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authority_n	book_n	church_n	faith_n	2,919	5	5.3557	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04168	The humiliation of the Sonne of God by his becomming the Son of man, by taking the forme of a servant, and by his sufferings under Pontius Pilat, &c. Or The eighth book of commentaries vpon the Apostles Creed: continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford. Divided into foure sections.; Commentaries upon the Apostles Creed. Book 8	Jackson, Thomas, 1579-1640.	1635 (1635)	STC 14309; ESTC S107480	214,666	423

Saviour suffer not them to perish which do hang on thee Thou art the Lord and owner challenge thy possession Thou art the head helpe thy members Thou art the King give us a reverence of thy Lawes Thou art the Prince of peace breathe upon us brotherly love Thou art the God have pity on thy humble beseechers be thou according to Pauls saying all things in all men to the intent the whole quire of thy Church with agreeing mindes and consonant voyces for mercy obtained at thy hands may give thanks to the Father Sonne and holy Ghost which after the most perfect example of concord be distincted in property of persons and one in nature to whom be praise and glory eternally Amen FINIS A CATALOGVE OF the severall Treatises heretofore published by the Author THe Eternall Truth of Scriptures and Christian beliefe in two Books of Commentaries upon the Apostles Creed The third Book of Commentaries upon the Apostles Creed containing the blasphemous positions of Iesuits and other later Romanists concerning the authoritie of their Church Iustifying Faith or the faith whereby the just doe live being the fourth Book upon the Creed A Treatise containing the originall of unbeliefe misbeliefe or misperswasions concerning the Verity Vnity and Attributes of the Deity with directions for rectifying our beliefe or knowledge in the forementioned points being the fifth Book upon the Creed A Treatise of the Divine Essence and Attributes the first and second parts being the sixth Book upon the Creed The knowledge of Christ Iesus or the seaventh booke of Commentaries upon the Apostles Creed containing the first and generall principles of Christian Theologie with the more immediate principles concerning the knowledge of Christ divided into foure Sections The humiliation of the Sonne of God or the eighth Book of Commentaries upon the Apostles Creed A Treatise of the holy Catholick Faith and Church Christs answer to Iohns question or an Introduction to the knowledge of Iesus Christ and him crucified delivered in certaine Sermons Nazareth and Bethlehem or Israels portion in the sonne of Jesse And mankinds comfort from the weaker sex in two Sermons preached at S. Maries in Oxford FINIS * Phil. ● ver 2 3 4 5 6 7 8. * Psal 40. ver 6 7 8. * See the seventh book cap. 17. §. 5. * In the 7. Book and 28. Chap. * See the 7 book cap. 26. § 34. * In the 5th book of Commentaries upon the Apostles Creed or a Treatise containing the originall of unbeliefe c. See the former Treatise chap. 44.45 c. a Mihi verò ratio cur ita sese vocaverit duabus ex rebus p●tenda esse videtur altera quòd solus ipse Ezechiel imo Daniel etiam aliquando ita vocetur ut Irenaeus lib. 3. cap. 18 notavit altera quòd solus ipse se ita vocet Nam alij in novo Testamento nunquam cum filium hominis appellant Ex priore re intelligimus posse eâdem aut simili de causâ quà Ezechielem filium hominis appellari Cur autem Ezechiel ita vocatus sit cum multas illic opiniones reconsuerimus illam R. Abraham maximè probavimus vocari ●um filium hominis quia semper cum Angelis l●quebatur qui eum ut a se qui homines non erant sed videbantur distinguerent fi●um hominis appellabant Nec enim ipse sed cum Angeli ita vocant Simili fortasse ratione Christus quia Deus erat filius Dei quasi a●it●esi quadam cum de se ut homine loquitur fi●ium hominis vocat Non quod al●u● sed quod aliter filius Dei quia Deus fili●s hominis quia homo esset quemadmodum Augustinus indicavit Exposteri reprobabilem conjecturam ducimus ●um se non honoris sed abjectionis ca●á● ita vocare sicut apud Prophetam vermem opprobrium hominum appellat Psal 21. ver 7. Nisi enim nomen abjectionis esset alij etiam eum aliquando eodem modo vocavissent Sed observamus Ezechielem nunquam a se sed abalus Christum nunquam ab aliis sed a se fil●um hominis appellari Ideo ergo se filium hominis appellat ut significet se cum in forma Dei esset nec rapinam arbitraretur se esse aequalem Deo exina●●sse tamen semetipsum formamque servi accepisse habitu inventum ut hominem Phil. 2.6 7. Maldonat in cap. 8 Matthaei ver 20. The 7. book of the Commentaries upon the Creed cha 25. §. 