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. XII.

The reasons of our mistrusting of Antiquities.

1 IT is the common practise of men to measure matters of Ancient times, by observation of the times and place wherein they live: as commonly we passe our censure on other mens actions and intentions, according to our own resolutions and secret purposes in like cases. And, besides this general occasion of mistaking other mens actions, and events of other times, every particular sort of men seek to assign causes of things sutable unto their proper Faculties. The Natural Philosopher striveth to reduce all effects to Matter and Form, or some sensible qualitie; the Mathematician, to abstract Forms or Fi∣gures, or insensible influences; the Politician thinks no alteration in publick States, or private mens affairs, fals out, but from some Politick cause or Pur∣pose of man: and whilest in the Annals of Antiquities he reads of sundry events, surpassing the reach or skill of mans invention, or contrary to the or∣dinarie course of nature, he attributes all unto the Simplicity or credulitie of their Ancestors. Albeit, if we should search the true cause of their creduli∣tie in yielding assent unto such strange reports, it will easily confute the error of posterity: for this credulity in such particulars, could not have been so great in their Ancestors, unlesse their mindes had been first inclined to the ge∣neral, from the tradition of their Predecessors. But why their forefathers should either have invented such strange reports, or be so inclinable to be∣lieve them: if we search into the depth or first spring of this perswasion, we cannot imagine any other cause, but the real and sensible Experience of such strange events as they reported to posterity. This did enforce Belief upon the first Progenitors of any Nation: and from the fulnesse of this perswasion, or actual Belief in them, was bred this credulitie or aptnesse in posterity, to be∣lieve the like, which yet in successe of time did by little and little wear out. It is great simplicity and uncharitable credulitie in us, to think, that either the most Ancient, or middle Ages of the world, were generally so simple, cre∣dulous, or apt to believe every thing, as some would make them. It had been as hard a matter to have perswaded men of those times, that there were no Gods, no divine power or providence: as it would be to perswade the mo∣dern Athiests, that there is an Almighty power, which created all things; go∣verneth and disposeth of all things to his glory. The most politick Athe••st now alive, is as Credulous in his kinde, as the simplest creature in the old world was: and will yield his assent unto the Epicures or other Brutish Philosophers conclu∣sions, upon as light reasons, as they did their Belief unto any Fable concern∣ing the power or providence of the Gods: the reason of both their credulities in two contrary kindes, is the same. The often manifestation of an extraor∣dinary power in Battels, or presence in Oracles, and sensible documents of revenge from heaven, made the one prone to entertain any report of the Gods, though never so strange: and the want of like sensible signs or documents of the same power in our dayes (whilest all mens minds are still set upon poli∣tick means and practises for their own good) doth make the other so credu∣lous and apt to assent to any Politik Discourse, and so averse from Belief of the Prophets or sacred Writers, which reduce all effects to the First Cause. But this we cannot do so immediately as the Ancient did: because God useth his Wisdom more in the managing of this Politick world, then he did in times of old; and men naturally are lesse apprehensive of His Wisdom, then of His Pow∣er;

so that his present wayes are not so obvious at the first sight unto sense as some∣times they were, though more conspicuous to sanctified reason now at this day then before, and the manner of his proceeding more apt to confirm true Belief in such as follow his 〈◊〉〈◊〉, then ever it was. For the same reason were the Ancient Israelites more prone to Idolatry, then their successours were, after the erection of the second Temple; or either of them were at any time to serve their GOD. For the sensible signs and bewitching inticements of some ex∣traordinary powers, mistaken for Divine, were then most common; and Gods Wonders and miracles grew more rare, because they swarved from his commandments. What Jew was there, almost, in the time of the Maccabees, but would have given his body for an Holcaust, rather then sacrifice to any of the Heathen Gods? The undoubted experience of long Wo and misery for their former Idolatry, made them so averse from this sin. And the certain signs of the Messiahs approach, did support them from falling into Atheism. Such violence as these later willingly suffered at the hands of Heathen Prin∣ces, rather then they would consent unto Idolatry, their Forefathers in the wil∣dernesse were as ready to offer unto Aaron, for not furthering them in their idolatrous imaginations. So we read Exod. 32. when God had but for a while withdrawn his extraordinary presence from them, and Moses his instrument in working miracles, had been but a short time out of their sight: they com∣plain he ta••ied long, and gather themselves together against Aaron, and say un∣to 〈◊〉〈◊〉; Up, and make us Gods to go before us: for of this Moses, the man that brought us out of the land of Egypt, we know not what is become of him. There was no danger l••st they should turn Athiests, this was a sin unknown in that age. And this people had experience enough of extraordinary powers in Egypt, which they took for Gods. So far are they from thinking there was no God that guides the world, that they thought there were Many: and if one did withdraw his presence, another might serve to conduct them: one they must have, otherwise all help of man was in vain. As Jannes and Jambres had with∣stood Moses Miracles with their Magick; so had the devils, their masters, sought to work wonders about the Egyptian idols, which did stupisie the people. For albeit Their Wonders were not so great, as Gods: yet were they more delightful to their outward sense; for their service for the most part, was sport and play. They were never dainty to shew their jugling tricks, for their own advantage; alwayes pliable to the humours and lusts of men: whereas the Omnipotent Majesty of God would have all to frame their lives and actions according to his written Laws, which might not be altered or mis∣interpreted, at the pleasure of men; nor would he vouchsafe to work his miracles in all ages, or unto such as were unworthy spectators of them. Thus had Satan his Oracles and sacrifices oft times better frequented, then God had his; As in these times, such Preachers as will accommodate themselves unto the peoples Humors, are most frequented; but such as hold this sin as Sacriledge and dishonour to their God, are despised and set at nought. And though we may not mitigate Aarons fault, nor diminish these Israelites transgression (as their foo∣•…•… pos•…•…v doth) by transferring the blame of this idolatrous fact upon the M•…•…which followed the Host of Israel out of Egypt: yet it is more then pro∣bable from the circumstance of the Text (besides the tradition of the anci∣ent Hebrews,) that there was some magical or demoniacal skill practised in the 〈◊〉〈◊〉 moultin▪ of this Egyptian god, whence this peoples superstition towards it was mer••ased. The Heathen Princes of those times were no Babies; as * 1.1 wa••y (we may presume) upon what occasion to forgo their children, as mi∣sers are to part with money: and yet these were wrested from them, and

their bloud shed by their own hands, to pacifie the rage of powers, then ma∣nifestly known for supernatural. But when both Gods Wonders grew rare, and the devils tricks waxed scant, either by restraint from above, or of their own free choice, as if by their long continuance they had grown out of re∣quest: they see it more boot to draw the Politick world unto Atheism, which never did florish until the rising of the Roman Monarchie. Unto this main in∣convenience of the late Romans, and other worldly wise mens distrust of wonders past, this second mischief did accrew, That sundry Writers of those times, did hold it a part of their Profession, to fill their Books with such stuff, as they found in Ancient stories; as if their Histories or Poems had not been Current, without as many parts or heads of invention, as others had in former Ages. And this experience of counterfeit wonders, meeting with the want of experience of any true wonders of that time, did concur as Form and Privation for the producing of Insidelity in mens minds already disposed to this evil by secular Policie. And these were enough to carry our minds below the lowest degree of any credulitie, or suspition of truth, in like reports: unlesse the Scri∣pture did forewarn us of this guile and policy of Satan, which we may the better prevent, if we diligently observe; First, the difference of times and places: Secondly, how strange Fables and lying wonders receive Being from notable and admirable decayed Truths, as Baser Creatures, do life, from the dissolution of more Noble Bodies.

Notes

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