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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46995	An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...; Works. Selections. 1654	Jackson, Thomas, 1579-1640.; Oley, Barnabas, 1602-1686.	1654 (1654)	Wing J89; ESTC R33614	442,514	358

to outstrip and excell The Pharisees were Fasters Prayers Sabbath-keepers abhorred Idols Tythed strickly and I think reverenced the Sanctuary farre I am sure farre excelled the Ethnick Heroes yet except the Righteousnesse of us Christians exced theirs our Portion shall be with those Hypocrites Ar. Epict. l. 1. c. 14. Shut doors draw Curtains as theirs was with others And that we may the better know what we have to excell take notice that some Heathens were Excellent did their work cum Intuitu with an Eye to God though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Immortalitie of the Soul y are not alone And they that sometimes doubted of both reason'd well I 'le reckon that the Soul is Immortal God is within said Tully That 's the surest way If it be so I shall meet the Mortalist and tell him he was deceiv'd if it be not he shall never tell me so Either there is A God or Democritus's Atomes said Marcus Aur. Antoninus If there be a God his Providence will take care of me and the rest of the world I will depend upon him If nothing but Chance who would care for such a World where all things fall out at Adventure Clem. Alex. Strom. l. 4. wonders at Epicharmus's expression With the pure Soul it shall go well after death See Voss Hist Pelag. l. 3. part 3. And as to the particular End many of their Actions were Right S. Aug. T. 3. de Spir. Lit. c. 27. says There were some Facts of the heathen Quae secundum justiuae regulam non solùm vituperare non possumus verùm etiam meritò recteque laudamus S. Jerom in Ep. ad Gal. Cap. 1. says more that some were done vel sapienter vel Sanctè As to Honour Parents give Alms do as they would be done to Non tamen haec tribuens dederim quoque caetera I must take heed lest while I do these vertues Civil right I sacrilegiously wrong the Grace of God I therefore yet protesting my Lothnesse to judge those that are without especially in any thing that looks like goodnesse thus tax these gentile Vertues 1. They were sick of divers Privative Defects The Spring was foul not washt with the water that issu'd out of Christs side not purifi'd by Faith which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his * Clem. Alex. Strom. L. 2. Judgment who is held one of the Gentiles Best friends Faith animated and acting by Love L. 4. Cont. Jul. Some of their Love was but a kind of Dilectio Babylonica as S. Austin says That which made the Decij mori pro patria was not Charitie inspired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sucks from the Brests and sweetnesse of their native soil Some of their Vertues were Hybridae Spurious Mungrels begot by Vices S. Austin says Covetize made some prudent temperate valiant industrious Per mare pauperiem yea in some things just Some but Apes of True Vertue like the Circumcision us'd by Nations not in Covenant Some were monstrous made up of Contradictions to their own Rules Diogenes was content with a litle yet held Sacriledge lawfull and Mans-flesh Mans-meat Like Rowers they look● o●e way and went another 2. Mostly they fell short of the End the great universall right End Gods Glory Those few that aim'd at any mark above the Moon did but feel after the most Conspicuous Being whose Invisibilities are manifest As many of their Eys were Dimme so few were single or of right Intention Yet by the Bye some thought of Schooling the Eye or making a Covenant with it Pericles rebuk't Sophocles for an Eyfull of Adulterie Val. Max. L. 4. c. 3. when he Gaz'd upon strange Beauty Oculos etiam castos habere decet 3. As they were fally in their Principle and End so were they in their Rule They did Things of the Law not Legally Good not well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas they were a Law to themselves Non taliter omni Genti they had not the knowledge of Gods Law The Consequence is plain Their Rona were not Beatifica Their labours do not follow them so that these men shall be blessed in their doings I know 't is said usually They were but Splendida peccata I shall not say They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I think otherwise nor shall I Contradict it because use has given authority to say so This I shall say though That we Christians have both infinite Obligation and incouragement to maintain to be chearfull and ready to every good work to abound in the work of the Lord knowing that our Labour is not in vain in the Lord That not a Cup of Cold water Sans Cost of Fire only warm'd with Charity not a thought or wish that springs out of a pure heart shall loose it's reward Knowing the Miraculous Nature of Faith that like a Spiritual Elixer it transforms the Lowest Act of Drudgerie that the poor Moor of the Kitchin can do in