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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

heauenly doctrine For the experiments that giue vs the seale and assurance of liuely faith must of necessity bee within vs euen in our hearts and in our soules and these are they Had this people without miracles beene dicto audiens as they were enioyned by Moses in that they tooke him for a Prophet they might in short time haue knowne what Peter confessed Verba vitae aeternae habes Thou hast the words of eternall life whose sweetnesse once inwardly tasted was much more then all the miracles that could bee wrought without his hearers or vpon them But of such workes these proud Iewes neuer dreamed as not knowing the Scriptures nor the vertue of their Messias who as the Prophets had foretold was to preach the Gospell vnto the poore to comfort such as mourned in Sion to whom no miracles could be more welcome then such as hee did for what could be more acceptable to the blind then restitution of sight to the lame then right vse of his limmes what more gratefull message could bee vttered to the deafe then ephata to haue his eares opened what to the dumbe then vntying of the tongue what to the possessed then to be freede from the tyranny of Sathan or his Ministers Finally as the Euangelist notes hee did all things well and vnto the best contentment possible of euery afflicted soule farre aboue the exigence or significations of their peculiar necessities but further beyond their expectation In euery worke he shewed his willingnesse in all his power to ease refresh all that were wearie and heauy laden but vnto such as thought themselues so whole and sound as no way to neede his Physicke rather desirous to feed their curious fancies with superfluous or vnnecessary wonders hee was not willing to giue satisfaction by turning Gods graces into wantonnesse or vaine ostentation of his power or skill Another especiall occasion of this peoples stumbling at this stone elect and pretious was their not considering that many of Moses greatest wonders were types partly of those glorious miracles which Messiah was to worke secretly by his spirit manifested onely to their hearts and consciences in whom they were wrought partly of that his glory and power which was outwardly reuealed to his Disciples and might so haue beene to more had they not stumbled as the Prouerbe is in the very entrie and so departed from him in despaire bred from a foolish preiudice that no great good could be expected from a Nazarite of parentage birth and education so meane CHAP. XI Confirming the truth deliuered in the former Chapter from the very law giuen by Moses for discerning the great Prophet further exemplifying the vse and ●orce of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses 1 ASwell for farther discouerie of Romish blasphemie as ratification of our formar assertion let vs view with diligence that place of Moses wherein such strict obedience and attention to the Messias doctrine is enioyned as no where else such as no other may exact without incurring the curse there threatned to the disobedient The Lord thy God will raise vp thee a Prophet like vnto me from among you euen of thy brethren vnto him yee shall hearken According to all that thou desiredst the Lord thy God in Horeb in the day of the assembly when thou saidest Let me heare the voyce of my Lord God no more nor see this great fire any more that I die not And the Lord said vnto me they haue well spoken I wil raise them vp a Prophet from among their Brethren like vnto thee and will put my words in his mouth and hee shall speake vnto them all that I shall command him And whosoeuer will not hearken vnto my words which he shall speake in my Name I will require it of him This prophesie by ioint consent of best interpreters as well moderne as ancient Pontificians as Protestants may bee truely and literally applyed to other Prophets whether of the old or new Testament according to that measure of the spirit they had from him of whose fulnesse all as well such as in time went before him as those that came after him had receiued grace for grace True it is if wee rightly value the strict propriety of euery word or clause in the whole context what all historicall circumstauces put together import or the full extent of S. Peters paraphrase on the last sentence it cannot bee exactly fitted vnto any but Christ vnto whom onely the whole discourse is as fully commensurable as a well made garment to the body that weares it yet is this no impediment why the same rule taken according to some literall circumstances might not vsually serue for certaine discretion of true Prophets