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.

CHAP. III.

Of general incitements to search the truth of Scriptures or Christian belief.

1 WE may hence clearly see how inexcusable, even in the judgement of flesh and blood, all men are, that either by hearing or reading have any accesse unto the Gospel, and do not use the best endeavours of their natural wit (if God as yet have touched their hearts with no better grace) to search out the truth thereof. For seeing in the Scriptures are pro∣posed to every mans choice everlasting life, or everlasting death: what ex∣tream madness is it for men to enter into any course of life, or to undertake any matter of moment, which may exact their chief imployments, before they have diligently looked to the main chance? before they have tried the utmost of their wits, and others best advise, to know the tenour of their own estate? We see daily what great pains men of no small account do take in the studie of Alchymie, spending their spirits, and most of their substance in trying conclusions, and searching out the truth of those things, for which they have but weak grounds of Philosophie or reason; onely the conceit of the good they aim at, (which is rather possible then probable for them to at∣tain) inforceth a kinde of hope, and encourageth them to go forward.

2 To speak nothing of the good the Scripture promiseth, the very con∣ceit of eternal death (me thinks) should move, either the Chymicks, (which spend much gold only upon hope of getting more) or any other man what∣soever, to spend all the treasure, whatsoever either this their Art, or all o∣ther could yeeld, to secure themselves from such horrible torments, as the Scriptures threaten to their Contemners or negligent Hearers. And why should not all men then in reason bestow most time and pains, in searching the truth of those things, which concern their souls estate? whose securitie in all reason they should purchase with the highest hopes, and utmost aim of all other travails in this life. Here then (as I said) the full height of mans Ini∣quity, and his inexcusable Madness, is most plainly discovered; that having these two motives, which in natural reason do sway all Humane Actions, of∣fering themselves to encourage him in searching the Scriptures: yet notwith∣standing

most men bestow less labor in them, then in other ordinary Studies. First, if we compare the good they set before us, as a recompence and reward of our travails, it is beyond all comparison greater then the scope of any o∣ther Trade or Science. For here is a double Infinity of solid Good: First, they promise Joy two wayes Infinite, both in Degree and Continuance. Se∣condly, they threaten unto their Contemners & despisers death & torments doubly infinite, both in Degree and Continuance. Now if the probabilities of the truth of Scriptures were far less, than is usually found in other studies, or Humane hopes; yet could this in Humane reason be no reason why we should labour less in them, than in other affairs; seeing the incomparable excess of the good they promise, doth abundantly recompence this. But if the Proba∣bility of the truth of Scripture, be in natural reason equal to the probabilities which men usually take for their grounds in many greatest attempts; then certainly not to bestow as great pains and travail, in trying the truth of their promises, as in any other Human attempts, or affairs, doth argue infinite Mad∣ness. Ask we the Chymick, what reason he hath to toil so much in the study of Paracelsus, or other intricate Writers of his Faculty; (the like we may say of any Physitians:) their answer (as you may reade in their writings) is this: Many Philosophers in former ages have laboured much in this study, and have set down good rules of their experiments; who (as is probable) would never have taken such pains upon no ground. And verily this tradition, or the authority they give to their Writers, is their chief motive. For I think few of their Ancient Authors have bequeathed to their successors any Gold made by this Art, thereby to encourage them. If then tradition, consent of time or ap∣probation of Authors, or relation of experiments, be an especial induce∣ment for men to adventure their charge, pains, and travel in this Faculty, as in all other affairs: without all controversie the Scriptures in all these motives have an especial Prerogative above all other faculties or sciences, al∣beit humane reason were admitted judge. For the Authority of Gods Church is far more general, then the consent of any Writers in any one faculty what∣soever. The consent of time likewise is greater. For no Age since Christs time in these civil parts of the World, but by the report of other Writers, as well as Christians, hath yeelded obedience unto Scriptures as the Word of God. Men of most excellent spirits and learning in every Age, have addicted their studies unto this truth. About the time of our Saviours coming, Curi∣ous Arts, and other civil disciplines did most flourish. The Grecians sought after Wisdom and secular Philosophy with the like; the Romans after Poli∣cy, State knowledge, and discipline of war; all the World almost, (above o∣thers, those places wherein Christianity was first planted) was then set upon Curious Arts: yet we see how the study and search of Scriptures in short time did prove, as Aarons Rod amongst the Magitians Serpents. It hath devoured all, and brought them to acknowledge Allegiance unto it; using the help of best secular Arts, as it were Nutriment for the growth of Christianity, and expelling the rest as Excrements out of the Church. Nor can the Atheist name any Age, wherein the Heathen had an Oliver to oppugn our profession, but we had a Rowland to defend it. If they had a Porphyrie or Celsus to oppose Philosophy against it, we had an Origen (a * 1.1 Man by their own, confes∣sion, of the most rare wit and hope for Philosophy then living,) to forsake Philosophy and follow Christianity. It was not despair which made him, and many other excellent Scholars, Christians: but the sure hope which they found in this profession, made them contemn all other hopes, and cleave to it with their hearts and souls; albeit their souls should, for so doing be violently

