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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68236	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.; Commentaries upon the Apostles Creed. Book 3	Jackson, Thomas, 1579-1640.	1614 (1614)	STC 14315; ESTC S107489	337,354	346

1 2 41 Whosoeuer should come to make battle with vs vpon the Sabaoth day c. ibid. Out of the New testament Matthew 7 26 VVHosoeuer heareth these my words doth them not c. se 2. c. 7 p. 25. 11. 3. 4 c. Art thou hee that should come or shall wee looke for another c. sect c. 10. p. 4. 12. 27 By whom then doe your children cast them out c. sect 3. c. 11. p. 4. 12 28 But if I by the Spirit c. ibid. p. 5. 16. 13. 14 15 c. For Iesus when he came vnto the Coasts of Cesarea c. sect c. 7. p. 2. 16 18 Tu es Petrus super hanc petram c. ibid. p. 1. throughout the whole Chapter 16 19 I will giue vnto thee the keyes of the Kingdome of Heauen c. sect 3. c. 3. p. 9. 16 22 c. Master bee good to your selfe c. sect c. 2. c. 7. p. 21. 16 23 Then he turned back and said vnto Peter get thee behind me c. ibid. p. 8. 18 15 If thy Brother trespasse against thee dic Ecclesiae sect 2. c. 2. p. 5 21 40 41. 42 c. When therefore the Lord of the Vineyard shal come c. sect 2. c. 7. p. 9. 21. 42. Read you neuer in the Scriptures the stone which the builders c. ibid. 23 2. 3. The Scribes and Pharisees sit in Moses seate c. sect 3. c. 3. p. 1. 23. 29. 30. They builded the tombs of the Prophets c. sect c. 9. p. 4. 23 35. ibid. 26 27 Bibite ex hoc omnes sect 2. c. 4. p. 8. 26 57 They tooke Iesus and led him to Caiaphas c. sect c. 5. par 7. 27 25 All the people answered and said his bloud bee vpon vs c. ibid. 27 64 So shall the last errour be worse then the first c. sect 3. c. 11. p. 22. 26 65 66 What thinke yee And they answered and said he is worthie to die ibid. Marke 6 2 ANd when the Sabaoth was come hee began to teach in the Synagogue c. sect 3. c. 10. p. 5. 7 37 Hee did all things well c. sect 3. c. 11. p. 7. 9. 38. Master we saw one casting out Deuils in thy name c. sec 3 c. 11 p. 4. 13 21 22 If any man say to you loe heere is Christ c. sect 3. c. 10. p. 7. Luke 4 14 ANd Iesus returned by the power of the spirit into Galile c. sect 3. c. 10. p. 5. 4 16 17 c. And hee came to Nazaret where hee had beene brought vp c. ibid. 4. 18. 16 The spirit of the Lord is vpon mee because he hath anonted me c. ibid. 4 23 Then hee said vnto them Ye will surely say vnto me this Prouerb c. ibid. 4 29 30 And rose vp and thrust her out of the Citie c. ibid. 4 34 I know who thou art euen the holy one of God sect 1. 2. c. 7. p. 12. 6 9 Whether is it lawfull on the Sabboath dayes to doe good c. sect 3. c. 1. p. 8. 11 20. But if I by the finger of God cast out Deuils c. sect 3. c. 11. p. 5. 10 16 Hee that heareth you heareth mee c. sect 3. c. 1. p. 13. 16 31 If they heare not Moses c. sect 3. c. 11. p. 21. 22 32 I haue prayed for thee thy faith should not faile c. sec 2. c. 2. p. 1. c. 6. par 1. 2. c. 22 33 Lord I am readie to goe with thee into prison ibid. 22 66 Assoone as it was day the Elders of the people c. sec 3. c. 5. p. 7. 24 25 Fooles and slow of heart in not beleeuing sect 3. c. 12. p 1. 24 27 He began at Moses c. ibid. p. 2. 24 32 Their heartes did burne c. ibid. Iohn 1 18 NO man hath seene God at any time se 3. c. 11. p. 10 1 20 21 Art thou the Christ Art thou Eliah c. sect 3. c. 11. p. 20. 1 25 Why baptizest thou then if thou bee not the Christ c. ibid. 1 29 Behold the Lambe of God that taketh away c. sect 3. c. 11. p. 12. 1 31 And I knew him not but because he should bee declared vnto Israel sect c. 11. p. 20. 1 33 And I knew him not but hee that sent mee to baptize with water c. sect 3. c. 10. p. 5. 1 49 Nathaniel answered and said vnto him Rabbi thou art th● sonne of God c. sect 3. c. 11. p. 14. 1 50 Because I said vnto thee I saw thee vnder the figge Tree c. ibid 2 22 Assoone as hee was risen from the dead his Disciples remembred c. sect 3. c. 11. p. 16. 2 24 25. But Iesus did not commit himselfe vnto them c. sect 3. c. 8. p. 3. 3 5 Except that a man bee borne of water and of the Spirit c. sect 4. c. 11. p. 13. 4 3 Euery spirit which confesseth not that Iesus Christ is come in the flesh c. sect 2. c. 7. p. 13. 4 25 When he is come hee will tell vs all thinges sect 3. c. 11. p. 15. 4 29 Come and see a man that hath tolde mee all thinges c. ibid. 4 42 And they said vnto the woman now we beleeue not because of thy saiyngs c. ibid. 5 22 For the Father iudgeth no man c. sect 3. c. 10. p. 1. 5 43 44 I am in my Fathers name and yee receiue mee not c. sect 3. c. 8. p. 3 5 46 For had yee beleeued Moses you would haue beleeued me c. sect c. 10. p. 3. 6 5 And the bread that I will giue is my flesh c. sect 2. c. 4. p. 12. 10. 6 51 If any man eate of this bread he shall liue for euer ibid. p. 11. 10. 6 51 I am the liuing bread that came downe from Heauen ibid. p. 12. 6 53 Vnlesse yee eate the flesh of the sonne of man c. ibid p. 10. 6 54 Whosoeuer eateth my flesh and drinketh my bloud ibid. 6 56 Whosoeuer eateth my flesh and drinketh my bloud dwels in me c ibid. 6 58 He that eateth this bred shall liue for euer ibid. 6 14 This is of a truth the Prophet that should come c s 3. c. 8. p. 3. 6 30 What signe shewest thou then that wee may see and beleeue c. sect 3. c. 10. p. 7. 5 68 Thou hast the words of eternall life ibid. 7 18 Hee that speaketh of himselfe seeketh his owne glorie sect 3. c. 14. p. 2. 7 31 Many of the people beleeued in him c sect 3. c. 10. p. 7. 10 40 41 42 And went again beyond Iordan into the place where Iohn c. sect 3. c. 11. p. 12. 11 50 It is expedient for vs that one die c sect 3. c. 5. p. 5. 12 28 Father

