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. XXIII.

That the authority attributed to the present Pope, and the Romish rule of faith, were altogether unknown unto Saint Peter: the opposition betwixt Saint Pe∣ters and his pretended Successors doctrine.

1 TO begin with S. Peter, the first supposed to be enstalled in this See of Rome. It may be presumed that this Supremacy over his fellow Apostles, were it any, was in his life time, whiles his miracles were fresh, and the extraordinary efficacy of his Ministery daily manifested, as wel known amongst the faithful, as the Popes now amongst Roman Catholicks. If necessary it had been to acknowledge him, or his successors, as a second Rock or foundation, the commendation of this doctrine unto posterity, had been most requisite at the time he wrote his second Epistle, * 1.1 as knowing then the time was at hand he should lay down his Tabernacle; when he endeavoured his auditors might have remembrance of his former doctrine, to make their calling and election sure. If ever there had been a fit season for notifying the necessity of the See Apostolicks infallibility, all the circumstances of this place witnesse this was it. † 1.2 If any, they to whom he wrote, were most bound to obey it: Their faith had been planted by him: his present intent and purpose was, more and more to confirm them in the truth wherein they were in some measure established. And being thus mindful, wil he not make choice of means

most effectual to prevent Heresie or Apostasie? What are these then? ab∣solute reposal in his and his Successors infallibility? Had this been the best rule of faith, he knew his fault were inexcusable for not prescribing it, to such is most willingly would have used it. His personal testimony and authority was, I confess, as great as any mortal mans could be: with his own eyes he had beheld * 1.3 the Majesty of our Lord Christ, whom he preached unto them. If any trust there be in humane senses, this Saint of God could not possibly be deceived. If any credence to be given unto miracles, or sanctity of life; his flock might rest assured he would not deceive; his works so witnesse the sincerity of his doctrine: or if his eye were not, in these his auditors judgements, sufficient witnesses of this truth; he further assures them, when his Lord received of God the Father, † 1.4 honour and glory, there came such a voice unto him from the excellent glory, This is my beloved son in whom I am well pleased. And this voice, saith he, we heard when it came from heaven, (being not a far off) but with him in the mount. If S. Peters seat or chair had been as the Pole-star, whereto our Belief, as the Mariners needle, should be directed, lest we float we know not whither in the Ocean of opinions: were the Bosome of the visible Church the safest harbour our souls in all storms of temptation could thrust into: this Apostle was either an unskilful Pilot, or an uncharitable man, that would not before his death instruct them in this course for the eternal safety of their souls, whose bodily lives he might have commanded to have saved his own. Had perpetual succession in his See, or Apostolical tradition never interrupted, been such an Ariadna's thread, as now it is thought, to guide us through the Labyrinth of errors: Such was S. Peters love to truth, that he would have so fastned it to all faith∣ful hearts, as none should ever have failed to follow it, in following which he could not erre. Doubtlesse had any such conceit lodged in his breast, this discourse had drawn it out, his usual form of exhortation had been too mild, his ordinary stile too low. This doctrine had been proclaimed to all the world, with Anathema's, as loud and terrible, as the Canons of any Papistical Councel report.

2 But he followed no ‖ 1.5 such deceitful Fables, when he opened unto them the power and coming of Christ: whose Majesty as he had seen with his own eyes, so would he have others to see him too. But by what light? By Scri∣ptures. What Scriptures? Peter feed my sheep? Nay, but by the Light of Prophesie. That is a Light indeed, in it self, but unto private spirits it is no better, (saith † 1.6 Valentian) then a light put under a bushel, unlesse the vi∣sible Church do hold it out. Where did the visible Church keep residence in those dayes? In S. Peter, I trow. How chances it then he saith not; fix your eyes on mine that have seen the glory of the Lord, and the Prophets light shal shine unto you? If by his commendation and proposal it were to shine, he had said better thus: Ye do well in that you give heed unto me, as to your only infallible teacher, that must confirm you in the truth of Prophetical Writings, and cause them shine in your hearts: but now he saith, 2 Pet 1. 19. Ye do well in that ye take beed unto the Prophets, as unto a light that shineth in a dark place, until the day-star arise in your hearts. This light of Prophets illu∣minated the eyes of Peters faith, albeit with his bodily eyes he had seen Christs glory. For speaking comparatively of that testimony which he had heard in the Mount, he adds, We have also a surer * 1.7 word of the Prophets. That the

Lord hath been glorified in the Mount, his Auditors were to take upon his Credit and Authority; nor could he make them to see this particular, as he himself had done: but that Christ Jesus whom he saw glorified in the Mount, was the Lord of Glory; he had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a surer testimony then his bodily sense; the light of Prophets. This then was the commendations of his flock, that they looked upon it which shined as wel unto them, as him, to all without respect of persons, that take heed unto it; able to bring them not to acknowledg Peters infallibility, but to the day-star it self, whole light would further ascertain them even of the truth the Prophets and the Apostles taught. For Christ is in a peculiar manner, the first and the last in the edifice of faith, the lowest and the highest stone in the corner, refused by the master buil∣ders or visible pillars of the Jewish Church: their faith was not grounded up on the Prophets, whose words they knew not; and not knowing them, they knew not him: but unto such as raise their faith by this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the true square and line, Chist is both the Fundamental Rock, which supporteth; and the chief corner stone, that binds the whole house of God, and preserves it from clefts and ruptures.

