dealt Satan with Eue he made shewe that hee had some good thing to tell her whereby their state might be bettered but it turned to theirs and our destructiō So did the foure hundred false Prophets of Baal contrarie to the true Prophet Michaiah prophecie good successe to Ahab in his war against the Aramites but his harkning to them cost him his life And so dealt Hananie with the Iewes when they were besieged by the King of Babels armie contrarie to Ieremies counsell he prophecied peace and safetie but it turned both to his owne and to their destruction Ier. 28. 1 2. c. The 7. pretence is boldnesse and constancie in suffering for their opinions for a man in obstinacie may liue and die for errour as well as the childe of God may doe for the truth Constancie in opinion is no sure note whereby to iudge a true Prophet for many heretikes haue suffered death confidently for the maintenance of their damnable heresies Thus we see the pretences of false Prophets now hereto wee must adde this second point to wit that for all this they bee but wolues because by their damnable doctrine they seeke to poison and corrupt the soules of simple men If it be said they haue no such intent they themselues thinke it to be the truth I answer that may be true in some but this cleareth them not from beeing wolues for the deuill that hath deluded them who is their Lord and master doth by them dangerously delude and deceiue the simple The Vse 1. Considering this danger of false Prophets we must practise Christs lesson Mat. 10. 16. Be simple as doues that is bee innocent and harmelesse thinking euill of none neither intending euil or offence to any in thought word or deede and yet we must be wise as serpents who haue great subtiltie in sauing and defending their head from harme so must euery one that lookes to be saued labour for so much wisedome whereby hee may preserue himselfe from the hurt of false prophets Now the beginning of this wisedome is to feare God in hi◠word beleeuing his promises obeying his commandements The true feare of God is not without knowledge and therefore euery one must labour to be instructed in the principles of religion for without knowledge we cannot feare God and so shall want true wisdome to eschew false Prophets II. In that the false teacher by so many faire shewes seekes to bring in false doctrine it is euery mans dutie in his place to labour to preserue wholesome doctrine and the puritie of true religion This dutie is necessary for we must be as forward for the truth as the enemie is for falshood and doe as much for God as they doe for the deuill Againe no poyson is more deadly to the body then false doctrine 〈◊〉 to the soule therefore seeing God hath long blessed vs with his truth let vs esteeme it aboue all outward blessings and by seeking to preserue the puritie thereof shew our selues thankfull to God for the same Verse 16. Ye shall know them by their fruits do men gather grapes of thornes or figs of thistles This verse those which follow to the 21. containe the third point which Christ laieth down concerning false prophets namely the means whereby we may discerne and iudge of them And herein he obserueth this order First he giues vs a notable rule to direct vs in iudging of false prophets Ye shall know them by their fruits Secondly hee explanes the same rule by a similitude drawne from trees Doe men gather grapes of thornes c. For the rule that we may vnderstand it the better wee are to search what is meant by the fruits of false Prophets A false Prophet must bee considered two waies First as he is a man taking vpon him the name profession of Christ for so false Prophets vse to do and secondly as he is a false prophet in both these respects hee hath his fruits As he is a man taking vpon him the profession of Christs religion hee may bring forth many outward duties of external obedience vnto the moral law but these fruits are not here meant for a false Prophet may dissemble much goe farre in the outward duties of religion so as he cannot be discerned by his generall profession or by the works of his ciuil conuersatiō There be other fruits which come frō him as he is a false prophet by them must he be discerned these therefore are to be considered Now we shall know them the better by searching out the fruits of a true Prophet 〈◊〉 he is a man of God appointed to teach Gods people The fruits of a true Prophet be principally three I. He teacheth and preacheth in the name of God by vertue of calling from God and otherwise dares not presume to teach Rom. 10. 14. How shall he teach vnlesse he be sent and the author to the Hebrewes saith Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe but was called thereto by his father Heb. 5. 