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. XVIII.

That the Society or visible Company of Prophets had no such absolute authority as the Romish Church usurps.

1 DId the Records of Antiquity, afford us any the least presumption to think, that absolute belief or obedience might safely be tendered by inferiours, as due to any visible Company of men, without examination of their proposals by Moses writings, since they were extant: the society of Prophets, in all respects the Romanists can pretend, had the most probable title to this prerogative. Their profession or calling was publick and lawful; their distinction from all others, eminent; their persons and places of residence, visible and known; their promises, for enjoying the extraordinary presence or illuminations of Gods spirit, peculiar: many of them, venerable for their integrity in civil dealings, and sanctity of private life; some of them endued with the gift of miracles: In all these, and many like considerations, that fraternity or collegiate society, might justly have pleaded all the priviledges a publick spirit can grant to one sort of men before others. For, if the more or lesse expresse testimony of Gods word for extraordinary assistance of his spirit, or the different measure of his illumination, or manner of immedi∣ate teaching be that which makes some mens spirit more publick then their brethrens: this difference was greater between the Priests or Prophets, and people of old, then since God spake unto the world by his Son; yet what Prophet did once intimate the necessity of his proposal, for notifying the truth of Scriptures? What one did ever bewray the least desire to have his interpretations of them, universally held authentick? or his particular predictions, absolutely assented unto, without further trial then his bare assertion, without examination of them by Moses doctrine already establish∣ed?

2 Had they been the infallible Church representative, had their asserti∣ons, though given by joynt consent ex Cathedra, or in the most solemn man∣ner used in those times, been of such authority as the Romanist would per∣swade

us, a Councel of their Prelates, lawfully assembled, is, Gods people had stood bound to embrace whatsoever a major part of that profession had resolved upon: but this inference, though necessarily following the sup∣posed premises, the Jesuite I know, dare not affirm, lest Ahabs bloud, un∣timely shed by confidence in their infallibility, cry out against him. Yet Bellarmin too wel knowing the liquorish temper of this pr••••••a age, (for the most part acquainted with none but table-talk Divinity) to be such as wil swallow down any doctrine be it never so idle, profane, or poisonous, so it be saneed with pleasant conceit and merriment, would put us off with this jest; That as in Saxony, one Catho∣licks verdict were to be taken before four hundred Lutherans: so should one of the Lords Prophets have been followed in those times, before five hundred of Baals. And Ahab no doubt had so done, had not the Devil taught his Divines then, as he hath done Bellarmin and his fellows since, to take universality▪ as a sure note of the Church; traditions, and customs of the Elders, for the rule of faith, and (which is the undoubted Conclusion of such premisses) to follow a multitude to any mischief. So mightily did the opinion of a major part, being all men of the same profession, sway with the superstitious people of those times, that † Ahabs Pursevant conceived hope of seducing Micaiah whilst they were on the way together, by intimating such censures of schisme, of heresie, of peevishne••••e, or privacy of spirit, as the false Catholick bestows on us, likely to befal him, if he should vary from the rest. The best answer (I think a Ro∣man Catechism could affoord, would be to repeat the conclusion which Bel∣larmin would have maintained [All the rest besides were Baals Prophets.] They were indeed in such a sense as Jesuites and all seducers are: but 〈◊〉〈◊〉 not by pub∣lick profession or solemn subscription to his rites, as may partly appear by jeho∣saphats▪ continuing his resolution to go up to battel against Micaiahs counsel, which questionlesse he would rather have died at home, then done, had he known Micaiah only to have belonged unto the Lord, and all his adversaries unto Baal; partly, by that reverent conceit which even the chief of these sedu∣cers entertained at that time of Elias, whose utter disgrace Baals servants would by all means have sought, for his late designs acted upon their fel∣lows: Yet as a Josephus records, the chief argument used by Zidkiah to dimi∣nish Micaiahs credit with both Kings, was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death, the accomplishment of both being apprehended as impossible, lesse credit (as he urged) was to be given to Micaiah, because so impudent as openly to contradict ••o great a Pro∣phet of the Lord as Elias, at whose threatnings Ahab King of Israel trembled, humbling himself with fasting, cloathed in sackcloth. And is it likely he would so shortly after entertain the professed servants of Baal for his Coun∣cellors? yet seeing the event hath openly condemned them for seducers, and none are left to plead their cause: it is an easie matter for the Jesuite or others to say, they were Baals Prophets by profession. But were not most Prie•…•…

