Exposition of the Sermon on the Mount, Chapter · Verse 12

Exposition of the Sermon on the Mount · Chapter · Verse 12

p. 460Verse 12.

Therefore whatsoeuer ye would that men should doe to you, euen so doe ye to them; for this is the Law and the Prophets.

This verse containes the fourth part of this Chapter, concerning equitie 9. part of Christs sermon.and instice. And it consists of two branches; a commaundement, Whatsoeuer ye would, &c. and a reason, for this is the Law and the Prophets. For the first: The meaning. The commandement is propounded in a forme of speech that hath reference to some thing going before; Therefore whatsoeuer, &c. and yet it seemeth very hard, that it should depend either vponupon the doctrine of praier, or of dispensing the word, orforeign. of rash iudgement. Why then is it said therefore? &c. Some thinke it is to be referred to the doctrine of Iustice, which was deliuered in the fift Chapter, but that is scarse probable, because so many different points of doctrine are handled betweene. Others thinke that it doth not depend of any thing that went before, but that the word (therfore) doth aboūd; and this is more probable, for such particles doe sometimes abound:foreign Ioh. 1. 20 he denied and said, because ^• I am not the Christ: where the word (because) doth abound. Now though the word therefore doe abound, yet it is not without his vse; for it imports that the doctrine here deliuered is a speciall doctrine, and a maine conclusion inferred vponupon diuers particular duties of Iustice before deliuered in the whole Sermon.

Whatsoeuer] It may seeme that this ought not to be so, for many desire and wish euil vntounto themselues; as children, that they may hauehave their wils to take their pleasure, and not be held in subiection vntounto their parents, p. 461or held to good education: and so idle persons wish euill vntounto themselues, for they would not bee set a worke. Wee are therefore to know, that this must not be vnderstood of euil wishes, but of a will and desire wel ordered, either by grace, and according to the written word; or at least, by the light of naturall knowledge, and conscience: so that Christs meaning is this; as if he had said, Whatsoeuer thing, either by the light of nature, and conscience, or by direction from Gods word, you would wish that men should doe to you, that doe ye vntounto them.

The commaundement thus explaned, containeth two things; I. The thing to be ruled and ordered; namely, our actions to other men. II. The rule it selfe that must order all our sayings and doings towards others; to wit, that desire of iustice & equity, which eueryevery man by nature would hauehave others shew to him in all things.

In this commaundement our Sauiour Christ would let vsus see a notableA propertie of our corrupt nature. propertie of our corrupt nature; namely, that we are forward and diligent to exact iustice and equitie at other mens hands towards vsus, but flacke and backeward to yeeld the same to others againe. In other mens doings towards our selues, wee are masters able to teach them what they ought to doe; but in our owne dealings toward others, wee are scarce schollers that will learne their dutie: we our selues would be reuerenced and commended, but we hardly doe the like to others.

Secondly, here we are taught, to auoyd all practises, whereby weeWe should doe no hurt to ourneighbour. might hurt our neighbour, either in body, goods, or good name; as lying, slaundering, vsurie, oppression, and such like: this naturall reason might teach vsus, for wouldest not thou hauehave others to defame, hurt, or oppresse thee? then doe not this to them▪ for the rule is not, doe as men doe to thee, but doe to others, as thou wouldest hauehave them doe to thee: and it is the corruption of nature, that mooues men to seeke their owne aduantage and preferment, by the losse and debasing of others.

Thirdly, here we learne, that in common iniuries wherein wee are wronged by others, we must not requite like for like; but doe good for euill: we must not looke at that which they doe to vsus, but at that which we would they should doe.

Fourthly, henee wee learne, that in matters of commoditie whereaboutHow to deale in bargaining. we deale in the world, we must not only look vntounto our selues, but also seeke the good of our neighbours: it is the maner of men to seeke thēselues only in their affairs, & each man will …el as deere as he can, according to the prouerb, EueryEvery man for himselfe, and God for us all: but neither the saying, nor the practise is from God; he would hauehave vsus according p. 462to the law of nature, to seeke the common good, and to doe as we would be done vntounto.

Fiftly, this rule of equity cuts the throat of all those pretences, wherbyPretences for badde dealing cut off. bad dealing is smoothed ouer in the world; for ill minded persons vse to colour their doings with these and such like sayings: the gripple seller saith, The thing is mine, may I not make of mine owne what I can: the deceiuer saith, he thrusts his ware on no man: the vsurer saith, he bids no man hire his money, but others intreat it of him, and giuegive him thanks: but these pretences are nought, these men follow a crooked line, they ought to see in their owne hearts, whether they would hauehave other men deale so with them: the vsurer may pretend he pleasures the poore, but his helpe is no better then his is, that giues a draught of colde water to him that is in a burning feauer, which seemes pleasant at the first, but after turnes to his great annoyance.