5. And this stands with reason for euery true Prophet and teacher stands in Gods roome and is Gods embassadour to deliuer his will to his people which thing none can doe but he whome God calleth and sendeth for that purpose Yet the calling of Prophets and teachers by God is diuers Some are called by voice from God immediatly as were Abraham Moses and Samuel and all the Apostles in the new Testament by the immediate voice of Christ for Paul was called by the voice of Christ from heauen Act. 9. 4 5 6. Againe others haue their calling from God by the speciall message of some Angel or some men Thus was Aaron called by Moses Elisha by Elias and Philip by an Angel to preach to the Eunuch Act. 8. 26. Thirdly others be called by the instinct and motion of Gods spirit so Act. 8. Philip was by ordinarie calling a Deacon but by extraordinarie instinct he became an Euangelist and a preacher of the Gospel for the building of Gods Church These three kinds of calling men into the ministerie were extraordinarie and are now ceased and not to be looked for neither are they to be regarded which say they are thus called at this day A fourth way whereby God now calleth Prophets and teachers into his Church is by his Church for God hath giuen to particular Churches a particular ministeriall power and seruice whereby they may designe a place vnto the teacher and also make manifest that God hath called him Now this authoritie is but ministeriall to designe and manifest whome God hath called for the principall calling is from God for Act. 20. 28. the Elders of the Church of Ephesus are said to be made ouerseers by the holy Ghost when as they were designed thereto by men And by one of these foure waies are all true Prophets and Teachers called Here some may demaund what kind of calling
obedience to God now vnlesse God appoint them the doing of them cannot be any obedience to his will Thirdly will-worship whereby men thrust vpon God their owne inuentions for his seruice is euery where condemned and of like nature be all those actions wherein men of themselues doe fasten goodnesse without the will and appointment of God This point must bee remembred because the Church of Rome doth teach the contratie That a man may doe good workes not required or appointed by God but the former Reasons shew this to be false and the arguments which they bring for their opinion are nothing but abuse of Scripture as in these fewe may plamely appeare First they say the Iewes had free-will offerings which were not commanded in the word and yet were acceptable vnto God and so do many now adaies many good workes acceptable to God though not commanded Answ. Their free-wil offerings were ordained of God and therefore were acceptable they were onely free in regard in the time of offering them but for the manner how and the places where they must be offered both these were appointed of God Againe they say Phinees slewe Zimrâ— and Cosbie with Gods approbation though hee was no Magistrate and therefore workes not commanded of God may be acceptable vnto him Ans. Though Phinees had not any outward commandement yet he had that which was answerable thereto to wit an extraordinary instinct by the spirit wherby he was carried to doe that fact which was as much as if God had giuen him an expresse commandement And so we may say of the Ministerie of sundry auncient Prophets who by extraordinarie instinct were mooued thereunto and vpon this ground did Elijah slaie Baals Prophets Thirdly Maries fact say they in powring a boxe of costly ointment on the head of our Sauiour Christ was a good worke and yet there was no commandment for it in Gods word Answer Maries fact was a worke of confession whereby she testified her saith in Christ and so was generally commanded though not in particular Againe she was carried thereto by a speciall instinct of the spirit for she did it to burie him as Christ himselfe testisieth because his buriall was so speedy after his death in regard of the approaching of the sabboth that they could not embalme him as the manner of the Iewes was now euery instinct of Gods spirit in the conscience of the doer hath the force of a particular commandement Fourthly the spirit of God say they mooues euery man to any good worke that is to be done and therefore men need not a particular commandement for euery worke for those that are carried by the spirit cannot but doe well Answer True it is the spirit mooueth men to good works freely but yet this motion of the spirit is in and by the word of God and at this day those instincts which are besides the word are mens owne fancies or illusions of the diuell Many other reasons they alleadge to this purpose for the Iustifying their vowes of Chastitie of regular obedience pilgrimages trentals and such like but they are like to these and notwithstanding them all the truth is this that for substance a good worke is such a one as is ordayned appointed commanded by God And here by the way we may obserue that they are farre deceiued who so much commend the times of Poperie for good workes for the truth is that all their oblations to Images to Monasteries and to Churches for Masses Pardons and such like were no good workes but onely in their owne opinion for God commanded them not Now it is the Lords reuealed will that must giue the goodnes to mans worke Mich. 6. 