and Prophets in Judah and Benjamin usually such? yes, and (as afterward shall appear) did band as strongly with as joynt consent, against Jeremy, and Ezechiel, as these did against Micaiah. The point wherein we desire re∣solution, is, by what rule of Romish Catholick Divinity, truth in those times might have been discerned from falshood, before Gods judgements did light upon the City and Temple. He is more blind then the blindest Jew that ever breathed, who cannot see how such as professed themselves Priests and Pro∣phets of the Lord, as wel in Judah as in Israel, did bewitch the people with the self same spels the Papist boasts of to this day, as the best prop of his Catho∣lick faith. Yet such is the hypocrisie of these proud Pharisees, that they can say in their hearts; Oh had we lived in the dayes of Jezabel, we would not have been her inquisitors against such Prophets as Elias and Micaiah were: When as in truth Jezabels impiety towards them, was clemency in respect of Romish crueltie against Gods Saints, her witchcrafts but as venial sins, if we compare them with Jesuitical sorceries. But of this errour more directly in the Chapter following; of their sorceries and impieties here∣after.

3 Unto our former demand, [whether the society of Prophets were the Church representative, whether the people were bound without exami∣nation to believe whatsoever was by a major part, or such of that profession as ••••re in highest or most publick place, determined.] What answer a lear∣ned Papist would give I cannot tel. Then this following, better cannot be imagined on their behalf. [That this supream authority which they contend for, was in the true Prophets only; that they, albeit inspired with divine illu∣minations, and endued with such authority as the Jesuite makes the Popes ••mana divinitas inspirata, did notwithstanding permit their declarations, for the hardnesse of this peoples heart to be tried by the event, or examined by the law, not that they wanted lawful power (would they have stood upon their authority) to exact belief without delay; seeing readinesse to believe the truth proposed, is alwayes commended in the sacred Story. And no doubt, but the people did wel in admitting the true Prophets doctrine, before the false, at the first proposal; the sooner the better. But were they therefore to believe the true Prophets absolutely without examination? Why should they then believe one of that profession, before another, seeing seducers could propose their conceits with as great speed and peremptorinesse as the best? Nor did reason only disswade, but the ‖ law of God also expresly forbid that people, alwayes, and in all causes to trust such, as upon trial had been found to divine aright of strange events. Yet grant we must, that hardnesse of heart made this people more backward, then otherwise they would have been to believe truths proposed; that oft-times they required signs from their Pro∣phet, when obedience was instantly due from them to him; that oft-times they sinned in not assenting immediately, without interposition of time for trial, or respite to resolve upon what terms belief might be tendered. Thus much we may grant with this limitation; [if we consider them absolutely, or so wel disposed as they should, and might have been, not as the Prophets found them.] For in men inwardly ill affected or unqualified for true faith, credulity comes nearer the nature of vice then vertue, a disposition of disloy∣alty, a degree of heresie or infidelity, rather then a preparation to sincere o∣bedience, or any sure foundation of true and lively faith. Assent perchance men so affected may more readily then others would unto sundry divine truths; yet not truly, not as they are divine and consonant to the rule of goodnesse, but by accident, in as much as they in part confort with some one