from false as wee vse to notifie lesser but indefinite quanties of things by the known parts of some greater measure commensurable if wee take the whole to substances of a larger size 2 Euident it is out of the literall meaning of this law acknowledged by all that Israel was strictly bound to hearken vnto such Prophets as God at any time should raise them vp though with most attention and greatest reuerence to heare the Prince of Prophets But the question is vpon what tearmes or how farre they were bound to heare all Absolutely and at first proposall of their doctrines without examination of them by the written law So might hee that could haue set the best legge foremost and stept vp soonest into Moses chaire haue kept the rest of his profession in awe by thundering out Anathemaes thence as the Pope doth from Saint Peters to all gaine-sayers priest or people By what rule then were true Prophets to be distinguished from false By miracles These were meanes oftimes effectuall but as was intimated more vsuall for enforcing men to an acknowledgement of the truth in generall then for trying particular controuersies by amongst true professors in respect of whom they were subordinate to that rule giuen by Moses in the words immediately following But the Prophet that shall presume to speake a word in my Name which I haue not commanded him to speake or that speaketh in the name of other Gods euen the same Prophet shal die And if thou think in thine heart How shall wee know the word which the Lord hath not spoken When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not therefore be afraid of him 3 Before this or any other part of the law was written somewhat in proportion answerable to it did alwayes necesssarily concurre with miracles for distinguishing true professors from seducers When the controuersie was betwixt Moses and Pharaohs Enchanters the Lord confutes his aduersaries by an ocular demonstration of his power yet further ratified by their confession whose words were

to stagger vs most is this Why doe you belieue or how can you know those Bookes which yee call Scriptures were from God The last and finall answere according to the Iesuiticall Catechismes wherein as you heard before out of Bellarmine they thinke they haue great aduantage of vs would be this The holy Church our Mother doth so instruct giuing vs this expresse admonition withall his amplius fili mine requiras Here vpon God their Father and the infallible Church their mothers blessing their soules are bound to rest without further doubt or demand Whence vnlesse they vse so me mentall reseruation or seeke to shrowd themselus in the former aequiuocation hetherto vnfolded they must of necessity account themselues accursed if they deny the last or finall resolution of their beliefe to be into the Churches infallibility or veracity Againe what reasonable man would demand further resolution of any doubts incident to his faculty bee it reall or verball speculatiue or practicke then into the prime and immediate rules He should surely be lasht in a Grammer schoole that eyther for quantity of syllables right accent construction of wordes or the like would seeke a fu●ther reason then a knowne generall rule which admitteth no exception So should he with disgrace bee turned ouer the Barre amongst the Lawyers that would demurre or seeke a deuolution of an euident ruled case which by his owne confession could neuer alter Much more grosse would his absurdity appeare that in the Mathematiques or other demonstratiue science should attempt to resolue a probleme or conclusion further then into an vnquestionable theoreme or definition Finally might wee haue a centum●irall Court of all professions vnder the sunne our aduersaries would bee condemned with ioint consent eyther of intollerable folly or impudency if they should with Valentian deny the last resolution of their faith to bee into the Churches infallibility seeing they make it such a Catholike inerrable perpetuall rule of Christian faith as admits no exception no deuolution from it no appeale It is to them more then he said of Logicke Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolue all doubts concerning the very Canon of Scriptures or Gods word written or vnwritten or the true sense or meaning of both briefly able most authentically to determine define all controuersies in Religion of what kind soeuer 4 Nor will it boot them ought to say that Gods word in the Churches mouth is the Rule whereinto faith is finally resolued seeing the Church defines nothing but by Gods word eyther written or vnwritten For this is more then the party which beleeues it can know nor hath hee