separated from their bodies. This trial, I am perswaded, few of their great∣est Philosophers would have endured; but they had the Potentates of the World, as readie to applaud them, as to disgrace the Christians; and yet the Christians multiplyed as the Israelites did by oppression in Egypt. How resolute they were, if we may not be believed bearing witness of our own profession, let * 1.2 Pliny testifie, in whose judgement, Constancie and Resolu∣tion was the onely crime in our Profession deserving punishment. And for this cause, he took want of resolution, in such as had been accused before him under the name of Christians, as a sufficient Argument that they were not Christians in deed or heart; For, such, as he had been enformed, could not be inforced to any such idolatrous practise, as he perswaded these men unto.

3 Lastly, the experiments which are related by Authors of this profession, men (in any reasonable mans judgement) as much to be Believed herein, as any other Writers in theirs; are far more notable and apt to produce belief, and hope of attaining the truth in this profession, than any others can have in theirs. The experiments of others were but ordinary and natural; these are extraordinary and supernatural. If the Atheist should impudently deny the truth of their report: we may convince him with S. Augustines acute Dilemma. If the Miracles related by our Writers be true, they give evident experiment of the truth of Scripture: if there were no such particular miracles, but all feigned; then this was a miracle above all miracles, that Christian Religion should prevail against all other Arts, Power, or Policy, without any extraordinary event or mira∣cle. It was not so easie a matter to cozen all the Roman Emperours, and their Deputies, with feigned Tales; the World, which hated Christians so much, was inquisitive enough to know the truth of their reports. I may con∣clude; Nisi veritas magna fuisset non praevaluisset. It was miraculous doubt∣less, that it should so enrease without arms; without any promise of carnal pleasure, or security: but even against their natural inclination that did pro∣fess it, and all the Worlds opposition against it. It had enemies both private and publick, domestick and forraign, even the flesh and sense of those which followed it fought against it.

4 Mahomet since that time hath found a multitude of followers; but all either enforced to follow him by threats of shame, disgrace, and tortures in this life; or else allured thereto by fair promises of carnal pleasures to be perpetual without interruption in the life to come. He hath set his followers such a course, as they might be sure both of wind and tide. And if the Ha∣ven whereat they arrive were as safe as their course is easie, they were of all men the most happy. But Christianity from its first beginning, was to row against the stream of flesh and blood, and to bear out sail against all the blasts that the Devil, World, or Flesh could oppose against it. In a word, the increase of Mahumetism hath followed the barbarous Turkish monarchies advancement, as moisture in bodies doth the increasing fulness of the Moon. And it had been an extraordinary Miracle, if a barbarous multitude (never acquainted with any civil pleasures,) should not have composed their mindes unto their Empe∣rours, in following a Religion, framed, as it were, to court the senses, and wooe the flesh. But Christianitie then flourished most, when the scorching heat of persecution was at the height: When the countenance of Emperours, as terrible to their foes (for their Heroical valour) as plausible to their friends (for their lovely carriage) were most fiercely set against it. What Princes ei∣ther more terrible to their enemies, or more amiable to their friends, than Trajan, Dioclesian, or others of the Christians persecutors were? What man

living is there of civil education, that would not have lothed Mahomet, and the whole succession of the Ottoman Familie, in respect of these Roman Princes? And yet a great part of their native Subjects, men, as otherwise ex∣cellently qualified, so of a quiet and peaceable disposition, yet readie alwaies to venture their lives for these Heathen Princes, in most dangerous service against the enemies of the Roman Empire, but most readie to follow the Crucisied Christ through fire and sword, against their Emperors command (dearer to them than this mortal life) and all the Worlds threats, or allure∣ments. It were sottish to think, that such men had not perfect notice of some Higher Powers Commandment to the contrarie, (whom they thought it safer to obey) when they contradicted the commandments, or fair allure∣ments of these supream Earthly Powers. And it were as silly a perswasion to think, that, if the great Turk would change his religion for any other, that might yeeld like hopes of carnal pleasure after this life, any great number of his Subjects would lose their dignities for refusing subscription.