8. he hath shewed thee O man what is good and what the Lord requireth of thee Next I adde Done of a regenerate person The Author of a good worke is not euery one in the world but that man or woman that is a member of Christ borne a new by the holy Ghost so Christ here saith Let your light c. restraining his speech to the persons of his disciples True it is that among Turkes and Infidels many a ciuill man will doe workes of mercie of ciuill iustice and liberalitie and will abstaine from outward sinnes and liue orderly now these and such like though in themselues they be good workes so farre forth as they are required by the law of nature or commaunded by Gods word yet in an infidel or an vnregenerate person they are sins for first they proceed from an heart which is corrupt with originall sinne and with vnbeleefe for the heart is the fountaine of all actions and also they are practised by the members of the bodie which are weapons of vnrighteousnesse and therefore must needs be like vnto water springing from a corrupt fountaine and running through a filthy channell Secondly these workes are not done for Gods glorie and the good of men Thirdly they are not done in obedience to God according to the Rule of goodnesse the will and word of God and therefore cannot be good workes And this must teach euery one that would doe good to labour for regeneration by the holy Ghost that so his person may be good then shall his workes of obedience be good in Gods sight for such as the tree is such will be the fruit An euill tree cannot bring forth good fruite nor a good tree euill fruite Matth. 7. 18. Wee must therefore labour to be engraffed into Christ for without him we can doe no good thing but beeing paâ—takers of his grace we shall abound with the fruits of rightcousnesse which are by Iesus Christ vnto the praise and glorie of God Phil. 1. 11. Thirdly I adde that good workes must be done in faith for saith is the cause of euery good worke and without faith it is impossible to do any good worke Now in the doing of a good worke there is a twofold faith required First a generall faith whereby a man is perswaded that God requires of him the doing of that worke which he takes in hand as when a man giueth almes hee must be perswaded it is Gods will he should giue almes and so for other good workes for what soeuer is not of faith is sinne that is whatsoeuer proceedeth not from this perswasion in the conscience that it is Gods will that such a thing should be done or should not be done is sinne for he that doubteth of the thing he doth sinneth therein though the thing done be good in it selfe Secondly herein is required Iustifying faith whereby a man is perswaded in his conscience of his owne reconciliation with God in Christ of this it is said Heb. 11. 6. Without faith it is impossible to please God This Iustifying faith hath a double vse in the causing of a good worke First it giues the beginning to a good worke for by iustifying faith Christ with his merits is apprehended and applied
their strong faith that no euill companie can hurt them and hereupon they take occasion to liue as they list But that this is a vaine presumption may hereby appeare because true faith purifieth the heart and strengtheneth a man in life to auoid sinne yea it ministreth sweete comfort towards the time of death But vsually these men that bragge and boast so much of their faith are corrupt in heart sinnefull in life and fearefull in their death many times despairing of Gods mercie as lamentable experience oft times teacheth The way to cut off this occasion of offence is this to make triall in our selues whether our faith be true and sound or not This will appeare two waies First by the beginnings and degrees of the workes of the spirit which goe before a true and liuely faith which be three first a true sight of our sinnes with an apprehension of the wrath of God due for the same secondly a true sorrow and griefe of heart for offending God by these our sinnes and lastly an hungering and thirsting after the mercie and grace of God in Christ aboue all worldly things where these things are there is grace but where these are wanting there is no true faith but a vaine presumption Secondly faith will appeare by the worke of loue for in loue will faith bring forth all the duties of the morall law both to God and man for faith worketh by loue and loue is the fulfilling of the law Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith shall soone find if they examine themselues by these two Rules that they haue nothing in them but a vaine presumption which will turne to their deeper condemnation vnlesse they repent and get true faith The third Imagination causing a man to sinne is a thought of securitie whereby he puts farre away the euill day perswading himselfe that though God will come in iudgement against sinne yet it is farre off This was the wicked thought of the Iewes who said the visions shewed to the Prophets were of times a farre off and for many daies to come This conceit is naturally bred in euery man and is the occasion of many foule sinnes Math. 24. 