Sixtly, we would hauehave all men to shew forth their louelove vntounto vsus, weeHow to get louelove. then must be as carefull to shew forth our louelove to others, by the practise of all good duties. This is against our nature, but yet beeing the commaundement of Christ, we must endeauour our selues to obey the same▪

Lastly, here we hauehave direction how to keepe a good conscience, inHow to keep a good conscience. all our dealings with men in the world; for such things as are expressed in the word, we must follow the direction thereof: but where wee want a particular commandement, there we must order our actions by this generall rule: enter into thy conscience, and there search how thou wouldest hauehave other men deale with thee, and follow that in thy dealings with them: and so shalt thou keepe a good conscience. For want of this, come so many disorders as are in the world; and therfore happy were our times, if men would doe as they would be done to. Thus much for the commaundement, now followes the reason.

For this is the Law and the Prophets.] The meaning. By the Law weThe reason. must vnderstand the fiue bookes of Moses, which were the first Scripture that euer was written▪ so Luke the 16. 31. They hauehave Moses & the Prophets. By the Prophets, we must vnderstand, all the rest of the bookes of the olde testament, besides the fiue bookes of Moses, the Prophets beeing put for the bookes of the Prophets: as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite: which testimonie is taken out of the booke of Iudges, and it sheweth that the booke of Iudges is to bee numbred among the bookes of the Prophets: and they are called the Prophets, because they were written by some Prophet. And here this commandement touching i…stice, is called the law and the Prophets, because p. 463it is the summe of the Law and Prophets: yet some may aske how this can bee true, seeing this commaundement onelyonly concernes things to be practised; and the Law and Prophets besides morall duties, containe matters of faith to be beleeued? I answer, this commaundement must be vnderstood to be the summe of the Law and the Prophets, not for all things, but for that which they prescribe touching this point of iustice and equitie, and the practise hereof. To doe as wee would be done to, is the fulfilling of that which is set downe in the Law and in the Prophets, touching equitie in all humane actions. Now the meaning beeing thus opened, the reason standeth thus, beeing drawne from diuine testimonie.

That which is the summe of the Law and of the Prophets touching equitie, must be done.

But to doe as we would be done to, is the summe of the Law and the Prophets: therefore we must so doe.

From this reason, we may gather a rule wherby to iudge concerningHow to know the Scripture of the old Testament. the olde Testament, what is Scripture, and what is not: all Scripture of the olde Testament, is either the Law, or the Prophets; that is, was either penned by Moses, or by some of the Prophets, who were extraordinarily mooued and enabled thereunto. And therefore all the bookes from Genesis to Malachie, are Canonicall Scripture, because they are written by some of the Prophets. To this purpose S. Peter saith, 2. Pet. 1. 19. We Apocrypha bookes, not Canonicall.hauehave a most sure word of the Prophets, &c. But for the bookes of Apochrypha, they are not Canonicall Scripture, because they were not penned by Moses or any of the Prophets: which is plaine by this, that all of them were first written either in latine, or in Greeke, & none in Hebrew originally; where as al the old Prophets sent from God, writ their bookes in the Hebrew, in the language of that people to whom they were sent; …aue onelyonly that some part of Daniel, Ezra, and Nehemiah, were in Chaldie, which language the people learned in the captiuitie. Secondly, the Prophets could not erre, either in iudgement, memorie, o… vnderstanding, by reason of the immediate assistance of the holy Ghost: as Act. 15. 28. It seemed good to the holy Ghost, and to vsus: and Peter calls their word most sure. But the Authors of the bookes of Apocrypha erred, as may be shewed in them all; Tobit. 6. Raphaels counsel for driuing away the deuil by the smell of the liuer of a fish, is a meere fabulous deuice; for the deuil is by nature a spirit, and cannot be affected with such things. The storie of Iud…h is fabulous, which saith, Nabuchadnezzar was king of Assy…a when the people returned from the captiuitie, and Ioaki… was high Priest. In the addition to Hester, p. 464Chap. 16. 11. Haman a is said to be a man of Macedonia; but the true Scripture saith, he was an Agagite, comming of Agag. The author Ecclesiasticus confesseth his Eccl. …. 6.inabilitie in writing those things; but the true Prophets were all sufficient to this worke, and freed from errour by the immediate assistance of the holy Ghost. And Chap. 46. 13. that author writeth, that Samuel prophesied after his death, and shewed vntounto Saul his death: but the true storie Canonicall saith, God had forsaken Saul and would answer him, neither by dreame, nor Vrins, nor by Prophets, 1. Sam. 28. 6. The booke of Maccabees commendeth one for killing himselfe, which is the most cruell and dangerous murther that can be; and the author also excuseth his insufficiencie in penning of it, which beseemeth not him that is guided by Gods spirit. In the song of the 3. children it is said, the flame ascended 49. cubits aboue the furnace; which seemes incredible, especially that still they should then cast in fuell, or approach so neere, as to put any man into it. Likewise, in the storie of Susanna, it is said, vers. 45. that Daniel was a young childe when he executed iudgement vponupon the two false witnesses, which was in the ende of Astiages raigne, immediately before the raigne of Cyrus: and verse 64. Daniel by this meanes is said to growe famous: which cannot possibly accord with the true storie of Daniel, neither for his age, nor for his fame and reputation. And the like may be said of the rest; whereby it is plaine, these bookes cannot be canonicall Scripture. And yet they are not to be reiected, but reuerently esteemed of, as the books of worthy men.