3 4 c. The 7. book of Commentaries upon the Creed Chap. 30. § 10. c. * Deut. 8.3 * Psal 91.11 12. * Ioh. 12.27 * Heb. 5.8 * Matt. 16.22 * Curaeus * Capta Dragonera Magio negotiū datum ut Montemmarinum munitissimū locum aggrederetur Igitur secū ducto Augusto Saluciarū principis not●o filio eò tendit evocatoque quasi ad colloquium praesidiariorum duce ab Augusto quîcum arctissima intercedebat amicitia Magius ex compacto superveniens eum comprehendi jussit ut locum dederet hortatus cum nihil proficeret postremo minas addidit ipsum vinctum quasi ad supplicium in oppidi conspectum deduci imperavit tam miserabili spectaculo victi oppidani ut ducem suum periculo eximerent deditionē fecere 0bservatū tam indignae mortis vehementi metu adeo concussum animo eum suisse ut sanguineum sudorē toto corpore funderet Th●an lib. 10. pag. 221.1 * Cusanus * 2. Sam. 24.17 * Psal 40. Heb. 10.5 6 7. * 1. Pet. 2.18 19. * In his Paradoxes * Mark 14.35 c The 7. book of these Commentaries upon the Creed chap. 36. par 3 4 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ioh. 20.28 * Or sayed himselfe c. * The 7. Book of Commentaries ca. 6. c That is it should be a quiet habitation for bordering Nations or a mixt people * zach 9.9 * Vide Riberam in secundum Haggaei * Nunquam cohabites impiis eò quòd fieri non possit ut non ex illorum conversatione tu impius evadas Quod si m●raris Considera quid acciderit Iiphtah Gileaditae qui licet iustus esset tamen quia habitavit in tribu Epharaijm ipse ab eis ad impietatem pertractus fuit Cum enim videret quòd filios filias suas idolo Baal comburerēt inde quoque ipse abiit similique modo filiam suam occidit Item cum videret eos operam dare homicidiis factus est ipse homicida abiens interficiens 40. duo mill●a ob quod facinus tanquam impius punitus non meruit sepulturam juxta id quod dicitu● Et sepultus est in civitatibus Gilead Iudic. 12. Qui locus Scripture docet di p●sa sin●e ●ossa ejus in omnibus civitatibus Gilead In quocunque enim loco videbant ejus ossa sepe●●ebant ea Ben. Syrae Sentent Mor. 6. * Marke Luke in the forecited places and S. Ioh. chap. 12. ver 14. * Zach. 9.9 * Statius * Vide Hebraicum contextum Prov. 19.21 Quòd verò ponderibus resistat in adversū incurvetur facere idem Iudices debent atque reluctabundi seductores pellacesque omnes detrectare neque mulieribus neque vio●etiae ced re Pierius in initio sui lib. I. de hierog inquit Aristot Si super arboris ejus lignum magnum quantumlibet pondus imponas Palma minime deorsum cedit nec infra flectitur sed adversus pondus ●esu●git sursum nititur in adversum fornicata Marke 10.48 * See Christs answere to Iohn In the 7. Booke last Chapter of the last section * Chap. 26. * Vide Genebrardum in Psal 3. * See Cap. 15. par 3. 4. * Ver. 69. * Matth. 26.64 * Sect. 3. Chap. 11. par 9 10. c. * See Jer. 45. ver 5. 39 Vide Nebrisensis quinquagenam C. 14. * Chap. 26 parag 4. * Zach. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriosum pretiū quo appretiatus sum Zach. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the 7. book of Commēts on the Creed S. Matthew addes and saith it was called the field of blood unto this day which argues that he wrote his Gospel a long time after S. Peter made his Comment upon the Psalmist See Psal 55.16 * See the 7. book of these Commentaries sect 3. cap. 28. sect 5. Mat. 27.50 Mat. 15.37 Gen. 22. * Ier. 32.42 * Scilicet in 3. Cap. ejus libelli * See Christs answer to John * Vide Chytraeism in hoc caput Sect. 2. * Vide Petrum Ramū in Commentariis de side Capite 130. de Christi sepulturâ Et Tremellium in editione Syriaci Testamenti See the 2. page of this Treatise

