The third booke of commentaries vpon the Apostles Creede contayning the blasphemous positions of Iesuites and other later Romanists, concerning the authoritie of their Church: manifestly prouing that whosoeuer yeelds such absolute beleefe vnto it as these men exact, doth beleeue it better then Gods word, his Sonne, his prophets, Euangelists, or Apostles, or rather truly beeleeues no part of their writings or any article in this Creede. Continued by Thomas Iackson B. of Diuinitie and fellow of Corpus Christi College in Oxford.

CHAP. IX.

That the Church representatiue amongst the Iewes was for the most part, the most corrupt Iudge of matters belonging to God: and the reasons why it was so.

1 BVt was the neglect of Moses law, or this peo∣ples inward corruption, abounding for want of restraint by it, the sole cause of their dulnesse in perceiuing, or of their error in peruerting the things of Gods spirite: This ouerflow of wickednesse serued as a tide to carry them: but the continuall blasts of such vaine doctrine, Templum Domini, Templum Domini, the Church, the Church, was like a boisterous wind to driue them headlong into those sands, wherein they al∣wayes made shipwracke of faith and conscience. The true Pro∣phets neuer had greater opposites then the Priests, and such as the Papists would haue to be the onely pillars, yea the onely mate∣riall parts of the Church representatiue. Notwithstanding, whom the Fathers had traduced for impostors or Sectaries, and oftimes murdered as blasphemers of the Deity, or turbulent members of the state;* 1.1 the Children reuerenced as men of God, and messen∣gers of peace vnto the Church and common weale. What was the reason of this diuersity in their iudgement? or doth it argue more stedfast beliefe in posterity? No, but more experience of the euents, foretolde oftimes, not fulfilled vntill the Priests, and other opposites, either coaeuals or ancients to the Prophets, were couered with confusion. The childrens motiues, to belieue par∣ticulars oppugned by their parents, were greater; and the im∣pediments to withdraw their assent from them, lesse: That the children should thus brooke what their fathers most disliked in the Prophets, is no more then wee may obserue, in other Wri∣ters. Few much reuerenecd in any faculty by posterity, but had eager detractors in their flourishing dayes, vicinity alwayes bree∣ding enuy. And euen of such, as did not aemulate them for their skill, nor would haue beene moued with enuy at their fame or glory, they were not esteemed as they deserued, being defrauded

of due praise by such of the same profession, as better pleased the predominant humor; alwayes next in election to the lauish Magnificates of present times; but vsually reiected by posterity, when that particular humour, (euermore shorter liuth than the humorous) beganne to change. Thus in euery faculty, haue those authors which most applied themselues to solidity of truth, neglecting new-fangle trickes or flashes of extemporary wit, en¦dured in greatest request, and best credit throughout all ages: as meates strongest and most nourishing, not most delicate, are fit∣test for continuall diet.* 1.2 What the Latine Poet said of his Poems, euery Prophet might haue more truely applyed vnto his wri∣tinges.

Mox, tibi si quis adhuc pretendat nubila, liuor Occidet, & meriti post me referentur honores.

Though cloudes of enuy now may seeme, thy splendent rayes to choake; These with my ashes shall dissolue, and vanish as their smoake. VVhat whilest I breath sharpe censures blast, when my leafe fals, shall spring, Thy fame must flourish, as I fade; graue honour forth shall bring.

