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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04191	A treatise containing the originall of vnbeliefe, misbeliefe, or misperswasions concerning the veritie, vnitie, and attributes of the Deitie with directions for rectifying our beliefe or knowledge in the fore-mentioned points. By Thomas Iackson Dr. in Divinitie, vicar of Saint Nicholas Church in the famous towne of New-castle vpon Tine, and late fellow of Corpus Christi Colledge in Oxford.; Commentaries upon the Apostles Creed. Book 5	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14316; ESTC S107490	279,406	488

his glorious sight the immortall inhabitants thereof the onely pupills of whom without disparagement to his dignitie or impairement of his ioy or happinesse he might vouchsafe to take immediate and personall charge 5. Some reliques of this Gentiles error which had beene abandoned vpon the promulgation of the Gospell haue beene broacht againe in Schoole-disputes which vsually smell too much of those Heathenish Caskes whence much of them is drawne Vorstius his deniall of the vbiquitie or absolute immensitie of the divine nature or his essentiall coexistence to every place whether reall or imaginable hath beene distilled out of the very dreggs of the former transformation Nor doth these Schoole-mens doctrine relish better which after a formall discussion of an vnquestionable truth Whether Gods providence extended in particular to flies or gnatts or such like diminutiue creatures as may rather seeme fractions or scattered offalls of Gods working than any entire or directly intended substances haue finally determined for the negatiue But were the whole host of flies or gnatts or baser creatures in perswasion of the vulgar once exempted from Gods peculiar jurisdictiō parties much molested with them would easily be tempted to elect a new President for them and so Beel-zebub or Iupiter muscarum abactor might in time recover his wonted rites by vsurpation CHAPTER XLII A parallel betweene the Heathen Poets and moderne Romane Legendaries betweene Heathen Philosophers and Romane Schoole-men in their transformations or misperswasions of the divine nature specially of his goodnesse 1. TO prosecute all the transformations of the Deitie made or occasioned by heathen Poets or Painters would be an endlesse worke Nothing more commō though nothing in them more abominable than the representation of such factious contentions or of such siding and banding betwixt the Gods betwixt Iupiter himselfe and Iuno his supposed Consort as they had observed in secular States or Societies Premente vno fert Deus alter opem One God protects the partie which another persecutes Vulcan is against Troy and Apollo stands for it Iuno with the helpe of Eolus persecutes the Troians by Sea after the Graecians had driven them out of their owne Land And whilest she expostulates with Iupiter like a smart Huswife that takes her selfe for quarter-Master over her owne family Venus pleades Aeneas cause whom Iuno persecutes with such importunitie that Iupiter himselfe is enforced to humor her with such curteous language and faire promises as a tender hearted father would vse vnto his darling Daughter much offended or cast downe with discontent 2. It will be no paradoxe I hope to affirme or suppose that the preeminence of the onely sonne of God over the Saints whether in heaven or on earth is or ought to be in Christian Divinitie much greater than Iupiters preeminence in Heathenish Theologie was in respect of other Gods Notwithstanding the fabulous Romane Legendary makes inferior Saintesses such Consorts to our Saviour as Iuno in the Heathen Poets Divinitie was to Iupiter In respect of the blessed Virgine whom they make Queene-mother and Regent of Heaven He is but as the yong Prince or pupill whom this his supposed Gardianesse may and doth giue in marriage to her hand-maides The whole solemnitie of the marriage betwixt him and S. Catharine besides the historicall narratiō as authentique to them as the Gospell is so liuely represented in most exquisite cutts as every credulous Romane Catholicke might if neede were be readie to make affidavit that hee saw the blessed Virgine giue S. Catharine in marriage to her sonne that he saw Christ putting the ring vpon her finger and that S. Paul S. Iohn the Evangelist S. Dominick and King David were present at the marriage King David playing vpon the Harpe or Psalterie Had this story beene extant onely in some auncient Legend before Luthers time I should haue spared the mentioning of it but finding it in a booke dedicated by a Dominican Fryer to the Provinciall of that order throughout the lower Germanie and licenced to the Presse at Antwerp within these two twenty yeares I leaue it to the Readers consideration whether Romish Monasteries be not priviledged from the reformation of superstition pretended by Pope Innocent the second by Alexander the third or by the Trent Councell And lest Rome-Christian should be out-vied by Rome-Heathen or other Heathens foolish conceipts concerning their Gods or Goddesses the most fabulous or most hideous metamorphosis of Iupiter into divers shapes mentioned by any Heathen Poet is more than reciprocally paralleld by the