any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning eyther of statute or customary law yet if wee could not know eyther the one or the other or their right interpretation but onely by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued iointly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of iustice must bee onely into the Iudges skill and fidelity This inference Sacroboscus would nor deny hee himselfe hath made the like to proue that not the Scripture but the Church must bee the infallible rule of faith You will obiect saith he when the Church defines it alwayes defines according to the word of God eyther written or vnwritten New reuelations it receiues none the promised assistance of the spirit helps it onely to know what is alreadie reuealed Therefore from the first to the last that which determines controuersies and is the Iudge in all questions of faith is the word of God To this obiection thus hee answeres because we cannot be certaine of the true sense of Gods word but by the voice of the Church which heares our controuersies and answeres them The Church is Iudge although it iudge according to Gods word which vpon examination and by the spirits assistance it alwayes vnderstands a right And if euery one of vs should haue the infallible gift of vnderstanding Gods word wee should not neede any other Iudge The Reader I hope will remember what was said before that those flowting hypocrites would faine beleeue the Pope saith nothing but what God saith that God may be thought to say all he sayes which is the most abhominable blasphemie that euer Hell broacht worse then worshipping of Diuels as shal appeare hereafter 5 It may be some Nouice in Artes that hath late read some vulgar Logicians vpon the demonstrations might here frame this doubt in fauour of the Romish Churches Doctrine As the finall cause may be demonstrated by the efficient and the efficient by the final so may the Church be infallibly proued by Scriptures and the Scriptures againe by the Churches authority both infallibly beleeved each for others sake as both the former demonstrations are true and certaine and yet mutually depending one vpon the other 6 This obiection had some late Logicians vnderstood what they said would carry some shew of truth to countenance Valentians former circular resolutiō but they lace their M rs rule vttered by him Pingui Minerua too too straightly For taking it as they do we shold admit of circular demōstrations the conceit wherof can haue no place but in a giddy braine To demonstrate the finall cause in any worke of Nature were to assigne a Counsailor to the infinite wisdome of the God of Nature in whose intention the end is first and is the cause of all operation or efficiency Who could giue or who would demaund a naturall cause why life should be prescribed for this is the will of him that gaue it If question were made of the manner how the life of man and other creatures is preserued when as their heat might seeme to choake them A man might truly answere by respiration and respiration is from the lungs But it is one thing to aske how or by what meanes another for what end any effect is produced The former is an inquiry of the efficient within these precincts of meanes or motions alwayes prime and independent The later of the final cause absolutely indemonstrable becauses it implies a contradiction to giue a reason why that should be for whose sake all other things of that ranke haue being Nor is the end it selfe to speake properly euer produced though oftimes in common speech we take the effect immediately thereto destinated because most sensible for the end it selfe as we doe the starre next to the pole because visible for the pole or point immoueable Thus we confound respirations or actuall preseruation of life with the finall cause why men haue lungs when as both are effects of the lungs

c. sect 3 c. 7 p. 2 11 13 If yee shall hearken therefore to my cōmandements c. ibid. p. 4. 11 18 Therefore shal you lay vp these my words in your harts and in your soules c. ibid. p. 2. 11 19 And yee shall teach them your children c. ibid. 11 22 For if you keepe diligently all these cōmandements c. ibid. 11 26 Behold I set before you this day a blessing a curse c. ibid. p. 4. 18 15 The Lord thy GOD will raise vp thee a Prophet like vnto me c. sect 3 c. 11 p. 1 18 15 19 Vnto him shall yee hearken according to all that thou desiredst of the Lord c. sec 3. c. 11 p. 21 18 18 I wil raise them vp a Prophet from among their brethren c. sect 3. c. 11. p. 10 18 18 Whosoeuer will not hearken vnto my wordes which he shall speak c. sec 3 c. 11 p. 18 18 19 Whosoeuer will not hearken c. sect c. 11 p. 16 18 14 The Nations which thou shalt possesse hearken vnto those that regard the times ibid. p. 19. 