A collection of the works of that holy man and profound divine, Thomas Iackson ... containing his comments upon the Apostles Creed, &c. : with the life of the author and an index annexed.

CAP. XII.

How far it may be granted the Scriptures are Obscure; with some Premonitions for the right state of the Question.

1 IT is first to be supposed, that these Scriptures, for whose Soveraignty over our Souls we plead against the pretend∣ed Authority of the Romish Church, were given by God, for the Instruction of all succeeding Ages, for all sorts of Men in every Age, for all Degrees, or divers Measures of his other Gifts in all several sorts or Condi∣tions of Men. This diversitie of Ages, and Conditions of Men in several Callings, who so wel considers, may at the first sight easily discover our Adversaries Willingnesse to wrangle in this point: whose usual practise, (as if they meant to cast a Mist before the weak-sighted Readers eyes) is, to pick out here and there some places of Scriptures, more Hard and difficult, then Necessary or requisite to be understood of Every man, perhaps, of Any man in this Age. The Knowledge of all, or any of which, notwith∣standing, those that live after us, (though otherwise, peradventure, men of far meaner gifts, then many in this present Age) shall not therefore need to give for lost or desperate, when they shall be called unto this Search. For God hath appointed, as for every thing else, so for the Revelation of his Word, certain and peculiar Times and Seasons. Daniel, though full of the Spirit of Prophecie, and one that during the Reign of Nebuchadnezzar, and Balthasar his son, had (as it were) continually travelled of Revelations con∣cerning the Estate of Gods Church, and the affairs of forrain Kingdoms for many generations to come: yet knew not the approaching Time of his peo∣ples deliverance from Captivity, until the first year of Darius, son of Ahashue∣rosh. And this he learned by Books. even in the first year of his Raign, I Da∣niel understood by Books the number of the years, whereof the Lord had spoken unto Jeremiah the Prophet, that he would accomplish seventy years in the desolation of Jerusalem. And of his own Revelation he saith: † And Daniel was commanded to shut up his words, and seal up his book unto the end of the Time, or as some read (unto the appointed Time:) and then many shall run to and fro, and Knowledge shall be increased. For at the Time appointed, as he intimates in the words following, others though no Prophets were to know more of this Prophecy then the Prophet did himself. Then I heard it, but I understood it not: then said I, O my Lord what shall be the end of these things? And he said, Go thy way Da∣niel: for the words are closed up and sealed till the end of the Time.

2 The Prophets of later Ages did see Revelations of matters, which had been hid from the Ancient Seers. And as it fared with them in the Succession of Visions, immediately inspired from God, not framed in imitation of any precedent written Word, but to be then first written for posterities instructi∣on: some saw one Vision, some another, alwayes such were seen by the pre∣sent Prophet as most concerned the present Times. So fares it still with the Ministers of Gods Church, and Christian people throughout all succeeding Ages, wherein Visions have failed, and only the written stories of former Vi∣sions are reserved for perpetual Direction: Some part of Gods Will con ain∣ed in Scripture is revealed in one Age, some in another; alwayes that which is most necessary for the present Time, is most easie to be understood by the Faithful then living, so they seek the Meaning of it as they should, not upon Curiosity of knowing Mysteries for the Rarit•…•… of that Skill, but for the Edi∣fying of Christs Church, which is sometimes out of Reparations in one Point, sometimes in another: for which case God suffereth the Knowledge of sun∣dry places to grow and increase, according to the necessity of the present Times, nourishing (as it were) a continual Spring, for repairing or beau∣tifying of his Temple.

3 For this reason, those places which seem most plain and easie unto us, might be more hard and difficult to such in former Times, as should have sought their Meaning too Curiously; yea it might have been Curiositie in that Age, to have sought half so much Knowledge in them as we now see at the first Sight, because the Time of their Revelation, now is, was not then come.

4 It is but a silly Shift for our Adversaries to say, that some of the Ancient Fathers did otherwise interpret the Apocalyps, then our men do: the perfect Interpretation and Knowledge of which Book, more peculiarly concerns this later, then that flourishing Age of Ancient Fathers, most of all these dayes wherein we live, in which the true and perfect Meaning of it, were most likely to be Revealed, as (God be praised) in good measure it hath been, and daily shall be more and more, unlesse the daily increase of our Sins deserve the contrary. Many Godly men, yea Disciples in our Saviours time, were ig∣norant of sundry Mysteries, which since his Glorification have been commu∣nicated to the meanest of his Flock by the Holy Spirit, who never failes to Reveal Gods Will, either by extraordinary or ordinary Means, so men be not negligent to enquire after it by lawful Means. For God is as far from parti∣al respect of Ages as of persons; so the persons of several Ages respect his Word alike, and as they should.