fear of God and Obedience to Man See Herberts Poems The Elixer into an Acceptable remunerable divine Sacrifice Now for a Close to this long Note I will but name 2. or 3. of our Christian Worthies which will not Commend us of this present Age but will shine all these Twinkling Starres of Ethnick Glories into night and shame and shrink them into nothing For number they be none in comparison of our Christian Kalender every day in the year Except the Kalends of Januarie having I think more Martyrs then the stories of all Ages have Noted Philosophers Against the three Youths instanc't pag. 3135. I put in the Scale 1. Epagathus that young noble Advocate of Christians and Martyr 2. Origen who within the years of Childhood was Martyrd in Voto and when his Mother kept him naked to keep him alive incouraged his Father by pen Euseb l. 5. c. 1. c. 10. l. 6. c. 2. to suffer At 18. year old was Catechist at Alexandria And as all the world knows cut off his right foot for the Kingdome of Heaven 3. Ponticus a Youth of fifteen bitterly tormented I could cast in Attalus with his Iron Chair Maturus and Sanctus men of their own Names tortured and beheaded And women too Potamiaena Blandina Biblis and St. Basils 40. Martyrs in a severe frost put into a pond and then burnt Holy Barlaam outvies the Torchbearer in Kind Val. Max. l. 3. c. 3. says he held a Censer and that a Cole burnt his flesh till it smelt St. Basil in his Homilie of him says that St. Barlaam let the Incense by violence put in burn and drop through his hand and would not shake it off lest he might seem to do it to the Idol Against Polemo's set St. Austins Conversion and the 3000. at one Sermon of a poor Fishermans Against Xenocrates's Chastitie set Joseph's and Ephraem Syrus's who being tempted by a Woman untempted her thus Carry me said he into such a place naming the open Market-stead in the

rightly believe in him specially against such as duly administer his holy Sacraments may with its improvement be concludently inferred by the Tenents and daily Practises of that Church both which are as punctually and as fully contradictory to the Doctrine of the Author of this Epistle Chap. 9. and 10. and to many other principal Maxims of Christian Religion as any Doctrine Tenent or Practise can be one to another For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continually to make the Comers thereunto perfect For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of Sins But in those sacrifices there is a remembrance again made of sinnes every year For it is not possible that the bloud of Bulls and Goates should take away sins c. Heb. 10. 1 2 3 4. By the which we are sanctified through the offering of the body of Jesus Christ ONCE FOR ALL. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sinnes But this man or rather this Priest after he had offered ONE SACRIFICE for sinnes for ever sat do●n on the right hand of God from henceforth expecting till his enemies be made his footstool For by one offering he hath perfected for ever them that are sanctified Whereof the holy Ghost also is a witness to us for after that he had said before this is the Covenant that will make with them after those dayes saith the Lord I will put my Laws into their hearts and in their minds will I write them and their sinnes and iniquities will I remember no more Now where Remission of these is there is no more offering for Sin ver 10. to 18. 4. The force of our Apostles Inference and the very Pith of his Discourse throughout these Passages presented to the Readers View doth more punctually refute the Doctrine of the Romish Masse then it did the Contradicting Jews or other Blasphemers of Christs Name and Office either before or since this Divine Epistle was written The Pith and Marrow of all his Arguments consists in This That even the best of Legal Sacrifices or services were they bloudy or unbloudy were altogether Unsufficient to Purifie the Conscience could never take away sin Because They were to be Reiterated the best and most solemn of them every Year and many of them every Day others as oft as Casual Occasions did require Now if this Argument be Concludent as no Christian can denie it to be against the Jews which pleaded for the Sufficiencie of Legal Sacrifices it will conclude a fortiori or with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 9. 14. against the absolute Perfection or Sufficiencie of our Saviours Sacrifice of Himself supposing that it should be as the Romanists teach Thus much it will inevitably inferre according to the Peremptory Canons of the Roman Church which plainly teach and under pain of damnation injoyn all Christians to believe that Christs Body and Bloud That very same Body that very same bloud which were once offered by himself upon the Crosse are daily offered by the Masle-Priest Or as if this were not enough to out-vie the Jewish Synagogue in the Sin of Contradiction to Christ they adde that every such offering is a propitiatorie Sacrifice as well for some that be dead as for the living And I think such Oblations as they make do the one sort as little good or as little harm as they doe the other unlesse they sollicite the Priest to make this kind of Attonement for them But to such Sollicitors or Executors of such Sollicitations both Doctrine and Practise must needs create as great danger as any Heresie or Branch of Contradicting Infidelitie hath done or can do to the mainteiners of it This Branch of the Roman Churches Doctrine doth as punctually Contradict that Fundamental Doctrine Heb. 9. 