48. The euill seruant said in his heart my master doth deferre his comming and thereupon he takes occasion to smiâ—e his fellowes and to liue lewdly Isa. 28. 15. The wicked say they haue made a couenant with hell and death and though a scourge runne ouer and passe through yet it shall not come at them And the vngodly that walke after their owne lusts say Where is the promise of his comming And is not this wicked thought rife among vs for God hath now a long time called vs to repentance by the preaching of the Gospel and because it takes no place in our hearts he sends vpon vs his heauie iudgements as plague famine rumours of warres but yet all this haue not caused vs to meete the Lord generally that complaint of the Prophet may be applied vnto vs No man saith what haue I done now the cause hereof is this wicked conceit whereby we thinke the euill shall not come not hasten for vs. In this regard we are like the men of the old world who would not beleeue Noah though he preached vnto them both by word and deede and so they knew nothing till the flood came and tooke them all away so fearefull is it to put away from vs the threatnings of Gods iudgements And yet this sinne takes place not onely in the ignorant but many times in the hearts of Gods children The way to remooue this wicked conceit is to esteeme of euery present day as the day of our death or of the last iudgement and so accordingly to prepare our selues to die and to meete God in iudgement euery day This thing Moses aimed at when he praied God to teach him and his people s◠〈◊〉 number their daies that they might applie their hearts vnto wisdome for this perswasion of long life mooues many to giue themselues to the sinnes and vanities of this world excessiuely we must therefore shake off this vaine perswasion and euery day prepare our selues for death and for the day of iudgement so shall we number our daies aright and applie our hearts vnto wisdome for this is true wisdome in man rightly to consider his latter ende And the more neerer doth this dutie concerne vs because of the continued intercourse of Gods iudgements vpon vs in famine plague and pestilence c. which plainly argues that more heauie iudgements are to ensue vnles we preuent the same by speedie and true repentance Hauing thus shewed what be the occasions giuen whereby men are drawne to sinne I come to occasions taken An occasion of sinne or an offence taken is when a man of a good thing frames that vnto himselfe which causeth him to sinne against God and so as much as in him lieth to cast away his owne soule These occasions taken arise especially from foure heads First from the Scripture secondly from the doctrine of the Church drawne out of Scripture thirdly from the state of the Church and fourthly from the state of the wicked For the first though the word of God be most perfect euery way both for matter and style yet hence doe many take offence and that two waies principally partly from the plainnesse and simplicitie of the Scripture and partly from the contents thereof For the first it is most true that the Scripture style and phrase in many things is plaine and familiar euen to the capacitie of the simple yet this is no disgrace to Scripture but rather an honour which more setteth out the Maiestie of Gods word And yet hereby many take occasion to contemne it esteeming the studie of Scripture too base and shallow and the knowledge thereof too plaine and familiar for their fine wits whereupon some giue themselues to other studies and courses which might glorifie God in this calling Others also though they addict themselues vnto Diuinitie yet they more imploy themselues in the writings of men for their priuate studies then in the word of God and in their publique Ministerie they more affect the ostentation of humane wit eloquence and learning in multiplicitie of reading and set words and phrases in diuers languages then that plaine euidence of the spirit which the Apostle Paul so much commends This also is a great fault in many hearers that they are more delighted with the vaine conceits of men in preaching then with the pure and plaine word of God counting basely of that Sermon wherein the Prophets and the Apostles are onely quoted but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers Schoolemen Poets and such like To cut off this offence First the will of God must be considered for the penning and preaching of his word in plaine and