transformation of S. Catharine into our Saviour Christ And lest the Reader might suspect that the eyes of Raymund her Confessor did but dazle or that the vision which he saw was but deceptio visûs the Legendary hath painted her speaking vnto him with the voyce and mouth of God himselfe 3. The Romane Catholicke that would take vpon him to justifie the truth of this Metamorphosis might alledge for himselfe and in favour of this Legendary that the new heart which our Saviour vpon her earnest and often entreatie put into this his Spouse S. Catharine was such a heart as the voice was non hominis sed Dei not the heart of a woman but of God That our Saviour did pull out her old heart put in a new one in very deed the Legendary avoucheth in good earnest And if any man had beene as hard of beliefe in this point as S. Thomas was in the article of our Saviours resurrection the scarre of the sacred wound which our Saviour made when he pulled out her old heart and put in a new one did perpetually remaine in the Virgins breast as an ocular demonstration to convince the incredulous Though both be without excuse yet heathen Poets are lesse inexcusable in that many of their fabulous metamorphosis may admit an allegoricall meaning or emblematicall importance whereas the Romane Legendaries for the most part tie themselues and the Readers that can beleeue their miraculous narrations to a plaine literall historicall sense 4. Altogether as grosse and lesse excusable than any heathen Philosopher is the Romanist in seeking to perswade or justifie the daily implored intercession of Saints by the vulgarly approved practise of Court-petitions which on poore mens parts seldome well succeede without the intermediation of some great favorite or domesticall attendant of the Prince This course though by necessitie made lawfull to all few subiects to our present Soveraigne would follow were they fully perswaded his Highnesse could without declarations ore tenus or written petitions either perfectly vnderstād their vnjust grievances or heare their heartie prayers though farre distant or afford time sufficient to take notice of their miserable estate without molestation or disturbance to his health contentment or more weightie consultations Now lest the people should thinke too meanely of the Romish Church or her children if they should openly confesse such erronious practises as could haue found no entrance into any Christians heart but through

maketh warres to cease A God of wisedome and a God of glorie and yet a God that hath compassion on the poore and despiseth not the weake and sillie ones And as if he had feared lest Israel vpon such occasions as seduced the Romanes might misdeliver devotions confusedly intended to him vnto stormy waues or tempests or with the Aramites confine his power to vallies or mountaines or with others make him a God of the sea onely not of the land He hath sounded a counterblast to those impulsions where with the heathens were driven headlong into Idolatrie in that excellent song of Iubile The Lord is a great God and a great King aboue all Gods In his hand are the deepe places of the earth the strength of the hills is his also The sea is his and he made it and his hands formed the drie land O come let vs worship and fall downe let vs kneele before the Lord our maker For he is our God and we are the people of his pasture and the sheepe of his hand It was his pleasure to try them with penurie of water after he had tried them with scaricitie of bread that by his miraculous satisfaction of their intemperate desires of both as also of their lusting after flesh he might bring them to acknowledge him for a God as powerfull over the foules of the aire as over the fish in the sea as able to draw water out of the hard rocke as to raine bread from heaven And having indoctrinated them by their experience of his power in these and like particulars he commends this generall precept or morall induction to their serious consideration Hath God assayed to goe and take him a nation from the middest of another nation by temptations by signes and by wonders and by warre and by a mightie hand by a stretched out arme and by great terrors according to all that the Lord your God did for you in Egypt before your eyes Out of heaven he made thee to heare his voice that he might instruct thee and vpon earth he shewed thee his great fire and thou heardest his words out of the middest of the fire Know therefore this day and consider it in thine heart that the Lord he is God in heaven aboue and vpon the earth beneath there is none else And lastly That no sencelesse or liuing creature through the faulty ignorance of man might vnawares purloine any part of his honour the Psalmist hath invited all to beare consort with his people in that song of prayse and acknowledgement of his power Prayse ye the Lord from the heavens prayse him in the hights Prayse yee him all his Angells prayse yee him all his hosts Prayse yee him Sunne and Moone prayse him all yee Starres of light Prayse him yee heavens of heavens and yee waters that be aboue the heavens Let them prayse the name of the Lord For he commanded and they were created He hath also stablished them for ever and ever he hath made a decree which shall not