It was a Methode most compendious, for attaining such eterni∣ty of fame, as the continuall succession of mortality can affoorde vs, which is giuen by* 1.3 another Poet, but in prose; Dum viuas virtutem colas, inuenias famam in Sepulchro; Hee that hunts after vertue in his whole course of life, shall bee sure to meete with fame after death; but hardly sooner, least of all could these Pro∣phets bee much honoured in their owne Country, whilest men of their owne profession,* 1.4 carnally minded, possessed the chiefe seates of dignity, sometimes the best stay and pillars of faith in Gods Church, most capable of that infallibility, which their proud successors did more boast of. Yet were, euen these se∣ducers alwayes willing to celebrate the memory of ancient pro∣phets, because the authority giuen to their sayings, or reuerence shewed vnto their memory by the present people, ouer whome

they ruled, did no way preiudice their owne dignity or estimati∣on which rather increased by thus consorting with the multitude in their laudatoes of holy men deceased. Thus from one and the same inordinate desire of honour and praise from men, did con∣trary effects vsually spring in these masters of Israel. The dead they reuerenced, because they saw that acceptable vnto most, & likely to make way for their owne prayse amongst the people: but feare lest the liuing Prophets should bee their coriuals in suites of glory, whereunto their soules were wholly espoused, did still exasperate and wher the malice of impatient mindes, conscious of their own infirmities, against their doctrine, which could not be embraced, but their estimation must be impaired, their affections crossed, & their politique proiects dashed. The higher in dignity the Priests and Rulers were, the more it vexed them, such poore men, as the true Prophets, for the most part, were, should take vpon them to direct the people. Their obiections against those men of God, their scurrilous taunts, and bitter scoffes, their odious 〈◊〉〈◊〉 forged, to make way for bloudy persecutions, are most liuely represented by the like practizes of the Romish Clergy; continu∣ed almost as many yeares against the Albigeans, Hu••sites, and ge∣nerally against al whom they suspect to haue any familiarity with the spirit, whose testimony against them, is as authentique as e∣uident; onely ouerborne through Gods permission in the worlds sight, by preiudice of priuatenesse. Thus, when poore Michatah would not say, as the King would haue him, the politique State-Prophet Zidkiah; sonne of Chenaanah, gaue him a blow on the cheeke, to beate an answere out to this demand; When went the Spirit of the Lord from mee to thee? As many proud Prelates would in like case, reply vpon his poore brother, that should crosse his opinion, specially in a matter belonging, though but a farre off, vnto the State; Sirrha, I am your better, know your place, before whom, and in what matter you speake. Nor did Zidkiah onely, but 400. more (no otherwise discernable for false Prophets then by such triall as wee contend for) as if they would haue bound the Almighty to haue followed most voices in bestowing victory, perswade the King to goe vp against Ramath Gilead. But my for∣mer assertion is fully ratified by Michaiahs reply to the others de∣mand; When went the &c. Thou shalt see (saith hee) in that day,

when thou shalt goe from chamber to chamber to hide thee. No questi∣on, but such as were neuters before, after they see his prophesie fulfilled in Ahabs ouerthrow, did take Michaiah for a Prophet, as true as Zedkiah was false.

3 In like manner when Ieremy a poore Prophet and Priest of Anathoth had come vnto Ierusalem among the Prelates, and pro∣phesied the truth, but truth offensiue to the State,* 1.5 That all the euils which God had pronounced, should be brought vpon that City, and her townes: Pashu•• the sonne of Immer the Priest, which was ap∣pointed gouernour in the house of the Lord, intreats him worse then Zidkiah had done Michaiah. Hee could haue flouted him with as good applause of his complices, as the Inquisitors can a Protestant now: You that can read State fortunes a farre off, can you tell where you shall lodge your selfe this next night? if you cannot take him for a better Prophet that can. And by Pashurs Prophesie, hee was to take vp his lodging in his way home in the Stockes that were in the high gate of Ben••amin, neare vnto the house of the Lord. whose desolation hee had threatned. The like enter∣tainement hee found againe at the whole multitudes hands, but by the Priests and Prophets instigation;* 1.6 Now when Ieremiah had made an end of speaking all that the Lord had commanded him to speake vnto all the people, then the Priests and the Prophets, and all the people tooke him and said, Thou shalt die the death. Why hast thou prophesied in the name of the Lord, saying, This house shall bee like Shiloh, and this City shall bee desolate without an inhabitant? As if the Church of God could possibly erre, or the gates of hell preuaile against the splendor of it, would the Romish Clergie adde, should the Lord send a Prophet with such tidings vnto Rome. And did they not learne this interpretation of Christs promise vnto his Church, from the hypocriticall Iewes their predecessors, which made the like comment in Ieremiahs time, vpon Gods wordes as pregnant for the high-Priests succession as Saint Peters;* 1.7 Come aud let vs imagine some deuise against Ieremiah, for the Law shall not perish from the Priest, nor counsell from the wise, nor the word from the Pro∣phet, come, and let vs smite him with the tongue, and let vs not giue heed to any of his words. Away with the heretique. The mani∣festation of like affection in the Prelates towards Gods Prophets, did embolden Shemaiah the Nehelemite, to write from Babylon vn∣to