18 20 But the Prophet that shall presume to speake a word in my name ibid. p. 1. 17 8 If there arise a matter to hard for thee in iudgement c. sect c. 2 p. 1 17 19 And it shall bee with him and he shall reade therin all the dayes of his life c. ibid. p. 4 24 10 There arose not a Prophet since in Israel like vnto Moses c. sect 3 c. 11 p. 18 27 11 12 13 14 These shall stand vpon Mount Gerizim to blesse the people c. s 3 c. 7 p. 4 30 1 Nowe when all these things shall come vpon thee c. ibid. p. 11 31 16 That when they went a whooring after the Gods of a strange Land c. sect 3 c. 9 p. 6 31 10 11 12 13 Euery seuēth yeare when the yeare of freedome shall bee c. sect 3 c. 7 p. 4 Ioshua 8 33 34 35 ANd all Israel and their Elders and their Officers stood on this side the Arke c. sect 3 c. 7 p. 4 Iudges 2 7 8 THe people had serued the Lord all the dayes of Ioshua c. sect 3 c. 7 p. 6 6 13 The Lord is with thou valiant man c. ibid. 6 14 And the Lord looked vpon him and said goe in this thy might ibid. p. 7 17 15 When Gideon heard the dreame told c. ibid. p. 8 6 15 Ah my Lord whereby shall I saue Israel c. ibid. 8 33 But when Gideon was dead c. ibid. par 9 Samuel 1 23 9 ANd Dauid hauing knowledge that Saul imagined mischiefe against him said to Abiathar the Priest c. sect 3 c. 1 p. 3 1 30 7 8 And Dauid said to Abiathar the Priest Ahimelechs Son I pray thee bring me the Ephod c. ibid. 1 28 6 Therefore Saul asked counsell of the Lord and the Lord answered him not ibid. p. 4 Kings 1 13 18 ANd hee said vnto him I am a Prophet also as thou art and an Angell spake vnto me c. s 3 c. 8 p. 6 1 22 24 When went the spirit of the Lord from me c. sect 3 c. 9 p. 2 1 18 36 And when they should offer the euening sacrifice Elijah the Prophet came and said c. sect 3 c. 11 p. 7 1 22 28 If thou returne in peace the Lord hath not spoken by me ibid. 2 4 27 Let her alone for her soule is vexed within her c. sec 3 c. 11 p. 11. Chronicles 2 21 20 THus saith GOD why transgresse yee the commandement of the Lord Surely yee shall not prosper c. sect 3 c. 9 p. 6. Nehemiah 1 7 WE haue grieuously sinned against thee c. sect 3 c. 7 p. 11. Psalmes 2 7 THou art my Son this c. sect 3 c. 11 p. 22 50 16 What hast thou to do to declare mine ordinances c. sect 2 c. 7. p. 12 50 25 To him that disposeth his way aright will I shew the saluation of God c. ibid. 78 33 34 When he slue them they sought him c. s 3 c. 7 p. 3. Isaiah 6 1 2 3 I Saw also the Lord sitting vppon an high Throne c. sect 3 c. 10 p. 5 6 9 Goe and say vnto this people yee shal heare indeed but yee shall not vnderstand c. sect 3. c. 5. p. 3. 11 2 And the Spirit of the Lord shall rest vpon him c. sect 3. c. 10. p. 5. 28 16 Behold I lay in Sion a chiefe corner stone c. sect 2. c. 7 p. 7. 35 5 Then shall the eyes of blind be lightned sect 3. c. 10. p. 5. 40 3 A voice cryeth in the wildernesse prepare yee c. sect 3. c. 11. p. 12. 42 1 Beholde my seruant I will stay vpon him c. sect 3. c. 30. p. 5. 61 1 The Spirit of the Lord is vpon mee therefore the Lord hath anointed me sect 3. c. 10. p. 5 53 8 9 But his generation who shall declare c. sect 3. c. 11. p. 22. 42 8 9 I am the Lord this is my name and my glory I wil not giue vnto another sect 3. c. 11 p. 13. Ieremiah 18 18 COme and let vs imagine some deuise against Ieremiah c. sect 3. c 9. p. 3. 28 6. 7. 8. 9 Euen the Prophet Ieremiah said so be it the Lord so doe c. sect 3. c. 11. p. 7. 26 8. 9. Now when Ieremiah had made an end of speaking all that the Lord had commaunded him to speake c. sect 3. c. 9. p. 3. 28. 10. 12. This saith the Lord euen so will I breake the yoke of Nebuchadnezzars sect 3. c. 11. p. 1● 29 26 The Lord hath made thee Priest for Iehoiada the Priest c. sect 3. c. 9. p. 3. 30 13 14 Their is none to judge thy cause or to lay a plaister c. sect 3. c. 7. p. 11. 32 24 Behold the Mounts they are come into the Citie to take it c. ibid. 32 42 43 c. Thus saith the Lord like as I haue brought all this great plague vpon this people so will I bring vpon them al the good I haue promised them c. ibid. Ezekiel 33. 32. 33 ANd loe thou art vnto him as a jesting song of on that hath a pleasant voyce sect 3. c. 11. p. 7. Daniel 2. 44. THis Kingdome shal neuer be destroyed or giuen to another people c. sect 2. c. 7. p. 20. Malachi 2. 12. ANd now O yee Priests this commaundement is for you c. sect 3. c. p. p. 6. Ecclesiasticus 23. 45. 24. 25 BEcause Phineas the sonne of Eleazar had zeale in the feare of the Lord c. sect 3. c. 2. p. 8. Maccabees 1. 2. 36. 37. 38. But the other answered them nothing neither cast any one stone at them c. se 3. c. 1. p. 9.