passe Prayse the Lord from the earth yee dragons and all deepes c. Let them prayse the name of the Lord for his name alone is excellent his glory is aboue the earth and heaven CHAPTER XIX Of divers errors in Philosophie which in practise proued seminaries of Idolatrie and sorcerie 1. THe best Apologie which the greatest heathen clearks could make for themselues for the grosser fopperies of the vulgar they would not vndertake to defend was borrowed from a plausible Philosophicall opinion thus expressed by the Poet His quidam signis atque haec exempla secuti Esse apibus partem divinae mentis haustus Aethereos dixere Deum namque ire per omnes Terrásque tractúsque maris coe●umque prosundum Hinc peci●des armenta viros genus omne serarum Quemque sibi tenues nascentem arcessere vitas Scilicet huc reddi deinde ac resoluta referri Omnia nec merti esse l●cum sed viva volare Syderis in numerum atque alto succedere coelo S●me by these signes and these examples thereto drawne haue taught The soules of Bees to be divine of heavenly spirits a draught For God say they as find they may who Natures workes per vse Through earth through seas through heavens profound liue goodnesse doth diffuse From his liue presence Cattle men birds sucke the spirit of life From him all springs in him all ends though death be nere so rife Yet nothing dies what earth forsakes findes place in starry skie What we thinke into nothing slits aboue the Heavens doth flie This opinion was worse construed by some than either the Author or Commentator meant many the most auncient especially agree in this That Deus was Anima mundi That the world was animated by God as our bodies are by our soules Whence they concluded as some later Romanists doe That all or most visible bodies might be religiously worshipped or adored with reference to Gods residence in them The Antecedent notwithstanding being graunted the practises which they hence sought to justifie are excellently refuted by S. Austine who hath drawne them withall a faire and streight line to that marke whereat they roved at randome or blind guesse by wayes successiuely infinite For answering any objection the Heathen Divines could make against vs or refuting any Apologie made for themselues I alwayes referre the Reader to this good Fathers learned labours of excellent vse in his time But my purpose is not to make men beleeue these heresies are yet aliue by hot skirmishing with them The lines of my method rather lead me to vnrippe their originalls so farre onely as not discovered they might breed daunger to our times Now in very truth the opinion pretended by them to colour the filth of their Religion did minister plentie of fuell and nutriment as learned Mirandula hath observed to those monsters whose limmes and members had beene framed from the seeds of errors hitherto mentioned and the illiterate in all probabilitie tooke much infection at eies and eares from Poeticall descriptions or Emblematicall representations of Gods immensitie such as Orpheus if wee may beleeue Clemens Alexandrinus did take out of the Prophet Esay cap. 66. vide Ciem Alexand. lib. 6. Strom. Ipse autem in magno constans firmus Olympo est Aureus huic Thronus est pedibus subiectaque Terra Oceani ad fines illi protenditur ingens Dextera montanas atque intus concutit illi Ira bases motus nec possunt ferre valentes Ipse est in coelis terram complectitur omnem Oceani ad sinus expansa est manus illi Vndique dextera Not held by them He heavens doth firmely hold Whole earth 's but footestoole to his throne of G●ld Ins mightie Palme the Ocean vast doth rolle The rootes of mountaines shake at his controlle Or e Heavens through earth his right hand doth extend It all inclasps all it not comprehend 2. Iupiter though

of his second proposition That Saints are not immediate Intercessors for vs with God he proues by places of Scripture so pregnant that some of them directly disprooue all mediate or secondary Intercessors or Mediators as Coloss 1. It pleased God that in him should all fulnesse dwell If all fulnesse the fulnesse of mediation or intercession and absolute fulnesse excludes all consort As there is but one God so there is but one Mediator betweene God and man no secondary God no secondary Mediator 1. Ioh. 2. He is the propitiation for our sinnes the absolute fulnesse of propitiation And Ioh. 10. he enstileth himselfe the Doore and Way such a doore and such a way as no man may come vnto the Father but by Him This restriction in our Divinitie makes him the onely doore and the onely way not so in theirs For wee must passe through other doores that we may come to this onely immediate doore that is he is the onely doore whereby the Saints are admitted into Gods presence but Saints are necessary doores for our admission vnto him Opus est Mediatore ad mediatorem Were this Divinitie which they borrow from S. Bernard true they much wrong Aristotle and Priscian in calling him Immediatus Intercessor aut Mediator and are bound to right them by this or the like alteration of his title He is vnicus vltimus aut finalis Mediator He is the onely finall or last Mediator For a Mediator is not of one whence to be an immediate Mediator essentially includes an immediate reference to two parties Christ is no