Zephaniah the high Priest and his associates to this effect.* 1.8 The Lord hath mad thee Priest, for Iehoiada the Priest, that yee should bee officers in the house of the Lord, for euery man that raueth and maketh himself a Prophet, to put him in prison, and in the stocks. Now therfore, why hast not thou reproued Ieremiah of Anathoth which prophesied vnto you. This captiuity is long: built houses to dwell in, and plant gardens, and eate the fruites of them.

4 But when Pashur found the Omen of that* 1.9 name which Iere∣miah gaue him, when hee and his mates proued indeed Magors Missabibs, a terror to themselues, and all about them, when they saw with their eyes all the miseries there expressed, then was Ie∣remiah held for a true Prophet, especially by such as outliued the captiuity, to see the truth of his prophesie for thier good as ex∣actly fulfilled, as this had heen for their harme, whilest according to his* 1.10 prediction, Shemaiah and his seed were rooted out from amongst Gods people happily replanted in their natiue soile. For from the reasons set downe before, posterity did alwayes better iudge of prophesies then the age wherein their Authors liued, at the least, the younger and meaner sort of that age which out-liued the euent, vsually better digested their doctrine, then the ancient or men of dignity that enuied them credite amongst the people, yet were not such as lesse maligned them, greater belieuers vniuersally, as was said before, but onely of some few particulars. For, if a new Prophet should haue risen amongst thē hee was almost as euill entreated by the present Clergy, or o∣thers, whose humors he contradicted. This is euident by the Scribes and Pharises, and the chiefe Rulers of the Iewish Church in our Sauiours time;* 1.11 They builded the tombs of the Prophets, & garnished the sepulchres of the righteous, and said (as they verily thought) If wee had been in the dayes of our fathers, we would not haue beene partakers with them in the bloud of the Prophets: yet made they the people of their owne time so mad, as to be partakers with thē in the bloud of that great Prophet, their long desired Messiah, the onely Sauiour of the world. Throughout the whole Story almost of the old Testament, the truth proposed may appeare, that the visible Church (if it be taken in such a sence as the Romanists take it) was the most corrupt Iudge either of the truth, or true mea∣ning of Gods word; that the people seduced by their goodly

shewes and glorious titles of Moses successors, were still brought into the combination of bloud, vntill they brought vpon them∣selues, their posterity, and the holy City,* 1.12 All the righteous bloud that was shed vpon the earth, from the bloud of Abel the righteous, vntil the bloud of their Messiah.