3 But lest his followers might look amisse upon this prophetical light, rightly esteemed in the general, S. Peter thought it necessary to advertise them, * 1.8 not to content themselves with every interpretation, or accustomary ac∣knowledgment of their truth, grounded on others relations, reports, or skill in expounding them, or multitude of voices that way swaying. This had been as if a man that hath eyes of his own, should believe there was a Moon or stars, because a great many of his honest neighbours had told him so. A thousand witnesses in such a case as this, were but private testimonies, in respect of that distinct knowledge which every one may have that list. That the Lord should preserve light in Coshen, when darknesse had covered the whole face of Egypt besides, seems unto me lesse strange, but more sen∣sibly true then before: whilest I consider, how in this age wherein the light of his countenance hath so clearly shined throughout those parts of Europe whence the Gospel came to us, Ingolstade should still sit in darknesse, environed with the shadow of death. That her great professor Valentian, born, I take it, within these fourscore years, should grope at noon day, as if he had been brought forth in the very midnight of Popery, or died wel∣nigh three hundred years ago. Scarce Scotus himself, not Ockam (question∣lesse) though shut up in a prison, where no light of any expositor had ever come, could have made a more dunstical collection of the Apostles words, then he hath done. † 1.9 Saint Peter meant one of these Three. First, that there

can be no certain or probable way of expounding Scriptures by our proper wit or industry: or Secondly, that one or other place of Scripture cannot be rightly expounded by human wit or industry, but so compared they rightly may: or, Thirdly, that the Scriptures cannot certainly and infallibly be expounded every where without the sentence of some other common infallible authority, which in this respect is to be held as judge of faith in the Church. The Apostle (he infers) did not mean the first or second: ergo, the third. So as the force and wisdom of the Apostolical admonition, is this; No man by his private industry or study, howso∣ever imploied (either he thought not of the holy Ghosts direction or assistance, or did not except it) no not by any search of Scripture it self, can certainly and infallibly understand the doctrine of Scriptures, in controversies (of which S. Pe∣ter in that place speaks not one word) but it is necessary he learn this of some other publick authority in the church, by which the Holy Ghost speaks publickly, and teacheth all. His reason follows more dunsticall then the collection it self: For the Apostle straight subjoyns: As the holy men of God did speak in Scriptures, not by human authority, but divine: so likewise cannot the Scriptures be possibly under∣stood by any human or private industry of this or that man, but by some other au∣thority, likewise divine, by which the holy spirit which is the Author of Scriptures, may be likewise the most certain interpreter of Scriptures.

4 Had another read thus much unto me, and bid me read the Author or his works wherein it was found: I should presently have named either Eras∣mus Moriae Encomium, Frishlins Priscianus Vapulans, or some such like Co∣median, disposed in merriment to pen some old Dunces part. Cannot the Sun of righteousnesse infuse his heavenly influence, by the immediate ope∣ration of his spirit? or doth his influence want force without conjunction with * 1.10 this blazing Comet, or falling star? Was it not the authority of this spirit which made S. Peter himself to be so authentick in his doctrine? Is it not the pretend∣ed priviledge of the same spirit which exempts the Pope from privatenesse, and makes his authority oecumenical and infallible? Whosoever then by participation of this spirit understands the Prophesies, either immediately, or expounded by others, whomsoever; his conceit of them, or their right interpretation, is not private, but authentick. And ‖ 1.11 Canus, though a Papist, expresly Teacheth, That the immediate ground or Formal Reason of ours and the Apostles Belief, must be the same; both so immediately and infallibly de∣pending upon the testimony of the spirit, as if the whole world beside should teach the contrary, yet were every Christian bound to stick unto that inward testimony which the spirit hath given him. Though the Church or Pope should expound them to us, we could not infallibly believe his expositions; but by that spirit, by which he is supposed to teach: so believing, we could not infallibly teach others the same; for it is the spirit only that so teach∣eth all. The inference then is as evident, as strong; that private in the fore-cited place, is opposed to that which wants authority, not unto publick or common. The Kings promise made to me in private, is no private promise: but wil warrant me, if I come to plead before his Majesty, albeit others make question whether I have it or no. In this sense that interpretation of scriptures which the spirit affords us that are private men, is not private but authentick, though not for extent or publication of it unto others, yet for the perfection of our warrant in matters of salvation or concerning God. For where the spi∣rit is, there is perfect liberty, yea free accesse of pleading our cause, against whomsoever before the Tribunal seat of justice; especially being wrong∣ed in matters of the life to come. To this purpose saith our Apostle. † 1.12 But ••e that is spiritual discerneth all things: yet he himself is judged of no man.