Mediator but betweene God and Man and betweene them he is no immediate Mediator vnlesse men haue as immediate accesse to him as he hath to God the Father As God he best knowes the nature and qualitie of every offence against the Deitie vnto what sentence every offender is by justice liable how far capable of mercy as man he knowes the infirmities of men not by hearesay or information but by experience and is readie to sollicite their absolution from that doome whose bitternesse is best knowne vnto him not at others request or instigation but out of that exact sympathie which he had with all that truely mourned or felt the heavinesse of their burden Whiles he was onely the sonne of God the execution of deserved vengeance was deferred by his intercession Nor did he assume our nature and substance that his person might be more favourable or that his accesse to God the Father might be more free and immediate but that wee might approach vnto him with greater boldnesse and firmer assurance of immediate audience than before we could He exposed our flesh made his owne to greater sorrowes and indignities than any man in this life can haue experience of to the end he might be a more compassionate Intercessor for vs to his Father than any man or Angell can be vnto him We need the consort of their sighes and groanes which are oppressed with the same burden of mortalitie here on earth that our ioynt prayers may pierce the heavens but these once presented to his eares neede no sollicitors to beate them into his heart Surely if the intercession of Saints had beene needfull at any time most needfull it was before Christs incarnation or passion when by the Romanists confession it was not in vse The sonne of God was sole Mediator then 4. As the impietie of their practises doth grieue my spirit so the dissonancy of their doctrine doth as it were grate and torture my vnderstanding while I contemplate their Apologies Sometimes they beare vs in hand that God is a great King whose presence poore wretched sinners may not approach without meanes first made to his domestique servants The conceipt it selfe is grossely Heathenish and comes to be so censured in the next Discourse Now seeing they pretend the fashion of preferring petitions to earthly Princes to warrant the forme of their supplications to the Lord of heaven and earth let vs see how well the patterne doth fit their practise Admitting the imitation were lawfull how could it iustifie their going to God immediately with these or the like petitions Lord I beseech thee heare the intercession of this or that Saint for me through Iesus Christ our Lord. What fitter interrogatories can I propose vnto these sacrilegious supplicants then Malachy hath vnto the like delinquents in his time If I be your Lord and King as you enstyle me where is my feare where is my honour saith the Lord of Hoastes to you Priests that despise my name and yet being chalenged of disloyaltie they scornefully demand Wherein haue Wee despised thy name Yee bring polluted offrings into my Sanctuary and yet yee say wherein haue wee polluted thy Sanctuary If yee offer such blind devotions as these is it not evill Offer them now to thy Governour to thy Prince or Soveraigne Will he be pleased with thee or accept thy person saith the Lord of Hoastes He would either be thought to mock the King and come within iust censure of disloyaltie or els be mocked out of his skin by Courtiers that durst exhibite a petition in this forme vnto his Maiestie Vouchsafe I beseech you to pardon my offences against your Highnes and admit me into good place at the intercession of your Chauncellor Treasurer Chamberlaine or Controller in honor of this his birth-day for the Princes sake your sonne my good Lord and Master yet if we change onely the persons names this petition which could become none but the Princes foole to vtter differs no more from the forme of Popish prayers vpon Saints dayes then the words of Matrimony vttered by Iohn and Mary doe from themselues whilest vttered by Nicolas and Margaret The former respectlesse absurditie would be much aggravated if the Courtiers birthday whom the petitioner would haue graced with the grant of his petition should fall vpon the Kings Coronation day or when the Prince were married Of no lesse solemnitie with the Romanist is the feast of the Crosses invention it is Christs coronation or espousals and yet withall the birth-day of two or three obscure Saints whom they request God to glorifie with their owne deliverance from all perills and dangers that can betide them through Christ their Lord. This last clause must come in at the end of every prayer to no more vse than the mention of a certaine summe of mony doth in feoffements or deedes of trust onely pro formâ Praesta quoesumus omnipotens deus vt qui sanctorum tuorum Alexandri Eventij Theodoli atque 〈◊〉 ●nalis natalitia colimus a cunctis m●lis imminentibus eorum intercessionibus liberemur per Dominum c. Grant we beseech thee Almightie God that wee which adore the natiuitie of the Saints of Alexander Event Theod. and Iuuenal may by their intercession be delivered from all evills that hang over vs through Iesus Christ our Lord. To be delivered from evils at or by the intercession of such Saints is