5 But though their cruelty and hypocrisie be so notoriously knowne,* 1.13 as it euen seemes to point out the like in the moderne Romanist: yet some honestly minded will perhaps demand, how the people of those ages wherein the Prophets liued, could pos∣sibly know the truth of their Prophesies, seeing for the most part they saw a maior part of men in Ecclesiastique authority, bent a∣gainst them. This happily may tempt vnsētled minds to thinke the Lord had determined his Prophets should haue Cassandraes fates, neuer to bee belieued till remedy were past. The peoples mist••king of their predictions, was in a sort fatall, yet not necessa∣ry, but vpon supposition of former neglect God sent them Pro∣phets for their good, but their wickednesse turned his blessings in∣to cursings, their hypocrisie and folly made them so blind, that they could not discerne the signes of the times, vntill wofull ex∣perience, the fooles onely Schoolemaster, began to teach it them, when their time for lore was ended.a 1.14 A prudent man (saith the wise-man,) seeth the plague, and hideth himselfe: but the foolish go on still, and are punished. But wherein doth that prudence consist, which might haue preuented this plague? surely in reading Gods law and continuall meditation thereon; for this giues wisdom to the simple. Men in this case should haue askedb 1.15 counsell of their own heart▪ for there is no man more faithfull vnto thee then it, for a mans mind is sometimes more accustomed to shew more then seauen Watch∣men that sit aboue in an high Tower. And aboue all this, pray to the most High, that he will direct thy way in truth. Had they thus done without partiality to their corrupt affections, or without all re∣spect of persons (in which Christian faith cannot bee had:) Moses law had beene a lanterne vnto their feet, for the discerning of true Prophets, and those discerned, had beene a light vnto latter a∣ges, for discerning the true Messias.

6 The euidence of this truth,* 1.16 not without cause so often in∣culcated, will better appeare, if wee consider ••ow most propheti∣call predictions of particular alterations, were but determinations

of Mosaicall generalities, out of which they grow as branches out of the stocke. As for example, The Lord told Moses before his death, and he gaue it to Israel for a song to be copied out by all, * 1.17 That when they went a whoring after the Gods of a strange land, for∣saking him he would forsake them, and hide his face from them. After Ie••oiadahs death, Zechariah his sonne seeing the Princes of Iudah leauing the house of the Lord to serue Groues and Idols, albeit hee were moued as the Text saith, by the spirit of God, yet one∣ly applies Moses generall prediction to the present times,* 1.18 Thus saith God, Why transgresse yee the commandement of the Lord? Surely yee shall not prosper, because yee haue forsakeu the Lord, he also will for∣sake you. Saint Paul himselfe vseth his own aduise, not the Lords authority in such points, as were not euidently contained in Mo∣ses law;* 1.19 Vnto the married command not I, but the Lord, Let not the wife depart from her husband, for so Moses had expresly comman∣ded. But to the Remnant, I speake, not the Lord, If any brother haue a wife that belieueth not, if shee be content to dwell with him, let him not forsake her. And againe, concerning Virgins, I haue no com∣mandement of the Lord, but I giue mine aduise as one that hath obtai∣ned mercy of the Lord to be faithfull; This was his iudgement, and as he thought warranted by the spirit of God; yet hee prescribes it not as a generall rule of faith to all, but rather leaues euery man to bee ruled by his conscience, and the analogie of Moses law. So likewise, though God vse an extraordinary reuelation to instruct Saint Peter in the free vse of meates forbidden by Moses; yet hee perswades him it by manifesting the true meaning of another clause of the same law; for what hee vttered vpon this* 1.20 instru∣ction and the experiment answerable thereto, was but a further specification of what Moses had said,a 1.21 I perceiue of a truth (saith S. Peter) that God is no accepter of persons, Moses had said,* 1.22 The Lord your God is God of Gods, and Lord of Lords, a great God, mighty and terrible, which accepteth no persons, nor taketh reward, who doth right vnto the fatherlesse and widdow, and loueth theb 1.23 stranger, giuing him sood and rayment.