continuall faithfulnesse in that seruice whereunto they knew him appointed Albeit after all the mighty workes before-mentioned wrought in their presence they had beene bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt vp in her own vnerring senses But from the strange yet frequent manifestation of Moses power and fauour with God so great as none besides the great Prophet whom hee prefigured might challenge the like the Lord in his all ●acing wisdome tooke fi●te occasion to allure his people unto strict obseruance of what he afterwards solemnly enacted as also in the● to forwarne all future generations without expresse warrant of his word not absolutely to belieue any gouernour whomsoeuer in all though of ●ried skill and fidelity in many principal points of his seruice That passage of Scripture wherin the manner of this peoples stipulation is registred well deserues an exact 〈◊〉 of all especially of these circumstances How the Lord by rehearsall of his mighty workes forepassed extorts their promise to doe whatsoeuer should by Moses be commanded them yet will not accept it offered vntill hee haue made them eare-witnesses of his familiarity and communication with him First out of the Mount he called Moses vnto him to deliuer this solemn message vnto the house of Iacob Yee haue seene what I did to the Egyptians and how I carried you vpon Eagles wings and haue brought you vnto mee Now therefore if you will heare my voice indeed and keepe my couenant then yee shall bee my chiefe ●easure aboue all people though all the earth be mine After Moses had reported vnto God this answere freely vttered with ioint consent of all the people solemnly assembled before their Elders All that the Lord commanded we will doe was the whole businesse betwixt God and them fully transacted by this Agent in their absence No hee is sent backe to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said vpon the returne of their answere Lo● I come vnto thee in a thicke cloud that the people may heare whilst I talke with thee and that they may also belieue thee for euer They did not belieue that God had reuealed his word to Moses for the wonders hee had wrought but rather that his wonders were from God because they heard God speake to him yea to themselues For their principall and fundamentall lawes were vttered by God himselfe in their hearing as Moses expresseth These words to wit the Decalogue the Lord spake vnto all your multitude in the mount out of the midst of the fire the cloud and the darkenesse with a great voice and added no more And lest the words which they had heard might soone bee smoothered in fleshly hearts or quickly slide out of their brittle memories the Lord wrote them in two Tables of stone and at their ●ranscription not Moses onely but Aaron Nadab and Abihu with the seuenty Elders of Israel are made spectators of the diuine glory rauished with the sweetnesse of his presence They saw saieth the Text the God of Israel and vnder his feet as it were a worke of a Saphire stone and as the very heauen when it is cleare And vpon the Nobles of the children of Israel he laid not his hand also they saw God and did eate and drinke After these Tables through Moses anger at the peoples folly and impiety were broken God writes the same words againe and renewes his Couenant before all the people promising vndoubted experience of his diuine assistance 8 Doth Moses after all this call fire from heauen vpon all such as distrust his words Aaron and Miriam openly derogate from his authority which the Lord confirmes againe viua voce descending in the pillar of the cloud conuenting these detractors in the dore of the Tabernacle Wherefore were you not afraid to speake against my seruant euen against Moses Thus the Lord was very angry and departed leauing his marke vpon Miriam cured of her leprosie by Moses instant prayers No maruell if Korah Dathan and Abirams iudgements were so grieuous when their sinne against Moses after so many documents of his high calling could not but bee wilfull as their perseuerance in it after so many admonitions to desist most malitious and obstinate Yet was Moses further countenanced by the appearance of Gods glory vnto all the congregation and his authority further ratified by the strange and fearefull end of these chief malefactors foretold by him and by fire issuing from the Lord to consume their confederates in offering incense vngratefull to their God Tantae molis erat Iudaeam condere gentem So long and great a worke it was to edifie Israel in true faith but without any like miracle or prediction such as neuer saw