5 The like Observation we may take, from the diversitie of Place or Na∣tions. As the Knowledge of Jeremies Prophecies did more concern the State of Judah under Jehoiachim and Zedekiah, then the Prophecie of Isaias, or some more ancient Prophet did: so in this our Age, the knowledge of some one Part of either their Prophecies, and the manner of Judah his progresse (in their times) to her Overthrow, may more concern this our Land, then the knowledge of some other Parts of the same or other Prophets. And yet those other whose Know∣ledge concerns us lesse, may at this instant concern some other Land or Peo∣ple more. Alwayes, the gracious Providence of our God directs the study and industry of all that love him to the search of those Points, which most concern them; but suffers the endeavours of such, as by their Transgressions have procured his Wrath, to run at random, never seeking after those things which belong unto their Peace, until his Judgements overtake them.

6 These Collections are no Paradoxes, but Truths, probable enough of

themselves to win the Assent of sober and unpartial minds, so capable of external Fortification, as they may easily be made evident and strong enough to convince the froward minds of such as delight most in Contradiction. From their Truth supposed (which we are ready to make good against all Gain-sayers) it necessarily follows, that this Question about the Scriptures Ob∣scuritie, or Perspicuitie, cannot be universally meant of all, and every Part of Scripture in respect of all Persons and Ages: as whether no Part be obscure or difficult to all, or any this day living. For, from this diversitie of Ages, we may easily discern some things kept secret from the Ancient Patriarches, by the Wisdom of God made manifest unto us: and some things again, by the disposition of the Divine Providence, become obscure and difficult unto us, which were more manifest unto them; as the particulars concerning the Mysterie of Mans Redemption, were more obscure to them then us; al∣though the Mysterie it self was, in some sort, Revealed to them, in the Prophetical and Mosaical Writings. So likewise all the Prophetical Predicti∣ons or Prelusions unto the time of Grace, are better and more distinctly known of us then them; because the express Knowledge of these particulars more concerns us that have lived since, then those that lived before the fulness of Time. So the Israelites Judaical Constitutions, their Types and Ceremo∣nies, were much more plain and easie unto them, then us: because the know∣ledge of these Matters, if we speak of their Judicial Law, more concerned theirs then any other State, as their Types and Ceremonies, did their Persons, unto whom the Messias was to be pourtraied or shadowed out, more then any in this present or other precedent Age, since he was manifested in our Flesh and substance. The knowledge of the Moral Law, the End and Scope there∣of (the Observation of Gods Commandments, and Doctrine of Repent∣ance after their Transgression) was equally Perspicuous to both, because equally Necessarie, most necessarie to both for their Salvation.

7 Again, from the divers Conditions of men living in the same Age, this Resolution is most evident, and most certain. The same Portion of Scripture may be difficult unto some sort of men, and easie unto others, without any prejudice to their sufficiency, for being the perfect and infallible Rule of Faith to all. For, what we said before of divers Ages, we may conclude again of divers sorts or Conditions of Men. Sundry places are more Necessary, and requisite to be understood of this or that sort, and other places of others: nor are all places necessary for the one to know, requisite for men of another Condition or Calling to search into. Thus the Knowledge of many places is necessary for him that is a publick Reader, Teacher, Instructer, or general Overseer of Gods Flock: which to search into, or laboriously to examin, would be Curiosity in him that had no such Calling, especially if engaged to any other, which might justly challenge the greatest portion in his best endea∣vours, or take up the most part of his choicer hours for study.

8 In this Assertion we avouch no more then our Adversaries must of Ne∣cessitie grant, and expresly do acknowledge in their supposed infallible Rule: which they do not suppose should be alike plain and easie, to all sorts or Con∣ditions of men, in all points. They would judge it damnable presumption for the most learned amongst their Laitie, to professe as great skil in the Canons of their Church, as their Cardinals, Bishops, Abbats, or other principal Members of it, either have, or make shew of; a great presumption of Heresie in any of their Flock, to discusse the Meaning of their Decretals, as accurately as their Canonists, or sift other Mysteries of their Religion, as narrowly as the Casuists do. Should one of their greatest Philosophers,

that were no Clergy-man, or profest Divine, professe he knew the Meaning of that Canon in the Trent-Councel: Sacramenta conferunt gratiam ex ope∣re operato, as wel as Soto, Valentian, or Vasques did, Suarez or other their great∣est School-men in Spain or Italy now living do: it would breed as dangerous a Quarrel in their Inquisition, as if he had entred comparison with a Rabbin in a Jewish Synagogue, for skil in expounding Moses Law.