fitly pretended for the first composing of it then the extraordinary joy of the whole Communitie of the people of Juda and Israel aswell Priests as Laicks upon the erection or finishing of the second Temple For within the compasse of this season Haggai had prophecied that the desire of all Nations should come unto that Temple The precise time according to exact calculation of his comming to Jerusalem and of his death there had beene notified by Daniel not long before The sacred history of the times wherein Zerubbabel Ieshua Haggai and Zechariah lived beare plentifull record that the people of Judah Benjamin or Israel had no just cause or great occasions of rejoycing according to that scale of joy and gladnesse which is charactered in the 118. Psalme immediately after their returne from Babylonish captivitie For both neighbour Nations and the principal Officers of this side Euphrates of those kings unto whom they were subject did partly by violence partly by malicious suggestions for divers yeares prohibite the erection of the Temple and the re-edifying of Jerusalem More feare then joy did possesse this great people when they begun to erect the Altar of the Lord as may appeare from Ezra 3.4 And that was divers months before the foundation of the Temple was laid at which time indeed there was much joy especially amongst the people and younger sort Yet joy mixt with many teares of the Ancient especially Priests and Levites which had seene the former Temple at least the foundation of it Ezra 3.12 13. 5 However it is probable that this 118. Psalm was in part composed upon the sight or view of the first foundation of the second Temple For Ezra tells us that the Priests and Levites after the ordinance of David King of Israel sung together by course in praising and giving thanks unto the Lord because he is good and his mercy endureth for ever toward Israel And in this forme of thanksgiving the 118. Psalme begins and ends O give thanks unto the Lord for his mercy endureth for ever Let Israel now say that his mercy endureth for ever ver 1. O give thanks unto the Lord for he is good for his mercy endureth for ever ver 29. I am not forgetfull nor can the Reader be ignorant that there is another Psalme videlicet 136. in which this forme of praise is more perpetuall as being the close or fall of every verse But that Psalme as I have many inducements to conceive was composed long before the foundation of the Temple was laid But other Psalmes of thanksgiving there are besides these two which were composed upon speciall occasions and afterwards continued in their solemne feasts with further additions and amplifications as the like occasions of publique joy did minister For later Prophets or men otherwise inspired by the holy Ghost for that purpose to intersert or adde more plaine or fuller expressions of Davids or former Prophets intent or meaning in their forme of thanksgiving or to paraphrase upon them was never unlawfull although they had added the same curse to such as should adde unto or diminish their writings which is annexed unto the law of Moses and the booke of the Revelations For no addition is forbidden but such as includeth a vitiation of the text or such as pretendeth Divine authority when it hath it not 6 But however this 118. Psalme or most part of it might be begunne upon the occasions forementioned by Ezra yet some passages in it there are which in particular refer unto some one of the three great and anniversary solemnities as that This is the day which the Lord hath made we will rejoyce and be glad in it Save now O Lord I beseech thee c. ver 24 25. Now after the foundation of the Temple was laid there was no solemn feast in which this peoples expression of joy and thanksgiving was so remarkeable or so peremptorily required as in that feast of Tabernacles or booths recorded by Nehemiah cap. 8. A feast of Tabernacles there was some few months after the foundation of the Temple was laid by Zerubbabel and Ieshua the sonne of Iozadeck recorded by Ezra 3.4 c. But that feast of Tabernacles was solemnised secundùm quid onely in respect of the peculiar daily sacrifices which the Law in that month appointed to be offered There is no mention in Ezra of their dwelling in boothes either in their publique streets upon their publique houses or in the Courts of the Lords house which was not at that time builded This part of that great solemnity had not beene observed from the daies of Ioshua the sonne of Nun untill Nehemiah had put his peremptory commission for re-edifying Jerusalem in execution Nehemiah which is the Tirshatha and Ezra the Priest the Scribe and the Levites that taught the people said unto all the people This day is holy