or other of their affections. And the more forward men are upon such grounds, to believe some generalities of Christian duties; the more prone they prove, when opportunity tempts them, to oppugn others more princi∣pal, and more specially concerning their salvation. For credulity, if it spring not out of an honest disposition uniformly inclining unto goodnesse, as Suc•…•… from some unbridled humor, or predominant natural affection: will alwaye•• sway more unto some mischief, then unto any thing that is good. Many 〈◊〉〈◊〉 in Jesus (saith Saint John) when they saw his miracles. It pleased them we•…•… had turned water into wine. That he had given other proofs of his power, 〈◊〉〈◊〉 driving buyers and sellers out of the Temple, did minister hope unto proud hearts, he might prove such a Messias as they expected; as elsewhere upon the like occasion they said, † This is of a truth the Prophet that should come int•• the world. The ground of this their aptnesse to believe thus much, (as is inti∣mated in the words following) was their inordinate desire of having an earthly King, that might rule the nation with an iron rod. ‖ When Jesus there∣fore perceived by their forwardnesse to professe the former truth, that they would come and take him to make him a King, he departed again into a mountain himself alone; for the same cause no doubt, which the Evan••elist speci•…•… the former place, a But Jesus did not commit himself unto them because he knew them all▪ and had no need that any should testifie of man. He knew such as upon these glimpses of his glory were presently so stifly set to believe in him upon hopes of being fed with dainties, or mighty protection against the Heathen; would be as violently ••e••t against him, even to crucifie him for a seducer▪ ••t∣ter they had discovered his constant endeavours to bring them both by life and doctrine unto conformity with his cross, mortification, humility, contempt of the world▪ patience in affliction, with other like qualities despiseable in the worlds eyes, yet main principles in his school, and elementary grounds of salvation; so his country-men of Nazareth sodainly admiring, the grat••ous words which proceeded out of his mouth, after he begun to upbraid them with unthankfulness, as speedily attempt to throw him headlong from the top of the hill, whereon their City was built. By this it may appear, that of the ••ewish people in ancient times, some did sin in being backward: others in an immature forwardnesse to believe prophetical doctrines. But the fountains or first heads whence these swift motions of life were depraved in the one, was in∣ordinate assection, or intrinsick habitual corruption; the root whence such deadnesse was derived into the actions of the other, was hardnesse of heart, precedent neglect of Gods word, and ignorance of his wayes thence ensuing. Which presupposed, the parties so affected, did not b amis••e, in not belie∣ving the true Prophets without examination; but in not abandoning such dispositions, as disenabled them for believing all parts of truth proposed, with constancy, and vniformity, making them fit instruments to be wrought upon by seducers. Hence saith our Saviour, c I come in my fathers name, and ye receive me not: if another shall come in his own name, him will ye receive. How can ye believe which receive honour one of another▪ and seek not the hon••••r that cometh of God alone: Nor Prophetical, nor Apos••olical▪ nor Messiacal, much lesse could Papal authority make them believe the doctrine of life, in∣tirely and sincerely, whilest their hearts were hardned; whose hardnesse though, might easily have been mollisied, by laying Moses law unto them, while they were young and tender.

4 It is a rule as profitable for our own information in many points, as for ••••••ut••tion of the adversary, that The commendation of necessary me••ns, is alwayes included in the commendation of the end; which how good or ex∣cellent

soever it be, our desires of it are preposterous, all earnest endeavours to attain it, turbulent, unlesse first addressed with proportionable alacrity to follow the means that must produce it. Sober spirits alwayes bound their hopes of accomplishing the one by perfect survey of their interest in the o∣ther; as minds truly liberal, determine future expences, by exact calculation of their present revenews. Even in businesses of greatest importance, though requiring speediest expedition, a wise man will moderate his pace according to the quality of the ground whereon he goes, otherwise the more haste may cause worse speed. The Jews were, as we are, bound to believe truths pro∣posed without delay: but, both for this reason most strictly bound to a con∣tinual uniformity of practising divine precepts already known, without dis∣pensing with this or that particular, though offensive to our present disposi∣tion; without indulgence to this or that special time, without all priviledge sought from the pleasure or displeasure of men; Both bound, so to frame our lives and conversations, as to be instantly able to discern the truth proposed, not by relying upon their authority that propose it, but for it self, or from a full and lively, though a quick and speedy apprehension of immediate homo∣geneal consonancy between the external and the internal word. For if any part of Gods word truly dwel in us, though secret it may be and silent of it self, yet wil it Eccho in our hearts, whilst the like reverberates in our ears from the live-voice of the Ministery. Thus, had the Jews hearts been truly set to Moses law, had their souls delighted in the practise of it as in their food, they had resounded to the Prophets call, as a string though untouched, and unable to begin motion of it self, wil yet raise it self to an unison voice, or as the fowls of heaven answer with like language to others of their own kind, that have better occasion to begin the cry. In this sense are Christs sheep said to hear his voice, and follow him; not every one that can counterfeit his or his Prophets Call.

5 The issue of all that hath been said, is, that none within the pr••cincts of these times, whereof we now treat, from the Law given, unto the Gospel, were bound to believe Gods messengers, without examination of their do∣ctrine by the precedent written word. Only this difference there was; such as had rightly framed their hearts to it, did make this trial of Prophetical do∣ctrines, as it were by a present taste, which others could not without interpo∣sition of time, to work an alteration in their distempered affections. For this reason do the Prophets alwayes annex Mosaical precepts of repentance, to their predictions of future events, as knowing that if their hearts to whom they spake, were turned to God, their sight should forthwith be restored clear∣ly to discern the truth. For further manifestation of the same conclusion, it appears sufficiently from sundry discourses in the former book, that Israels incredulity unto their Prophets, was finally to be resolved into their neglect, their imperfect, or partial observance of Moses precepts. Wherefore not the live-voice of them, whose words in themselves were most infallible (and are by the approbation of time, with other conspicuous documents of Gods pecu∣liar providence preserving them in divine estimation so long, become an un∣doubted rule of life unto us:) but the written word before, confirmed by signs and wonders, sealed by the events of times present and precedent, was the infallible rule, whereby the prophetical admonitions of every age, were to be tried and examined.

