CHAP. VII. Illustrating and confirming the conclusion last inferred by practices, properly ascribed to faith in Scripture, as well Canonicall as Apo∣chriphall: of hypocrisie and the contrary progresse obserued by it and Christian faith.
CHAP. VIII. That knowledge of morall obiects in sacred dialect includes the affe∣ctions concomitant: The exact conformitie, or correspondencie betwixt the Assent or adherence (resulting from such knowledge) and the proper obiect whereto it is applied.
CHAP. IX. What manner of knowledge it is whence the last and proper difference of that assent wherein Christian faith consists doth result: the com∣plete definition of such faith.
CHAP. X. Of the generall consequences or properties of true Faith, Loue, Fide∣lity and Confidence, with the manner of their resultance from it.
CHAP. XI. Of the diuerse acceptions of faith in Scriptures or Fathers: of the Ro∣manists pernicious error concerning the nature of it, and charitie whereby his imaginarie workes of merit necessarily become either dead, apish, or polluted.
SECTION 2. Of immature perswasions concerning mens present estate in grace, with the meanes to rectifie or preuent them.
CHAP. I. The generall heads or springs of hypocriticall perswasions, with briefe rules for their preuention.
CHAP. II. That our Assent vnto the first principles of christianitie, by profession of which, the faith of auntient Christians was vsually tried, may be, to our owne apprehension, exceeding strong and yet our beliefe in Christ no better then the heathens that oppugned them: that it is a matter of more difficultie to be a true Christian now, then in the Primitiue Church; did wee rightly examine the strength of our faith not by such points as theirs was tried, but by resisting popular customes or resolutions of our times, as fully opposite to the most es∣sentiall and vtmost, as Idolatrie is to the remote or generall differen∣ces of Christian faith.
CHAP. III. That we moderne Christians may hate Christ as much as we do the memory of such lewes as crucified him, albeit ready, if we were cal∣led to formall triall rather to die, then openly to deny him or his Gos∣pell. What meanes are surest for iust triall, vvhether we be better affected towards him then these lewes were.
CHAP. IIII. That the fruites of righteousnesse, if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound: of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale: that our Assent to generalities ofttimes appeares greater to our selues then indeede it is from our pronenesse or eager desires to transgresse in some particulars.
CHAP. V. That true faith is the soule of good workes: That it equally respects all the Commaundements of God, and can admit no dispensation for nonperformance of necessary duties.
CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes. That faith is as immediately apt to do good vvorkes of euery kinde as to iustifie. Of the diuers acceptions of iustification. That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes. The true reconcilement of these two Apostles contrarie speeches in appea∣rance from the contrarietie of their seuer all ends or intentions.
CHAP. VII. Of the differences betwixt vs and the Romish Church concerning iu∣stification, or the right vse or measure of grace or righteousnesse inherent.
CHAP. VIII. How farre the Law must be fulfilled in this life: of the regiment of grace: of the permanencie of iustification, what interruptions it may admit, how these must be repaired, or in what sense it may bee said to be reiterated: That euery sin is against Gods Law, though not incompatible with the state of grace.
CHAP. IX. That firmely to belieue Gods mercies in CHRIST is the hardest point of seruice in christian warfare: That our confidence in them can be no greater than our fidelitie in practise of his Commaunde∣ments: That meditation vpon CHRISTS last appearance is the surest method for grounding true confidence in him.
SECTION. 3. Of the right plantation of Faith.
CHAP. I. That Christian Faith, although immediately infused by God without anie cooperation of man doth not exclude, but rather more necessa∣rily require precedent humane endeuours for the attaining of it.
CHAP. II. That circumspect following the rules of Scripture is more auaileable for attaining of true faith, then the practice of morall precepts for producing morall habits: That there may be naturall perswasions of spirituall truths and morall desires, of spirituall good, both right in their kinde, though nothing worth in themselues, but only capa∣ble of better, because not hypocriticall.
CHAP. III. Of the fundamentall rule of Christianity, to forsake all and denie our selues: That the sincere practise thereof is a method more ad∣mirable and compendious for the attainment of faith then any Ar∣tist could prescribe, the principles of Christianitie being supposed: That the want partly of instruction in the duties contained in it, partly of solemne and publicke personall protestation for their per∣formance, is the principall cause of hypocrisie and infidelitie.
CHAP. IIII. That the obseruance of the former rule is most easie vnto men of mea∣ner gifts, vnto whom in this respect Gods mercy is greater then if their gifts were better, and yet his mercy iustly to be esteemed grea∣test of such as haue most excellent gifts by nature.
CHAP. V. Our Sauiours parables especially those (Mat. 13. Marke 4. Luke 8.) most soueraigne rules for the plantation and growth of faith: Of vnfruitfull hearers resembled by the high way side and stony ground, with briefe caueats for altering their disposition.
CHAP. VI. Of that temper of heart which in proportion answeres to thornie ground: of the deceitfullnesse of riches: how difficult a matter it is to haue them and not to trust in them. The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon.
CHAP. VII. Of the antipathy betweene true Faith and ambition or selfe-exaltati∣on: That the one resembles our Sauiours, the other Sathans disposi∣tion: Briefe admonitions for auoiding such dangers as grow from other branches of voluptuous life.
CHAP. VIII. Of the goodnesse or honesty of heart required by our Sauiour in fruit∣full hearers: of the ordinary progresse from faith naturall to spiri∣tuall, and the different esteeme of diuine truthes or precepts in the regenerate man and him that is not, but sincerely desires to be such: vacancie to attend all intimations of the spirit to be sought after by all meanes possible. That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inesti∣mable pearle.
CHAP. IX. That faith cannot exercise it soueraignety euer our affections or de∣sires vntill it bee seated in the heart, with briefe admonitions for bringing it into this throne.