unto the Lord your God mourne not nor weepe for all the people wept when they heard the words of the Law c. And they found written in the Law which the Lord had commanded by Moses that the Children of Israel should dwell in boothes in the feast of the seventh month And that they should publish and proclaime in all their Cities and in Ierusalem saying Goe forth unto the Mount and fetch Olive branches and pine branches and myrtle branches and Palme branches and branches of thick trees to make booths So the people went forth and brought them and made themselves booths every one upon the roofe of his house and in their courts and in the courts of the house of God and in the street of the water gate of Ephraim And all the congregation of them that were come againe out of the captivity made boothes and sate under the boothes for since the dayes of Ioshua the sonne of Nun unto that day had not the Children of Israel done so and there was very great gladnesse Also day by day from the first day unto the last day he read in the booke of the law of God And they kept the feast seven dayes and on the eighth day was a solemne Assembly according unto the manner Nehem. 8.9 10 11. c. This great day of the feast was that anniversary solemnity wherein our Lord and Saviour after the revolution of many years how many I leave to the calculation of Chronologers did make that solemne proclamation unto the people assembled at the feast of Tabernacles Iohn 7.37 In the last day that great day of the feast Iesus stood and cryed saying If any man thirst let him come unto me and drink He that beleeveth on mee as the Scriptures have said out of his belly shall flow rivers of running water But this spake he of the Spirit which they that beleeve on him should receive For the holy Ghost was not yet given because that Iesus was not yet glorified 7 It is very observable which is recorded by Saint Iohn Chap. 7.14 That about the midst of the feast Iesus went into the

not to the Author 6. But for this place now in question I know it is objected by good Writers both as well of the Reformed as Romish Church that the most ancient copies of St. Matthews Gospel now extant have the name of Ieremiah not of Zachariah and therefore it is a presumption at least that the name was not interserted by any Interpreter or Transcriber but exprest by the first Author himself Yet this is a presumption onely no just proofe because there may be for ought we know more ancient copies of S. Matthew then any man of later yeeres hath seene or published to the world as of later yeeres some copies of the Septuagint and of St. Iohns Gospel have been communicated unto the Christian world which are more ancient then those which in former ages were most common Again no man can make such proof that any Greek Manuscript of S. Matthew now extant is more ancient then the Syriack Testament in which the name of the Prophet Ieremiah is not to bee found although the substance of S. Matthews Text concerning the fulfilling of this Prophecie bee plaine and full Lastly I think scarce any of the Romish Church would affirme that such Manuscripts as they have seene are more ancient then their first vulgar Latin Translation of the Books of Moses And now if it bee no prejudice to the substance of truth in their most ancient Translation to intersert names and places not so much as heard of in Moses his time nor added by the Seventy Interpreters or other expressions of the Hebrew names used by Moses by the Grecians but new names imposed by the Grecians upon places otherwise called in more ancient times it can no way disparage the true sense or meaning of S. Matthew although very ancient Interpreters or Transcribers have interserted the name of Ieremiah instead of Zachariah into the body of his Text. But where doth the most ancient vulgar Translator make any such intersertion of names into the body of Moses his writings To omit other places so he doth Numb 34.11 where we reade as the Hebrew verbatim hath it And the coast shall goe downe from Shepham to Riblah the ancient vulgar Latin makes this intersertion de Sephama descendent termini in Reblata contra fontem Daphnen The coast or border shall descend from Sephama to Riblah over against the fountaine called Daphne that is to that Antioch where Christs followers were first named Christians It is not