In those things wherein he cannot be judged by any; he is no private man but a Prince and Monarch, for the freedom of his conscience. But if any man falsly pretend this freedom to nurse contentions, or to withdraw his neck from that yoak whereto he is subject; he must answer before his su∣pream Judge and his holy Angels, for framing unto himself a counterfeit licence without the assured warrant of his spirit. And so shal they likewise that seek to command mens consciences in those matters, wherein the spirit hath set them free. This is the height of iniquity, that hath no temporal punishment in this life: but must be reserved as the object of fiercest wrath in that fearful day; the very Idea of Antichristianism.

Notes

• * 1.1

  2 Pet. 1. 14.
• † 1.2

  2 Pet. 1. 1.
• * 1.3

  2 Pet. 1. 16.
• † 1.4

  2 Pet. 1. 17.
• ‖ 1.5

  2 Pet. 1. 16.
• † 1.6

  Vide lib. 2. cap. 16. Parag. 6.
• * 1.7

  Prophetical predictions of Christ surer grounds of faith, then the •…•…-testimonies of the Apostles, that had seen Christ, and conversed with him. Amplectendus est Commentarius qui inter∣pretatur in hunc modum, habemus Firmiorem, id est, certiorem, & compertiorem—. Id enim temporis sermo Pro∣phetarum spectatior erat, & latiùs receptus quam sermo Apostolorum & Evangelistarum. Sasbout in 2 Pet. 1. c.
• * 1.8

  2 Pet. 1. 19.
• † 1.9

  •…•… & ingenio: Aut. 2. non posse certò quidem exponi unum aut alterum scripturae locum ex ingenio propria aliorum scriptura locotum, cum ea verò collatione posse. Aut. 3. non posse certò quidem & •…•… alicujus alterius communis & infallibilis authoritatis, quae proinde in Ecclesia sit Fidei Ju∣•••••• secundum significare voluit, Ergo tertium. Non quidem primum; Nam constat multa •…•… probabiliter exposita à sanctis Patribus, propria corum ingenii solertia at{que} industria. Non etiam 〈◊〉〈◊〉 〈◊〉〈◊〉 ut non putet aliquis se posse unum aut alterum scripturae locum ingenio proprio infallibiliter ac certo expo∣•…•… Scripturae locis. Nam quis omnino haereticorum hoc putat? Aut quid opus erat hoc •…•… aut alterum Scripturae locum, ingenio sensu{que} proprio interpretari •…•… plures inter quos collatio instituitur? Unde ipse D. Petrus: Omnis, inquit, 〈…〉〈…〉 tantum; sed absolutè ac sine ulla acceptione, omnis Prophetia Scriptur••••, 〈◊〉〈◊〉 ut tertium illud, quod diximus, significaverit hoc loco D. Petrus: Nempe 〈◊〉〈◊〉 〈…〉〈…〉 Apostolica 〈◊〉〈◊〉 ••it, Neminem privato suo labore at{que} proprio studio, quacun{que} demum 〈…〉〈…〉 Scriptura, doctrinam scripturae certò ac infallibiliter in controversis quaestionibus 〈…〉〈…〉 authoritate in Ecclesia communi, per quam spiritus sanctus communiter 〈…〉〈…〉. Nam 〈◊〉〈◊〉 ipse Apostolus ibidem subjungit, quen admodum non authoritate humana, 〈…〉〈…〉 etiam non humana ac propria industria hujus vel illius 〈…〉〈…〉 cognoscenda est, sed ex aliqua authoritate, item divina, 〈…〉〈…〉 est, sit etiam 〈◊〉〈◊〉 Scripturae interp••es. Ita fit, uc sola Scriptura •…•…. Valen. Tom. 3. in Aquinat. disp. 1. quaest. 1. de object. fidei. Punct. 7. §.
• * 1.10

  Patticipation of that Spirit, by which the Scriptures were written, makes private mens interpre∣tations of them not private but Authentick.
• ‖ 1.11

  It is worth labour to see Canus 2. lib. Locorum The∣ol. cap. 8. where he saies, Ecle∣siae authoritas non est For∣malis ratio si∣dei, & ulti∣ma Resolutio Fidei non fit in Ecclesiae Testimoniū. See chap. 2••. Parag. 3.
• † 1.12

  1 Cor. 2. 15.