9 That the Scriptures therefore may be said a sufficient Rule of Faith, and Christian Carriage, to all sorts or Conditions of Men, it is sufficient that eve∣ry Christian man of what sort or Condition soever, may have the general and necessary Points of Catholick Faith, and such Particulars as belong unto a Christian and Religious Carriage in his own Vocation, perspicuously and plainly set down in them. And no doubt but it was Gods Wil, to have them in matters concerning one calling not so facile unto such as were of another Profession: that every man might hence learn Sobriety, and be occasioned to seek, if not only, yet principally, after the true Sense and Meaning of those Scriptures, which either necessarily concern all, or must direct him in that Christian Course of life whereunto his God hath called him. But shal this Difficulty of some Parts (which ariseth from the Diversitie of Vocations) be thought any hinderance, why the whole Canon of Scripture should not be a perfect Rule to all in their several Vocations? Suppose some universal Artist, or compleat Cyclopedian, should set out an absolute System, or Rule for all secular sciences: it would be ridiculous exception to say, his Works could be no perfect Rule for young Grammarians, Rhetoricians, Logicians, or Mora∣lists, because he had some difficult Mathematical Questions, or abstruse Meta∣physical discourses, which would require a grounded schollers serious Pains, and long search, to understand them throughly: and if he should admonish young students, to begin first with those common and easie Arts, and not to meddle with the other, until they had made good trial of their Wit and In∣dustrie in the former: this would be a good token of a perfect Teacher, and one sit to rule our Course in all those studies which he professeth. And yet the Scriptures (which the Jesuites would not have acknowledged for the rule of Christian Life) besides all the infallible rules of Life, and salvation (com∣mon to all) admonish every man to seek after the Knowledge of such things as are most for Edifying, or most besitting his particular Calling.

10 And even in S. Pauls Epistles, (which are the Common Places of our Adversaries invention in this Argument) after he comes to direct his speeches, (as in the later end of them usualy he doth) unto Masters of Families, ser∣vants or the like or generally where he speaks of any Christian dutie, (either private or publick) his Rules are as plain and easie to all men in this Age, as they were to those Housholders, or servants, or the like, unto whom they were first directed. So plain and easie they are unto all Ages, and so familiar, espe∣cially to men of meaner Place, that I much doubt whether the Pope himself, and all his Cardinals, were able in this present Age to speak so plainly unto the Capacitie, or so familiarly to the Experience of men of their Qualitie un∣to whom he wrote. For, setting aside the absolute Truth and Infallibili∣tie of his Doctrines; his manner of delivering them is so familiar, so lowly, so heartily humble, so natural and so wel befitting such mens disposition in their sober thoughts, as were impossible for the Pope to attain unto or imi∣tate, unlesse he would abjure his triple Crown, and abstract himself from all Court state or ‖ solace, unlesse he would, for seven years, addict himself unto Familiaritie, with such men in a Pastoral Charge. It was was an excellent Admonition of one of their Cardinals (if I mistake not, and would to God

our Church would herein be admonished by him) to begin alwayes with the later end of S. Pauls Epistles. For once well experienced in them, we should easily attain unto the true sense and meaning of the former Parts, which usu∣ally are doctrinal, and therefore more difficult then the later. Yet the true reason of those difficulties in the former Parts containing doctrine, is, be∣cause he wrote them against the disputers of that Age, especially the Jews. Even in this Age they are only seen in matters that concern learned Expo∣sitors of Scriptures, not necessary for private and unlearned persons to know. And the especial reason, why his doctrine in some Epistles (as in the Epistle to the Romans) seems obscure, difficult, and intricate, is, because learned men of later Times have too much followed the Authorities of men in for∣mer Ages, who had examined S. Pauls doctrine, according to the rule or Phrase of those Arts or Faculties, with which they were best acquainted, or else had measured his Controversie with the Jews, by the Oppositions or Contentions of the Age wherein they lived. Were this Partialitie unto some famous mens Authoritie (which indeed is made a chief rule in expounding Scriptures, even by many such, as in words, are most earnest to have Scri∣ptures the only rule of Faith) once laid aside, and the rules of Faith, else-where most perspicuously and plainly set down by S. Paul, unpartially scan ned: his Doctrine in that Epistle would be so perspicuous and easie unto the Learned, as it might by them be made plain enough and unoffensive to the Unlearned. For the light of Truth, elsewhere delivered by this Lamp of the Gentiles (might it be admitted as a Rule, against some Expositions of that Epistle) would direct mens steps to avoid those stumbling Blocks, which many have fallen upon. But to conclude this Assertion; their Difficultie (take them as they are) is no just Exception against this Part of Scripture: because it remains difficult stil, even for this reason, that it is held generally for difficult, and is not made a rule, indeed for our directions; but other mens Opinions or Conjectures concerning it are taken for an Authentick Rubrick, by whose level only we must aim at our Apostles Meaning, from which we may not, without imputations of Irregularitie, swerve in the decision of Points (to say no worse) as now they are made hard and knottie.