5 The brief of what hath been, or may be said concerning the grounds or motives of our Assent unto Objects supernatural, may be comprised in these four Propositions following; of which the first two are Axiomes evident in nature, and received by all. The two latter undoubted Axiomes amongst true Believers, but suppositions onely to meer natural men, or Novices in Christianity.

6 The first, The Stile or Title of these Sacred Books pretending divine Autho∣rity, binde all men to make trial of their truth, commended to us by our Ance∣stors, confirmed to them by the Blood of Martyrs their Predecessors, to use the means which they prescribed for this trial; that is, Abstinence from things for∣bidden, and Alacrity in doing things commanded by them.

7 The second, Ordinary Apprehension, or natural Belief of matters contained in Scriptures, or the Christian Creed, are of more force to cause men to undertake any good, or abstain from any evil, than the most firm Belief of any ordinary mat∣ters, or any points of meer Natural consequence.

8 The third, Objects and grounds of Christian Belief have in them greater stability of truth, and are in themselves more apt to found most strong and firm Belief, then any other things whatsoever meerly credible.

9 For, as the most noble Essences, and first Principles of every Art, are most intelligible: so are divine Truths of all other most Credible. Not that they are more easie to be Assented to of any, at their first proposal, But that they have a greater measure of credibilitie in them: and as their credibilitie and truth is inexhaustible, so Belief of them once planted, can never grow to such fulnesse of certaintie, as not to receive daily increase, if we applie our mindes diligently unto them: so that true Christian Belief admits no stint of growth in this life, but still comes nearer and nearer to that evidence of Knowledge, which shall swallow it up in the life to come. For the conceit of impossibilities or repugnances in nature, objected by the obdurate Atheists to make the Principles of Christian religion seem incredible (that they might like old Truants have the companie of Novices in Christianitie to loiter, or mis-spend good hours with them:) we shall by Gods assistance dispel them, and all other Clouds of like Errours, in unfolding the truth of those Articles, which they most concern.

10 The fourth, The means of apprehending the truth of Scriptures, and ex∣periments confirming their divine Authority, are, both for variety of kindes, and number of Individual, in every kinde, far more and more certain, than the means of apprehending the grounds of any other Belief, or the experiments of any other teachers Authority.

11 Some Particulars of every kinde, with the General Heads or Common places whence like Observations may be drawn, we are now to present, so far as they concern the confirmation of the truth of Scriptures in general. For the experiments, which confirm the truth of such particular places of Scrip∣ture, as teach the Articles of our Creed expresly, will come more fitly into the unfolding of the Articles themselves.

Notes

• * 1.1

  〈1 paragraph〉〈1 paragraph〉
• * 1.2

  Epist. lib. 10. ep. 100. ad Tra∣jan. aliter Ep. 97. In iis, qui ad me tanquam Christiani de∣ferebantur, hunc sum se∣quutus modum. Interrogavi ip∣sos, an essent Christiani, confitentes ite∣rum, ac tertio interrogavi, supplicium mi∣natus, perseve∣rantes duci jus∣si. Ne{que} enim du∣bitabam quale∣cun{que} esset quod faterentur per∣vicaciam certè, et inflexibilem obstinationem debere puni∣ri.—Propositus est libellus sine autore multo∣rum nomina continens, qui negant se esse Christianos, aut fuisse. Quū praeeunte me deos appella∣rent, & ima∣ginituae, quam propter hoc jus∣seram cum si∣mulachris nu∣minum adfer∣ri, thure, ac vino supplica∣rent, praeterea maledicerent Christo; quo∣rum nihil co∣gi posse di∣cuntur, qui sunt revera Christiani, dimittendos putavi.