haue wronged vs. Thirdly consider the examples of worthie men in this case for our Sauiour Christ neuer sought reuenge but bare wrong patiently committing all to him that iudgeth righteously leauing vs an example to doe likewise 1. Peter 2. 10. Yea when hee was cruelly and vniustly crucified he praied for his persecutors Luke 23. 34. Steuen also praied for them that stoned him Act. 7. 16. and Dauid though a King would not suffer reuenge to be taken on Shimeâ— that cursed him 2. Sam. 19. 9 10. neither would hee euer touch Saul who sought his life though he had him often in his hands nay his heart smote him for cutting off the lap of his coate so farre was he from seeking reuenge Fourthly in the fift petition wee pray Forgiue vs our sinnes as we forgiue our trespasses but if wee carrie grudging in our hearts we praie God not to forgiue vs but to condemne vs for we will not forgiue but be reuenged on them that offend vs. Now this is a most fearefull case that a man should pray for vengeance vpon himselfe Fiftly it is not meete in common reason that the same partie should be the accuser and the Iudge and yet if a man might reuenge himselfe this should be so and therefore â—f wee would be Christs Disciples we must arme our selues with patience in suffering wrong and referre reuenge to God that iudgeth righteously Yet some will say If we alwaies put vp and suffer wrong wee shall neuer bee in quiet but still be abused Answer Though in our own person we may not reuenge our selues yet wee may craue the helpe of the Magistrate either for the preuenting or for the punishment of wrong done vnto vs for the Magistrate is Gods Liuetenant to releeue the oppressed and to execute vengeance on malefactours thus did Paul send to the chiefe Captaine to preuent a conspiracie that the Iewes intended against him and appealed to Caesar to auoyde the danger of the Iewes at Ierusalem and yet when wrong is done vnto vs wee must beare it patiently without seeking priuate Reuenge although the wrong were doubled or trebled vpon vs. Thirdly our Sauiour Christ here calling the wrong doer an euill one giueth vs to vnderstand that it is the propertie of an euill man to doe wrong vnto others and this title is giuen to the wrong doer to teach vs that wee must suffer wrong patiently though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually but to doe wrong is the marke of an euill man who herein is like the deuill which must teach vs not to doe wrong to any one in his bodie goods or name either by word or deede but rather applie our selues to doe all the good we can to euery one within the compasse of our calling Hereby wee shall see what our estate is for if in our callings wee set our selues to hurt others either by word or deede wee are in the sight of God euil men such are our vsurers and extortioners and all those that vse fraud and deceite in their callings But if wee would shewe our selues to be good men approoued of God in Christ then wee must referre our bodies and soules and all that wee haue to the good of others Although men by nature be like to sauage beasts as Lyons Woolues Cock â—trices c. whose propertie is to deuoure and hurt other creatures yet when it pleaseth God to receiue them to mercie and to place them in his kingdome then they laie aside their cruell nature and liue peaceably one with another for in all the Mountaine of Gods holinesse none shall hurt or destroie verse 9. It is a prophecie of Christs kingdome that therein the sword and speare which are weapons of warre shall bee turned into scythes and mattocks which are instruments of common good in time of peace whereby was signified that when men are conuerted and become true children vnto God they laie aside all malice and giue themselues to doe good and become seruiceable vnto all for the good of all This was notably verefied in Paul who of a persecuter became a preacher yea he became all things to all men that by all meanes hee might win some And thus doing we are like to our heaueÌ„ly father who doth good to all but if we giue our selues to wrong doing we are euill ones and herein like to the deuill himselfe Fourthly Christ here forbidding priuate reuenge which is vnlawful doth hereby establish that reuenge which is lawfull and iust Now lawfull reuenge to speake somewhat hereof is the worke of a iust and lawfull power requiting euill for euill This iust reuenge is two-folde Diuine and Humane Diuine reuenge is the worke of Gods absolute power taking vengeance vpon offenders of the lawfulnesse of this reuenge in God there is no question onely this we must remember that God executes this vengeance daiely in the manifold miseries of this life and likewise in the iust condemnation of the impenitent after death Indeed as a father he chasteneth his Church and children for vengeance in Christ becomes nurturement but as a seuere iudge hee plagues the wicked powring vengeance on them both temporall and eternall Humane reuenge is the ordinance of God whereby men beeing therevnto called by God doe execute vengeance in the name of God and it is twofold extraordinarie or ordinarie Extraordinarie when men are extraordinarily stirred vp by the spirit of God to execute vengeance vpon offenders in the name of God Thus Pâ—iâ—eâ—as slew Zimri and Cosbie and thus many of the Iudges of Israel specially Ehud Sampson tooke reuenge vpon the enemies of Gods people thus Elias the Prophet slew Baals priests 1. King 18. 