him neuer heard good of him must belieue the Pope as well as Israel did their Law-giuer that could make the sea to grant him passage the cloudes send bread the windes bring flesh and the hard rocke yeeld drink sufficient for him and all his mighty hoast that could thus call the heauens as witnesses to condemne appoint the earth as executioner of his iudgements vpon the obstinate and rebellious yet after all this hee inflicts no such punishments vpon the doubtfull in faith as the Romish Church doth but rather as is euident out of the places before alleadged confirmes them by commemoration of these late cited and like experiments making Gods fauours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people belieued Moses for Gods testimony of him wee may not belieue Gods word without the Popes testimony of it Hee must bee to God as Aaron was to Moses his mouth whereby hee onely speakes distinctly or intelligibly to his people CHAP. VII That the Churches authority was no part of the rule of faith vnto the people after Moses death That by experiments answerable to his precepts and predictions the faithfull without relying vpon the Priests infallible proposals were as certaine both of the diuine truth and true meaning of the law as their forefathers had beene that liued with Moses and saw his miracles 1 TO proceed vnto the ages following Moses How did they know Moses law either indeed to bee Gods word or the true sence and meaning of it being indefinitely knowne for such By tradition Yes By tradition onely No But how at all by tradition As by a ioint part of that rule on which they were finally to relie Rather it was a meane to bring them vnto the due consideration or right application of the written rule which Moses had left them So hard were their hearts with whom this great Law-giuer had first to deale that faith could not take roote in them vnlesse first wrought and subacted by extraordinary signes and wonders but once thus created in them

in what subiect soeuer will bee acknowledged in them by these men that dare thus deny a necessity of communicating Christ in both kindes imposed vpon all in these wordes Verely verely I say vnto you except yee eat the flesh of the sonne of man and drinke his● bloud you haue no life in you onely because it is said in the words going before If any man eat of this bread he shall liue for euer Of how much better insight in Scriptures then these graund seers of Rome would blind Homer had he liued in their time haue proued For he neuer denied his fained Gods their Nectar because Ambrosia was an immortall meate And would hee or any man not more blinde in heart and minde then he was of bodily sence collect against Christs expresse wordes that his bloud the true heauenly Nectar was not necessary because his flesh doth strengthen to eternall life especially if hee considered their captious interpollation against whom in that place hee disputes which caused him not to expresse his minde so fully there as elsewhere hee had done albeit afterwards he ingeminates the necessitie of drinking his bloud aswell as eating his flesh in such precise and formall tearmes as if he had euen then bethought himselfe that such Antichristian Spirits as these Trent Fathes might happily dare to elude his most sacred precept by such Satanicall glosses as in that decree they haue done 12 He had told the Iewes asmuch as was pertinent to their obiection that hee was the liuing bread which came downe from Heauen much better then Manna which their Fathers had eaten Bread he called himselfe in opposition vnto Manna not restrayning this to his bodie or flesh onely albeit what he meant by bread he expounds partly by his flesh And the bread which I will giue is my flesh which I will giue for the life of the World Besides that bread in the Hebrew Dialect containes all sorts of food the manner of giuing this An brosia was such as did affoord Heauenly visible Nectar too For whilest hee gaue his flesh vpon the crosse hee powred out his bloud withall But the Iewes catch at this speech ere he had expounded his full meaning How can this man giue vs flesh to eate Then Iesus said vnto them verely verely I say vnto you except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you Which wordes considered with the former circumstances to any mans capacitie not infatuation import thus much Doe yee murmur that I should profer you my flesh verily I say vnto you and yee may beleeue me Vnlesse ye drinke my bloud as well as eate my flesh yee haue no life in you For so hee addes my flesh is meate indeede and my bloud is drinke indeed that is both are as necessarie to eternall as meat and drinke to corporall life 13 For these and many like reasons necessarily arising from the text some aswell of their greatest Schollers as best interpretors denie the former places to be meant of Sacramentall eating otherwise vnable to conceiue any possibilitie either of auoiding the inconueniences vrged by vs or of defending their infallible Church from errour in this decree Yet saith the Councell howsoeuer they be vnderstood according to the diuerse interpretations of Fathers they