probable that the first Author of the vulgar Latin was more ancient then that Hebrew copie of those Apocryphal books ascribed to Ieremiah by the sect of the Nazarenes Now this testimony alledged by St. Matthew being extant in that Apocryphal book before any Latin Translation of the Bible and more antient then any Greek transcript of S. Matthew as yet publickly knowne the Interpreters Greek or Latine might with the same confidence intersert the Prophet Ieremiah his name into the body of the text as the vulgar Latine doth the name of the fountaine Daphne into the history of Moses The most ancient and best Authority which the Author of the vulgar Latine can pretend for this intersertion is from the Author of the 2. Book of Maccabees I could not therefore condemne Maldonat for speaking inconsequently either to the truth it self or to the Authority of the Romish Church wherein he lived for his ingenuous free opinion concerning this misnomer in the text of S. Matthew which is a farre grosser error in Transcripts or instruments of the Law then of the Gospel 7 But whether we admit of Maldonats or Iunius opinion as the more probable the third difficulty proposed will not be dissolved by one or both And that was how the Author of the prophecy whose accomplishment S. Matthew records were it Ieremiah Zachariah or some other should sustaine the person of Iudas the Traitor and the person of our Saviour CHRIST who was betrayed of whom the forecited Prophecy was to be literally fulfilled That it was fulfilled by Iudas fact is granted by all but how it was fulfilled of our Saviour is a question which most Interpreters leave undetermined For the resolution or determination of it there might be another question premised to wit whether he or they whosoever they were who did foretell Iudas his casting down the thirtie pieces of silver to the Porter in the Temple did fore-signifie this by way of vision or did withall fore-picture it by like matter of fact But the resolution of this latter question neither altogether impertinent nor absolutely necessary might be referred to the determination of the like question moved by Interpreters upon that of Hosea 1.2 Goe take unto thee a wife of whoredomes and children of whoredomes for the land hath committed great whoredome departing from the Lord However they have determined or shall determine that question concerning Hosea as whether indeed he did take a wife of fornication unto him or onely spake symbolically as if his sayings were to be construed for his deeds neither part of the determination will determine the present difficulty how either Ieremiah or Zachariah should represent either our Saviour Christ or Iudas either by word or deed The shadow of this seeming stumbling block hath affrighted some learned Commentators out of the right way into which they had upon good deliberation entred To instance in one it was well observed by Castrus upon the 11. of Zachariah Nihilominus sicut Zacharias in sua personâ referebat Christum ita facto suo Nam quemadmodum pro suo munere pastoritio exigebat pretium fidem pietatem ex corde datum est pretium vile triginta argenteorum ita Christus postalabat à Iudaeis pro suo Evangelizandi munere ut sibi crederetur ut Deus coleretur At illi pretio triginta argenteorum eum estimaverunt Et sicut Propheta indignatus quòd tam vili pretio fuisset aestimatus pretium projecit et eos qui pretium illi dederunt ita Christus projecit Iudaeos tradidit Romanis devastandos Ne verò dicamus Zachariam Iudae personam Christi simul retulisse videtur veriùs diversam esse prophetiam Zachariae Jeremiae Nam Hieronymus super 27. Matthaei sic ait Legi nuper in quodam Hebraico volumine quod Nazareae sectae mihi Hebraicus obtulit Jeremiae apocryphum in quo haec ad verbum scriptareperi Zachariah he grants did represent Christ both by personal office and by matter of fact Zachariah did demand faith hearty piety of his flock for his propheticall paines amongst them and they tender him a base reward thirty pieces of silver So Christ required of the Jews for his Evangelicall function amongst them onely this that they would beleeve him and worship God and they value him at 30. pieces of silver Again as the Prophet with indignation renounced both the base stipēd which was offered to him the flock which did tender it so Christ cast off the Jews