40. and destroyed the two Captaines and their fifties with fire from heauen 2. King 1. 10. 12. thus Peter killed Ananias and Saphira and Paul stroâ—ke Elimas with blindnesse This kind of reueng is now rare for wee are not to looke for extraordinarie instincts we know Christ rebuked his Disciples for seeking to execute this extraordinarie reuenge vpon the Samaritans and therefore when we haue a conceit hereof in our selues wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge is that which men ordinarily put in execution in the Church and common wealth according to Gods will beeing thereto called by God it is twofold Lesser or Soueraigne Lesser reuenge is the inflicting of lawfull correction vpon offenders in word or deede not reaching to the case of life and death this kinde of reuenge is committed to parents ouer their children and masters ouer their seruants to schoolemasters ouer their schollers and Tutors ouer their pupils Soueraigne reuenge is that whereby the Magistrate may lawfully punish men according to their offences in bodie goods or life it selfe this I call soueraigne not simply but because it is
the written word to be right Scripture and the ground of that which is in the heart for the word written carries a most certen sense beeing both text and glosse whereas their inward Scripture varieth as men doe vnlesse it be grounded on the written word II. Use. The certentie of Scripture must teach vs to beleeue Gods word and not to feare to rest our selues vpon it The Author of Scripture by his prouidence preserues his owne word so as all the men in earth for substance cannot corrupt the same and therefore whatsoeuer it saith we neede not doubt but it is the will of God III. Point From this reason we may also gather the Authoritie of Canonicall Scripture for we must doe as we would be done to because the law and the Prophets say so and hence it followes that the law and Prophets haue an high soueraigne and absolute authoritie This authoritie of Scripture stands in two things I. in power to giue iudgement II. in the all-sufficiencie thereof in and of it selfe and both these are noted here by our Sauiour Christ in this reason For the first the power of giuing iudgement is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners and for this cause the laws of God are oft in Scripture called iudgements There be diuers iudgements ascribed to sundrie sorts of persons in Scripture First it giues a iudgement to euery priuate man The spirituall man discerneth or iudgeth all things and Saint Iohn biddes the beleeuers in the Church pâ—â—â—â—â— the spirits that is trie by iudgement the doctrines deliuered Secondly the Scripture giues iudgement to publike persons as to Pastors Ministers and to the gouernours of the Church Let two or three propheciâ— and the rest iudge 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets v. 32. Thirdly Iudgement is ascribed to the Prophets Apostles in Scripture Act. 15. 28. It seemed good to the holy Ghost and to vs and this is an high Iudgement which befals not any priuate man or any ordinarie minister or general Councel ordinarily but is peculiat to extraordinarie Prophets that were the pen-men of holy Scripture And these three kindes of Iudgements must be distinguished the two first kinds are inferiour ministeriall kinds of Iudgement depending on an higher and more soueraigne Iudgement for priuate men and ordinarie ministers and Councels giue Iudgement yet not of themselues but by their rule which is the word of God and this Iudgement is nothing else but a ministerie pronouncing and declaring the meaning of the will of God reuealed in his word But besides this there is a soueraigne kind of Iudgement you câ—safed to the Prophets and Apostles determining absolutely in matters of faith conscience what is to be done what is not and this is the Iudgement of God himselfe whereupon the Apostles might say It seemâ—th good to the holy Ghost and to vs Act. 15. 28. And that this their Iudgement is absolute appeares by Scripture He that heareth you heareth me saith Christ to his Apostles he that refâ—sâ—th you refuseth me Luk. 10. 16 and Paul deliuering the Gospel of Christ to the Galatians bids them hold him accursed that teacheth theÌ„ otherwise Gal 1. 7. and the promise of sending the spirit of truth Ioh. 16. 