inferre no such necessitie No not if most Fathers as Maldonate contends did hold them to be directly meant of Sacramentall eating Why then did Iansenius and Hesselius renounce the Fathers in this surely to defend their mother whose credit they haue much better saued vpon supposition that these wordes are meant onely of spirituall manducation then Maldonate otherwise acute but most peruersely sottish in his Apologie for this decree hath done And yet to speake the truth the same inconuenience will follow as necessarily though not so perspicuously at first sight albeit we grant them to be meant of spirituall eating primarily For * in that they are meant primarily of spirituall they cannot but be meant of Sacramental eating also seeing these two as elsewhere I haue obserued are not opposite but subordinate Whence if we grant that Christs bloud aswell as his flesh must bee communicated to vs by faith or spirituall manducation the consequence will bee Therefore the cuppe as well as the bread must bee administred in the Sacrament because Christ saith in the institution that the cup is his bloud and the bread his bodie or flesh that is the one is the sure pledge o● instrument whereby his flesh the other whereby his bloud which wee must spiritually eate as well in the Sacrament as out of it must bee communicated vnto vs. For as the auncient Fathers haue obserued our Sauiour Christ did in his institution exhibit that vnto vs sensibly which before hee had promised as inuisible so that the precept of eating Christs bodie and drinking his bloud sacramentally doth binde all capable of this Sacrament as strictly as that other of eating his bodie and drinking his bloud Spiritually seeing this latter is the seale and assurance of the other And as our aduersaries acknowledge an absolute necessitie of pre●pt for eating Christ Sacramentally and Spiritually though that precept concerne not infants so in all reason they should grant an equall necessitie of precept for eating his flesh and bloud distinctly in the Sacrament though this bee not necessarie to all men at all times if without negligence or contempt they cannot be partakers of both For impossibilitie vpon what occasion soeuer not caused through their one default exempts them from that generall precept of eating Christ vnder both kindes as want of yeares or discretion doth children from any iniunction diuine or humane of communicating so much as in one kind For notwithstanding the former precept except ye eate the flesh of the Sonne of man and drinke his bloud yee haue no life in you as peremptorie as any can be for communicating aswell sacramentally as spiritually in both kindes it were vncharitble to mistrust Gods mercie towardes such poore soules as long for the cup of saluation which no man giueth them yea which the Romish Church hath by decree as peremptorie as she could make denied to all the Laitie without exception to al the Cleargie except such as may by a peculiar right challenge his bloud as their owne by way of exchange because they haue made him a bodie which hee had not before 14 Yet is it a small thing with this great whore to depriue the Christian World of the Lords vnlesse shee vrge it instead thereof to pledge her in the cup of Deuils full of the wine of fornication coloured with her adulterate Scriptures authorized no doubt for such purposes Where our Apostle Saint Paul saith that he and his fellow Ministers were stewards of the mysteries of God the vulgar Romane edition renders the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine dispensatores and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly rendred in this place

to erect the euerlasting kingdome foretolde by Daniel vnto whose and other prophesies he referres his enemies in that speech But if I by the spirit or as Saint Luke reades by the singer of God cast out Diuels then is the Kingdome of God come vnto you Yet were not all his miracles of this kind thus considered so effectuall to confirme the faithfull or so pregnant to condemne all vnbelieuers as the former rule of Moses For this cause after the former dispute ended he gaue his aduersaries such a signe as if it did follow would infallibly proue him to bee that great Prophet Moses there speakes of and consequently leaue them lyable to Gods heauy iudgement without excuse for not hearkning vnto him Of which hereafter 6 Here I may once for all conclude that the power of doing miracles was as effectuall to assure such as did them of saluation as sight of them done was to establish spectators in sauing faith But the power of casting Diuels out or doing greatest miracles was no infallible pledge of saluation to such as did them much lesse could the acknowledgement of this diuine power in them breede full assurance of true faith in others but onely serue as a meanes to cause them relie vpon the Law and Prophets as their onely rule and to taste and proue the bread of life proffered to them by our Sauiour which alone could ascertaine them by their names were written in the booke of life But to proceede by the former rule 7 If others by experiments answerable to it were