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. XXXII.

Brieflie Collecting the Summe of this second Book.

1 TO draw a brief Map of these large Disputes. As the Occasions that breed, so the right Means to avoid all Contentions and Schismes, are most perspicuously set down in Scriptures. Amongst others most necessary for this purpose, (for the plantation, increase, and strength of true and lively Faith,) sincere Obedience to Spiritual Authoritie is the chief. For more wil∣ling and chearful performance hereof, Choice should be made of Pastors or Overseers, qualified as Scripture requires men of so high a Calling should be; men not given to Quarrels or strife, men of mild and lowlie Spirits, fearing God and hating Covetousnesse; men esteeming the hidden treasure of a good Conscience at so high a rate, as neither Fear of man, nor Hopes of any World∣ly favour can move them to hazard or adventure it. Were these Rules, by such as have the oversight of Gods Flock, as faithfully practised, as they are by Scripture plainly taught, the knowledg of Gods Word should daily en∣crease; Piety, Devotion, and Christian Charitie continually flourish; all Strife and Dissention quickly fade.

2 But if through the default of Princes or Potentates, no fit choice be made of spiritual Governours, if by their negligence, worse be made of in∣feriour Ministers: the cause comes not by devolution, to be reformed by the Congregation: What then must they be altogether silent at such abuse? No, the Scripture hath given as plain a Rule for their imployment as for the others. The more or more often Higher Powers offend, the more fervently frequent should the lower Sort be in pouring out * 1.1 supplications, prayers, and intercessions for Kings, and for all that are in Authority, that they may Rule according to Gods Word. In the mean time albeit they Rule otherwise In∣feriours should consider, that GOD gives them such Superiours for their pronenesse to disobedience, scurrilitie, scoffing at lawfull Authoritie, or other like sins, expresly forbidden by his Word. To every People as well as Israel he gives such Rulers in his wrath, as shall not seek them but theirs, not his Glory in their salvation, but their own Glory by their harm.

3 But as the Tongues of Inferiours must be tied from scoffing or jest∣ing at men in Authorities bad proceedings: so must not the Word of God be bound. If their Consciences (rightly and unpartially examined) direct them otherwise then their Governours command, they must (notwithstand∣ing their Superiours checks) speak as they think until Death command them silence; if for the freedom of their Speech (upon good warrant of Con∣science) they be punished, Vengeance is Gods, he will repay Superiours for it: unto whose lawfull Authority whilest Obedience is denied, upon sinister Pretences, or humorous though strong Perswasions of Conscience, counsel∣ling us to the contrary: our Punishment in this life is just, whose present smart should teach us to beware of far more grievous in the life to come. But whether offend or swerve more from the Rules of Scripture prescribed for their several Christian Carriage; Superiours in commanding wrongfully; or Inferiours in disobeying just commands, cannot oft-times (if we speak of particular Actions) be infallibly known in this life; but must be referred un∣to that day of Final Judgement. The dread of which should in the mean time inforce every Superiour daily to consult his own Heart, and strictly to examine his Conscience, whether it be not likely then to give Evidence

against him, for imposing too heavy burthens upon his Inferiours. And so must every Inferiour again use the like diligence in the daily examination of his Conscience, whether it be likely or no to convince him before the Judge of quick and dead, of Disobedience to such as he had set in Authority over him, or of such sinister Pretences for using the Libertie of Conscience, as Consci∣ence it self never sought after, but were suggested onely by Humour, Popu∣laritie or other Desires, whose maintenance have either inforced him to obey Man against God, or not to obey Man commanding for God.

4 Our Partialitie it is towards our selves, or rather to our sensual delights or pleasures, that makes us so ignorant in all things which concern our Weal. For would we truly and unpartiallie * 1.2 Judge our selves, we should not be judged. Not the best experienced Justice in this Land, can, by examining ordinarie Malefactors, discern, what issue their Cause shall have before an unpartiall Judge, better then we, by this strict pre-examination, might foresee what fi∣nall Sentence were prepared for us, good or bad, according to the diversitie of our Actions and Course of Life. To this end hath Christ left every mans Conscience in full Authoritie, during his absence, to examine, reprove, con∣vince, and sentence the desires of his own heart: of which would we daily in sobriety of Spirit, and fear of his last Judgement, ask counsel, and pati∣ently expect Gods Providence; we should by this ordinary Means discern, who commanded aright, who otherwise, as clearly as others heretofore have done by Means most extraordinary. For even the most extraordinary mi∣racles did ascertain the Ancient of Divine Truth, and confirme them in the practise of Christian Obedience, not immediately, as part of their Rule of Faith, whereon finally to relie, but by enforcing them to look into their own Souls and Consciences, in which Truth was already written, if they had urged it to confession. If our examination without Miracles were as strict, our Be∣liefe would be as firm; Spiritual Governours commands as Christian-like, and Inferiours Obedience in all points as sincere as was theirs.

5 For Conclusion I would give the Christian Reader a present Antidote, against all the poisonous inchantments of Romish Sorcerers. The Medicine is very brief and easie; onely to think every morning next his heart, or at other seasona∣ble hours, That there is a Divine Providence in this life to guide us, and after this life ended, a fearful judgement to passe upon all such, as here abjuring the Guidance of it, follow either the Wayes of flesh and blood in breeding, or of carnal Wisdom in composing, strife and dissention about matters Spiritual. He that will seriously ruminate on these matters in his vacant well composed thoughts, calling the Adversaries Arguments home to the Point, which they must touch ere they can wound us: let me have onely his dying curse in recompence of all my pains, if any Difficulty, any Jesuite or other learned Papist, either hitherto hath, or ever shall be able to bring; do trouble his mind. Whatsoever can be brought either to countenance their un∣christian Doctrine, or disparage our Orthodoxal Assertions, either presup∣pose a secret denial of Gods peculiar Providence, and inward calling of men, or else proceed from want of consideration, that there is a final Judgement, wherein all Controversies must be taken up, all Contentious and rebellious Spirits punisht according to their deserts: Indeed if the Authors or Abetters of Schisme and Heresie might escape for ever unpunished, or Christian Mo∣destie and Humilitie be perpetually over-born by Impudencie, Scurrilitie, and violent Insolencie, the Inconveniences, objected by the Romanists, might as much trouble us, as the wickeds thriving, did the Heathen, that knew not God nor his Providence. But whilest we acknowledge him and It, the best Ar∣guments our Antagonists bring, wil appear as improbable as they are impious.

Notes

• * 1.1

  1 Tim 2. ver. 1, 2.
• * 1.2

  1 Cor. 11. 31