13. was directly intended to the Apostles and onely in them fully accomplished For our better conceiuing hereof wee haue a resemblance of this soueraigne iudgement in the common wealth the high Court of Parliament giues iudgement of matters in law and so doe Lawyerâ— and Iudges in common Courts but yet there is great differenâ—e betweene these two the court of Paliament makes the lawe and determines absolutely in ciuill matters without controlement what must be done and what not but the Lawyers make not the law but pronounce the meaning of the law vnto men Now the Scriptures the Prophets and Apostles they are like to the courâ— of Parliament in giuing iudgement priuate men and ordinarie ministers giue iudgement like vnto the Lawyers which is not absolute but ministeriall depending on an higher iudgement Vses 1. If the Prophets Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners then we must here learne to make choice of a right Iudge for vnto one must wee appeale in matters of faith and conscience and this right Iudge is Gods word which wee must sticke vnto and to none other The commandement is plaine for matters of difficultie that concerne the conscience Isay 8. 20. To the law and to the testimonio and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation Ioh. 5. 39. Search the Scripture If you would know what is true in religion what is erroneous what is equitie in any matter of conscience wee must haue recourse to Scripture It will be said Scripture is an vnfit Iudge it cannot speake I answer It speakes sufficiently to determine of all matters of faith and conscience wee see in common experience a man may resolue his friend in matters of doubt as well by letter as by word of mouth why then may not the word of God sent from heauen vnto his Church resolue mens consciences in all matters of doubt for faith and manners And indeed let any man come in humilitie seriously search the Scripture and he shall finde resolution therein for any matter of conscience whatsoeuer Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement we are taught to take heed of an incompetent Iudge which men for many hundred years haue set vp in their hearts to relie vnto in matters of faith and conscience and that is to put the Church in roome of the word for soueraigne iudgemeÌ„t The Church of Rome teacheth that the Church must iudge of the Scripture yea without Scripture giue soueraigne determination in matters of conscience as hauing more authoritie then Scripture because it giues authoritie thereunto but this is the ground of Atheisme and heresie and the path way to Popery the true Church of God must haue the honour of Christs spouse but yet the authoritie of soueraigne iudgement must not bee giuen to her but onely to the word of God himselfe The second part of the authoritie of Scripture is that euery part of Canonicall Scripture is Authenticall that is of sufficient authoritie of it selfe though it bee not confirmed by any other testimonie for Scripture is the word of God and the testimonie of Scripture is the testimonie of God himselfe then which none can be greater as Saint Iohn saith If wee receiue the testimonie of men the testimonie of God iâ— greater 1. Ioh. 5. 9. For the better conceiuing of this point conferre all the bookes that are or euer were together and thereby it will appeare that the Scripture is of it selfe Authenticall There be three sorts of
of the word so did Paul 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God that if it were hid he saith it was hid to them which perish The third circumstance is the obiect of their astonishment that is his doctrine They were astonied at his Doctrine This teacheth vs that the word of God must be so deliuered that the Doctrine it selfe may affect the hearers It is a carnall thing for a man so to preach as the consideration of his wit of his memorie of his eloquence of his great reading may affect the hearers many worthy parts no doubt were in our Sauiour Christ for which he might well be admired and yet in the dispensation of his word he labours by his doctrine onely to affect his hearers and so must all they doe that will be followers of Christ. II. Point Thus much for the fruite of Christs sermon Now follows the cause thereof which is Christs authoritie in teaching v. 29. for hee taught aâ— onâ— hauing authoritie not as the Scribes This authoritie in Christâ— ministerie was caused from three things I. From the matter of his sermon II. From the manner of his deliuerie III. From the things that accompanied his teaching I. The matter of his sermon was the incomparable excellencie of heauenly doctrine thus much his enemies the Scribes that came to tempt him did confesse Mar. 12. 14. Master thou art true and teachest the way of God truly And this was long before confirmed by Moses who deliuered the promise of Christ vnto the people into whose mouth God would put his word Deut. 18. 18. and Ioh. 7. 