11 Thirdly, from the diversitie of Capacities, or different Measure of Gods Gifts, in men of the same Profession, we may safely conclude, that the difficulty of the same Portion of Scriptures unto some, and Facility and Perspicuity unto others of like Profession, cannot justly impeach them of greater Obscurity then befits the infallible rule as wel of theirs as of all other mens Faith, in their several Vocations. For as mens Callings are divers, and Gods Gifts to men in their divers Callings in nature and qualitie different, so likewise is the Measure of his like gifts, to men in the same calling not one and the same. To some he gives more Knowledge, to others lesse: yet all he commands, not to presume above that which is Written, and every man to limit his desires of knowing that which is Written, by the distinct Measure of Gods Gifts in himself, not to affect or presume of such skil as they have, unto whom God hath given a greater Talent. And besides this, that the Scripture is the inexhaustible store-house, ••hence all men have their several Measures of Divine Knowledge, as wel he that hath most as he that hath least: even in this again it is a perfect rule, that it commands all sapere, idque ad sobrietatem, to be wise according to that Measure of Knowledge which God hath given them, and not to seek to know, at least, not to say, why should I not know as much as any other of any Profession? For this were Pride and Arrogancie (the fatal enemies of all true Christian Knowledge) if so his Gifts be lesse then

others. And for the avoidance of these main Obstacles of Christian Know∣ledge, or true Interpretation of Scriptures, the Scripture hath commanded every man to think better of others, than of himself, and not to be wise in his own conceit.

12 From the former General will follow this Particular: Albeit some Parts of Scripture be very obscure unto some; the same perspicuous unto other Ministers, or Preachers of the Word: yet may the whole Canon be the infallible Rule of Faith unto both, according to the diverse Measure of their Gifts, rightly and unpartially taken. If the one either fail in the Ex∣position of sundrie Places, which the other rightly expounds, or cannot ap∣prehend so much in them, as the other doth: he is in Sobriety of Spirit bound to acknowledge his own Infirmitie, and content himself with that knowledge, which is contained within the Measure of Gods Gifts bestowed upon him∣self: and this again he is to take by the same Rule. So that the Scriptures are a perfect Rule to both, to all; for Direction in the search of Divine Knowledge, for limitation of mens desires whiles they seek it, or Conceit of what they have gotten. That they do not so thorowly instruct or fur∣nish some, as others, (though all men of God) for exact performance of their Ministerial function; can be no argument of their Insufficiencie, to make all such in their Place and Order competently Wise unto Salvation, more than it would be to prove E••clides Elements (or other more abso∣lute Mathematical Work) an insufficient and imperfect Rule for instructing Surveyours or other Practical Mathematicians, (whose skill lies onely in measuring Triangles, Circles, or other plain or solid Bodies) because con∣taining many Questions of higher Nature, and greater Difficultie, (as of the Circles, Quadrature, of Lines or Numbers Surd, or Asymmetral) well befitting the exercise of speculatorie, learned Mathematical Wits.

Notes

• Dan. 9. 2.
• †

  Dan 12. 4.
• 〈1 paragraph〉〈1 paragraph〉.
• 〈1 paragraph〉〈1 paragraph〉.
• 〈1 paragraph〉〈1 paragraph〉.
• The Question concerning the Obscuritie or Difficulty of Scriptures, can∣not be meant of all Scriptures▪ in respect of all Ages, or all Men.
• •…•…rs degrees of Scriptures Per•…•…, a∣rising from the Diversity of mens Conditi∣ons or Cal∣lings.
• 〈1 paragraph〉〈1 paragraph〉.
• 〈1 paragraph〉〈1 paragraph〉.
• ‖

  〈1 paragraph〉〈1 paragraph〉.
• Scripture more or lesse diffi∣cult, to men of the same Pro∣fession, from the different Measure of their natural Capacities or Gods Gifts be∣stowed upon them.
• 〈1 paragraph〉〈1 paragraph〉.