7 These passages sufficiently enforme vs, that the extraordina∣ry spirit wherewith the Apostles themselues were aboue the mea∣sure of Gods former messengers inspired oftimes, onely made the stems, whether of the tree of life, or of knowledge planted by Moses to blow and flourish in them by little and little after the manner of naturall growth, it did not alwayes bring forth new ones in an instant, as the earth did at the first creation. Much more vsually did prophesies during the standing of the first tem∣ple, spring out of Mosaicall predictions. If wee compare his writings with latter prophesies, not long before the Babylonish captiuity, though hee had departed this life before their fathers entred into the land of promise, yet hee speakes vnto this last generation as an intelligencer from a farre Country, that great preparation was made against them, but who should bee the ex∣ecutioners or managers of mischiefe intended; hee leaues that to such Prophets as the Lord should raise them vp for the present. Ieremy and Ezechiel vpon his admonition, following his direction, are sent by God, as it were, to scowre the coast, to discrie when the Nauy comes, for what Coast it is bound, and how neare at hand. Here had the people faithfully examined their hearts by Moses law, whether not guilty of such sinnes as deserued the plagues threatned by him, they had quickly assented vnto Moses wri∣tings, and the Prophets words. For as consciousnesse of their sinnes in generall, might cause them feare some plague or o∣ther, indefinitely threatned by their Lawgiuer, whose writings they best belieued: so might the diligent obseruation of their particular transgressions, and their progresse in them, haue taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet. For God in his vsuall course of iustice, so suites his punishments to the most accustomary habits or predominant sinnes, as vnto men religi∣ously obseruant of times and seasons, the growth and processe of the one will giue a certaine crisis of the other. Besides euery age hath peculiar signes subordinate to the generall predictions of good or euill foretold by Gods messengers, whereby the faithfull learne to know the day of their visitation, and as Salomon saith, to hide themselues (in latibulo altissimi) from the plague;) if not by their hearty repentance, godly prayers, and religious endeauors

to preuent it. And because wee in this age, are not so well ac∣quainted with the particular signes of former times, wherein true Prophets liued, it is hard for any liuing now, though easie to all the faithfull then, to giue any certaine or particular rule how the truth of their prophesies might haue beene, at least probably knowne, before the euent did finally and absolutely approue them. Would to God wee could discerne the signes of times present; and the Lord of his infinit mercy giue vs grace to know the day of our visitation. But of this argument elsewhere by Gods assistance. It shall suffice in the next place to shew that our Sa∣uiours doctrine was by the same meanes to be discerued.

Notes

• * 1.1

  Posterities good affecti∣on to the Pro∣phets their fathers had killed, oftimes an argument ••ather of hy∣pocrisie then sinceritie.
• * 1.2

  Statius in sine 12. Thebaid.
• * 1.3

  Petrarch.
• * 1.4

  Why the priests or spi∣rituall rulers hated the li∣uing Prophets whilest they loued the me∣mory of the deceased.
• * 1.5

  Ier. 29. v. 15.
• * 1.6

  Ier. 26. v. 8. 9
• * 1.7

  Ier. 18. v. 18.
• * 1.8

  Ier. 29. v. 26.
• * 1.9

  Ier. 20. v. 3. 4
• * 1.10

  Ier. 29. v. 31. 32.
• * 1.11

  Math. 23. v. 29. 30
• * 1.12

  Math. 23. v. 35
• * 1.13

  What meanes the people had to discerne true Prophets from false.
• a 1.14

  Prou. 22. v. 3.
• b 1.15

  Eccles. 37. ver. 13. 14. 15.
• * 1.16

  Of later Pro∣phets subor∣dinate vnto Moses.
• * 1.17

  Deut. 31. v. 16
• * 1.18

  2. Chr. 24. v. 20
• * 1.19

  1. Cor. 7. v. 10
• * 1.20

  Vide lib. 1. Part. 2. Sec. 4. cap. 1. para 1. & lib. 2. Sec. 1. cap. 7. Para. 9.
• a 1.21

  Act. 10. v. 34.
• * 1.22

  Deut. 10. v. 17▪ 18.
• b 1.23

  It was a pe∣culiar operati∣on of Gods spirit (the principall end of this Reuelation) to instruct Saint Peter that Gods graces were to bee communicated henceforth to the Gentiles. And this was but a branch of that Precept of louing strangers, so often ingemi∣nated by their Law-giuer. Had the Iewes sincerely practised this duty towards Aliens, the commu∣nication of Gods graces vnto the Gentiles could not haue seemed so strange vnto them.