16. Christ confesseth that his doctrine was not his owne but his fathers that sent him II. The manner of his teaching was heauenly and this shewed it selfe in sundrie things for I. Christ taught in his owne name as a Lord of his doctrine and not as a messenger or interpreter thereof as the Prophets were II. His speach and deliuerie was with speciall grace Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth wherein he expressed his humilitie his meekenes loue mercie and compassion plainly shewing by his speech that he was indued with all gifts of the spiâ—â—â— aboue measure in this regard it is said Isa. 50. 4. God gaue him that is Christ the tongue of the learned to be able to speake a word in due season for the comfort and appeaâ—ing of a distressed conscience which no man but Christ is able to doe III. As he deliuered the word vocally vnto the outward â—are so hee was able by the power of his Godhead to make his hearers giue attendance and to receiue and beleeue that which he taught And lastly his zeale for his fathers glorie and his earnest desire to bring the soules of men vnto saluation which were principall ends of his ministery did also adde grace and authoritie thereto III. The things that went with his doctrine did also cause authoritie in his ministerie and these were two I. Miracles as curing the sicke and casting out deuils which did greatly confirme his doctrine vnto his hearers Mark 7. 37. when hee had cured one that was both deafe and dumbe the people were beyond measure astonished II. An vnblameable life for hee was Iesus Christ the righeous who performed all things that the law required fulfilling the will of God in suffering and suffering in his obedience Further note the phrase in the originall it is said here Hee was teaching that is it was his vsuall manner and custome thus to preach with authoritie Herin Christ is a notable presideÌ„t vnto vs for sundrie duties First hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie and to preserue the same from contempt especially in his owne place and in his owne person though Christ were here in a meane and base estate yet he would not suffer his calling to be contemned but gets grace therevnto And Paul chargeth Timothie to see that no man deâ—pise his youth 1. Tim 4. 12. and to Titus he giues the like commandement Tit. 2. 15. These things speake and exhort and rebuke with all authoritie See that no mâ—â— dispiâ—e thee Now in the example of Christ we shall see how this is done not by outward pompe and estate or by earthly meanes but by truth and soundnesse of doctrine by zeale for Gods glorie and for the good of mens soules and by an vnblameable life Secondly hence also Gods ministers if they wil be followers of Christ must learne not onely to â—each sound and heauenly doctrine but to obserue therein a diuine and spirituall manner of teaching 1. Cor. 2. vers 4. and 13. Paul saith his preaching was not in humane wisdome but in the plaine euidence of the spirit comparing spirituall things with spirituall things which is then done whâ— the people may acknowledge the grace of God in the teacher As it is said of the ignorant man who is rebuked of the Prophets 1. Cor. 14. 25. Hee falls downe on his face and saith plainely God is in you indeedr There is great difference to be made betweene discoursing in Philosophie which may be done by humane wit and preaching in diuinitie Hee that can discourse well in Philosophie cannot therupon presently preach dispense the word of God aright for preaching is a spirituall dutie which cannot be performed by naturall gifts only The Prophet Isay must haue his tongue touched with a cole from Gods altar before hee could speake and vtter Gods word vnto the people and Paul the most famous of the Apostles desireth in all his Epistles to be praied for that his mouth might bee opened whereby he doth signifie that to deliuer wholesome doctrine in spirituall manner for the glorie of God the good of his people is a great matter and cannot by naturall gifts be attained vnto And indeed this is that teaching which saues the soule affects the heart of him that belongs to God which is the thing that euery minister of Gods word ought to labour for Thirdly seeing Christ in his preaching doth maintaine the authoritie of his ministerie euery man in his place is taught to maintaine and preserue the dignitie of his profession We are all of vs by our profession Christians and by baptisme the sonnes and daughters of God now our dutie is to walke worthie this our calling to take heed wee bring it not into contempt It is a most hainous wickednes for any man to bring a slaunder vpon the name and religion of God and yet nothing is more frequent in this our age for men will needs â—e christians in profession and therefore will receiue the sacraments which be the highest top sailes of all profession and yet in their liues they are profane and liue as they list yea and if others will not ioyne with them in their wickednes they will not spâ—râ— to scorne