13. If the bloud of Bullocks and Goats c. as it doth the forecited Passages Heb. 10. 5. But the authorized practise of consecrating their Holy water for remission of sinnes and Sanctification is most palpably Contradictory to our Apostles meaning or to the meaning of the holy Spirit in that other Instance of the Water of Sprinkling wherein the Ashes of the Red Cow were Special Ingredients and gave the vertue and Tincture unto it for purifying men from such Legal uncleannesse as the best Ceremonies of the Law and This Water in special was Consecrated for The Law for the Consecrating This water and the Use or Ends for which it was Consecrated we have Numb 19. The mistaking of which place and the gross misse-use of the like water solemnly consecrated by that Canonical Authoritie which the Romish Church doth challenge ●ver all other Churches is set down in such plain terms that no honest hearted Roman Catholick specially of the English Scotish Netherlandish or German Nation if he be able to read the New Testament in his own Native Language but he will be either heartily sorry for Alexander the fifth who made this Canon or at least ashamed that their Forefathers should approve it or that it should be practised by their Instructers if they would permit them to have the reason of the Canon or Decree rightly translated into a Language which they understand The Canon with the Glosse upon it is here transcribed in the same words wherein it was first conceived and published In Decreti 3. part de Consecrat distinct 3. c. 20. prout habetur in Corpore Juris Canonici Jussu Gregorii 13. Lugd. impress● Anno 1618. 6. Sic se habet Glossa in hunc locum Aquam Sale Haec est decima pars distinct Secundùm Jo. de Fant CASUS Quaeritur cur aqua cum sale benedicatur Et respondetur ut ea homines aspersi sanctificentur Cum enim in vetere Testamento cinis vitulae sanctificabat sal per manum Helisaei Prophetae sanavit sterilitatem aquae multò magis aqua cum sale benedicta omnia conspersa purificat Aquam sale u ¶ Aquam Sale Quia per aquam confessio per salem amaritudo signatur morsio unde haec est mistura unde geminus procedit partus divisio sc delictorum ortus virtutum bonorum operum 32. q. 1. c. Cum renuntiatur Haec designata est per mistionem Judae qui confessio dicitur Hu stands for Hugo Card. Arch. for Archidiaconus su for supra in for infra Thamar quae amaritudo dicitur unde Phares divisio Zaran ortus geminus sc partus provenit H U. conspersam populis benedicimus ut eâ cuncti aspersi sanctificentur x ¶ Sanctificentur Quaeritur quomodo aqua benedicta dicatur populum sanctificare vel mundare ADDITIO Ad hoc potest responderi secundum id quod no Su. ea dist 2. c. Signum in

untill we be actually cleansed from these later by the bloud of Christ. I should now proceed unto the manner how the Son of God doth dissolve those works which Satan worketh in us after Baptism or regeneration or how we are actually cleansed from sinne by his bloud 11. The Error of the sacrifice of the Mass But here again I find the Truth besett with Two Errors or Extremes the One Positive or an Heresie maintained by the Romish Church which in effect denies the infinite value or everlasting Efficacie of Christs bloudy Sacrifice upon the Crosse The Other Extreme is an Incogitancy of some men which magnisie the everlasting Efficacie or infinite value of Christs Bloudie Sacrifice not too much for so they cannot but amiss they make it everlasting after such a manner or rather make such use or application of its everlasting Efficacie or infinite value to themselves and to their hearers as makes his Everlasting Priesthood to be uselesse or needlesse To begin with the First Error or Extreme Is it possible that That Church which challengeth the Title of Catholick as her own peculiar should deny the most Fundamental Article of Catholick Faith as is the everlasting Efficacie or infinite value of Christs Bloudie Sacrifice In expresse terms or directly she doth not deny it Her Advocates dare not professe the denyal of it For so most of their Faction whom they lead blindfold would forsake them as Hereticks and Aliens from the Antient and Orthodoxal Church Yet the more stifly the greatest Scholars in that Church deny the imputation or Charge which we lay upon them the better proof we shall gain from them that they are the men which as the Apostle saith are given over to believe Lyes that they are the men on whose soules the