knowne to bee true Prophets Christ likewise by his knowne supereminency in that which approued them was to be acknowledged for the Prince of Prophets Now if wee reuise the historie of the olde Testament how few Prophets shall wee finde endowed with the gift of miracles such as were did exercise their power rather among Idolaters then true professors So when Gods messengers were brought to as open competition with Baals Priests in the King of Israels as Moses had beene with the Enchanters in Pharaohs Court Elias makes his calling as cleare as the light by calling downe fire from heauen which Baals Priests attempting in most furious manner could not effect but Elias professed thus much before as Baals Priests no question had done so as the euent answering to his prediction not to the others did by Moses rule demonstrate him to be them not to be Prophets of the liuing God But when the like controuersie was to be tried betweene Zidkiah and his foure hundred complices on the one part and Michaiah on the other before king Ahab in whom Elias late miracles and later threates had wrought such a distast of Baal and such a liking of the truth in generall as hee would not consult either any professed seruant of the one or open oppugner of the other for his future successe Michaiah as was obserued before appeales to this law of Moses as most competent Iudge betweene such as iointly did embrace it If thou returne in peace the Lord hath not spoken by me as if he had said what Moses there doth hee hath not put his word in my mouth And hauing brought his controuersie to this triall he desires the people to contestate the issue thus ioyned and hee said hearken all yee people From this and many like cases ruled by the former expresse and pregnant law of Moses Ieremy pleades his warrant being born downe by the contradictions of Hananiah a professed Prophet of the Lord as hee was but of greater fauour in the Court because hee prophesied peace vnto the present state and good successe to the Proiects then on foot Euen the Propeth Ieremiah said So be it the Lord so doe the Lord confirme thy words which thou hast prophesied to restore the vessels of the Lords house and all that is carried Captiue from Babel into this place But heare thou now this word that I will speake in thine eares and in the eares of all the people The Prophets that haue beene before mee and before thee in times past prophesied against many Countries and against great kingdomes of warre and of plagues and of pestilence And the Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet bee knowne that the Lord hath truly sent him Ezechiel likewise referres himselfe to the same triall amongst such as were professed hearers of the word in generall which they would not obey in particular And loe thou art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they heare thy words and doe them not And when this commeth to passe for loe it will come then shall they know that a Prophet hath beene among them 8 From these debatements we may gather in what cases the former rule held for certaine First negatiuely it was vniuersally true for hee that prophesied any thing which came not to passe did sufficiently proue himselfe to bee no true Prophet but a counterfeit So did not euery prediction of what afterwardes came to passe necessarily argue it to haue beene from God Yet as the force and vertue of many things not such of themselues became euident from vicinity or irriation of their contraries so though God permitted some to foretell strange euents for triall of his peoples faith yet this power hee restrained when the controuersie came to a former triall then hee caused the true Prophets words to stand whiles the predictions of the false and the Princes bloud which relied vpon them fell to the ground like Dagon before the Arke So as the fulfilling of what the one and frustrating of what the other had said did sufficiently manifest the one had spoken of himselfe presumptuously the other what the Lord had put into his mouth Hence is the determination easie what meanes this people had to discern amongst true Prophets which was that Great one in all things like to Moses First if euents foretold did sufficiently testifie of his diuine spirit his owne witnesse of himselfe would bee authentike because a true Prophet could hardly lie or make himselfe greater then he was This is an argument which directly confutes such as acknowledge Christ to haue been a Prophet sincere in doctrine mighty in deedes and yet denie him to be the Prince of that profession the great mediator of the new Couenant both which hee often auouched Besides the quantity of that spirit whose sincere quality manifested him to bee a Prophet would notifie his excessiue Greatnesse in that ranke and order or more directly to the question 9 The great Prophet there spoken of was to be knowne by his similitude with Moses who was as the symbole or proportional meane betweene him and lesser Prophets Others in these few gifts wherein they resembled their father came farre short of him Christ in all farre exceeded him Others were all of Iacobs line raised vp by