6 The words of the best, while they spake them, were not of like autho∣rity, as now written they are unto us, nor were they admitted into the Ca∣••on, but upon just proof of their divine authority. That one speech which

Fsay uttered, was an Axiom so well known, as might bring all the rest to be examined, before admission; To the Law and to the Tescimony if they spea•• not according to this word, it is because there is no light in them. For Gods Wil already known and manifested to the peoples consciences was to over-sway the contrary proposals of known Prophets, though never so perempto∣ry. Nor was it impossible for Prophets to avouch their own conceits under the name of divine Revelations, more immediately sent from God, then the Pope pretends: witnesse the † man of God, that went from Jud••h to Bethd, seduced by his fellow Prophets faigned revelation from an Angel, counsel∣ling him to divert into his house, contrary to the Lords commandment given before. The ones dealing was, I confesse, most unusual; so was the others death, yet a lively document to cause all, that should hear of it until the worlds ••nd take heed of dispensing with the word of the Lord once made known unto themselves, upon belief of more manifest revelations or instructions, by what means soever given to others, either for recalling or restraining••. Hence may the Reader des••ry, as wel the height of our adversaries folly, as the depth of their impiety, making their Churches authority (which by the•• own acknowledgement cannot adde more books to the number of the Ca∣non already finished, but only judge which are Canonic•…•… which not▪ ••ar greater then theirs was, that did preach and write these very books, which both we and they acknowledge for Canonical. For the Prophets words were no rule of faith, until examined and tried by the written word pre∣cedent, or approved by the event; the Popes must be, without trial, examination, or further approbation then his own bare assertion.

Notes

• That the com∣pany of Pro∣phets had as great privi∣ledge as any justly can c••a••∣lenge.
• That the people were not bound to believe what a major part of Prophets de∣termined with∣out Examina∣tion.
• •…•… l. 3. 〈◊〉〈◊〉. 17. Ad primum dico illos •…•… suisse Pseudo-prophetas, •…•… vel ip••um A••••ab, qui eos consule∣•…•… dic••••et ••••x 〈◊〉〈◊〉: non •…•… Proph••ta Domini p•••• q••••m 〈◊〉〈◊〉 •…•… R••spondet A•…•… R•…•…sit un••s, •…•… qui•• non p••ophetat mihi nili malum. •…•… in media Saxonia consul••••et 400. •…•… de ••ide justifican••e, & pos••ea •…•… non esset mirum, si major pars er∣•…•… nunc non 〈◊〉〈◊〉, to••am ecclesiam •…•… si 〈◊〉〈◊〉 4••0. Minis••••••i Lutherani, •…•… & vicina quaedam loca, sunt alia •…•… ve••a ••ides 〈◊〉〈◊〉, i••a non sequitur, •…•… Jud•…•… tempore A••hab ••rrasse, •…•… Propheta, qui in Samaria erant. •…•… ••os Prophetas ••rant in Judaea multi alii •…•… est) ••rant Sac••rdotes in •…•… ex 〈◊〉〈◊〉 incumbeb•••• responde••e •…•… lege D•…•….
• †

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  •…•… è P••••udo▪••ro∣ph••tis •…•…∣dium 〈◊〉〈◊〉, •…•… 〈◊〉〈◊〉 qu••d M•…•… 〈◊〉〈◊〉, 〈◊〉〈◊〉 e∣nim veri ••um p•…•…e, ar∣•…•… p••aedixisse 〈◊〉〈◊〉 •…•…aelem in Nabuthi suburbano lambendum •…•… N••buthi opera ipsius lapida••i à populo. 〈◊〉〈◊〉 •…•… ve••eatur con••rarium dicere, q••òd periturus sit rex abhinc die 〈◊〉〈◊〉, &c.
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  Dent. 13. 1▪
• In what cases and pe••sons pronenesse to b••lieve parti∣cular truths is •…•…, in what or in whom suspi••i∣ous.
• 〈◊〉〈◊〉 2. 23.
• •…•… 14.
• •…•… 6. 1••.
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  J••hn 2. 24▪ 〈◊〉〈◊〉.
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• •• Is••••ah 〈◊〉〈◊〉. 20.
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