spirit of delusion hath seazed If we shall decypher the impression or Character of that spirit so clearly that every one which is not sworn to their Faction whether Jew Mahumetan or Heathen or other more indifferent though but indued with Common Reason may run and read it Let us see then how they expose the greatest Mysteries of our Salvation unto the just scorn and derision of the lew Mahumetan or Heathen without possibilitie of Apologie for their manifest contradicting the Principles not of Christianitie only but of Common Reason Thus you may imagine any Iewish School-Boy or young Artist Catechized in the Rudiments of his own Religion would oppose the greatest Rabbines in the Romish Church We of the Jewish Nation once had our ordinary Priests which offered sacrifices daily in the temple we had our high Priest which went into the most holy place once a year with the bloud of the Anniversary and solemn sacrifices ye Christian Catholicks so ye term your selves teach your hearers as your Apostle hath taught you that the best sacrifices which our Fathers used were but Shadowes fore-signifying the taking away of sin they did not they could not take away sins or cleanse the consciences of such as offered them And why could not our sacrifices take away sin your Apostle gives this Reason because they were often offered Heb. 10. ver 1. 2. c. Ye Christian Catholicks have your high Priest who as ye say offered himself up in bloudy sacrifice unto God for your sinnes was this his sacrifice perfect or was it not Did it take away sinnes more perfectly then the sacrifices which our Fathers used or did it not ye say It did we say It did not it could not if your Apostles Principles or Expositions of Scriptures be true and your practise not false or unlawful Your Priests as you confess stand daily ministring and offering the same sacrifice which your high Priest did offer and therefore by your Apostles argument against us and by your practise this sacrifice can never take away sinne it is more the same sacrifice than the sacrifices of the Law were And yet it is offered oftner and in more places than any Legal sacrifices were 12. Some devoted to the Romish religion will perhaps say in their hearts the Doctors of our Church know well enough how to untye these knots which the Iewes cast albeit so learnedly and so subtilly that no unlearned man can perceive how they untye them If men will thus believe or rely upon their Teachers skill without any true experiment of it we cannot help it Yet if you will believe me upon the faith of a Christian I never yet could see any Romish Writer which leaves not the former knot worse then he found it after he had used all the paines and skill he had to untwist it The wisest and most learned of them usually let it slide away without medling Many of you perhaps have read what the Rhemists in their Notes upon the tenth to the Hebrewes have attempted To make you believe that all is loose The Apostle say they speakes of the sacrifices of the Law not of the sacrifice of the Mass It is true indeed he speakes of the sacrifices of the Law for he proves them to be unperfect unsufficient but he proves them to be unsufficient by such a Reason as will conclude more strongly not only against the sacrifice of the Mass if so the sacrifice of the Masse were as lawfull as the Legal sacrifices sometimes were or the Reiteration of it not more abominable in the sight of God then the restauration of Legal bloudie sacrifices at this day would be But against Christs bloudy sacrifice upon the † He meanes if it needed to be often offered Cross also The only Reason by which the Apostle proves the best kind of Legal sacrifices even whilest they were lawfully used and according to Gods appointment to have been altogether unsufficient for taking away sinne is because they were to be often offered Now every particular must be proved by an universal and A true universal Rule or Principle includes the same reason in every particular The Apostle could not prove the Legal Services to have been imperfect for this Reason that they were often offered unless this Vniversal were true and taken by him as granted That no sacrifices or sacrifice of what kind soever which is often offered can be perfect or sufficient to take away sinnes This universal Reason the Apostle takes as granted by Light of Nature and Common Reason and so frames his Argument from the Authoritie of Scriptures and the consonancie of Common Reason or light of nature ver 15. The Holy Ghost ALSO is witnesse c. It is as idle and as frivolous a shift wherewith the same Rhemists seek to put off their ignorant Readers when they tell them that Christs body was but once offered up in a bloudy manner but may and ought to be often offered up in a bloudless manner The very root and ground of this distinction if you examine it by our Apostles Argument includes a confession or acknowledgement of the CRIME or HERESIE which we object unto them to wit that The bloudy Sacrifice