Here some may say, If Moses and the Prophets comprehend all Scripture that hath diuine testimonie, then the bookes of the new Testament shall not be Scripture, because they were not written by the Prophets? Answ. They were either penned by the Apostles, or by otherNew Testament diuine scripture. Apostolike men, and allowed by the Apostles; as Saint Lukes Gospel, and the Acts, were written by Luke a Physition; and Saint Marke that writ that Gospel, was not an Apostle; yet those bookes were approoued by Apostolike authoritie, which is all one as if they had beene written by the Apostles▪ and the Apostles in speaking and writing were of equall authoritie with the Prophets, hauing the infallible assistance of the holy Ghost, as well as the Prophets: for Acts 15. 28. they say, It seemeth good to the holy Ghost, and to vsus; and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles; where the Apostles are made equall with the Prophets.

II. Point. This reason also doth giuegive vsus to vnderstand, what wasThe bookes of Moses the 1. Script. the first Scripture that euer was penned; namely, the bookes of Moses▪ p. 465before which, there was no word of God written, which was for the space of 2400. yeares. It may be asked, what was then the booke of the warres of the Lord, mentioned Numb. 21. and the booke of the Righteous, spoken of by Ioshuah, Chapt. 10. 13. Answer. These were the writings of men, humane stories, like to our bookes of Chronicles. Yet it is said, Iude 14. Enoch the seauenth from Adam prophesied. Answ. That prophecie was not penned, but went from hand to hand …y word of mouth: and if it were penned, yet it was not done by Enoch himselfe, but by some Iew in his name long after Moses; for it cannot bee prooued that Enoch euer penned any part of Scripture. Some will aske mee, how the people of God did for that space of two thousand and foure hundred yeares, before the Law was written, what guide had they for to knowe the will of God? Answer. They had the word of God immediately taught them by word of mouth, from God himselfe; as we may see in the Patriarkes, Abraham, Isaac, and Iacob: and they to whom it was deliuered, did also conuaie the same from man to man by tradition. And because it may seeme strange, how religion could for so long time bee preserued pure without writing, wee are to knowe, that before the lawe was written, the Church of God from the beginning, was the most part in one familie onelyonly, as in Adams, Enochs, Noes, Abrahams, &c. whereby it was a more easie thing to preserue Gods word among them. Againe, those men that first receiued the word of God without writing, were of long continuance, liuing neere to a thousand yeares space, whereby they might better see the word preserued and continued, without writing, by tradition. Besides, when religion was corrupted, God himselfe restored the puritie thereof, reuealing his will againe, and renewing his couenant vntounto his seruants, as hee did to Abraham and the rest of the Patriarkes.

Here then behold, how the heads of families preserued Gods word, and true religion, in the beginning of the world; namely, by teaching it to their posteritie: and from them we may learne, what is the dutie, and ought to bee the practise of eueryevery gouernour of a family at this day: they must not thinke themselues discharged, for that the word is written in the Church, and eueryevery man may read and heare the same; but they must see the same bee taught vntounto their children, and to the rest of their familie, that so it may bee preserued among them. So God commandeth his people, to teach their children the seruice of the Passeouer, Exod. 12. 26. 27. and to whet the words of the Law vponupon their children, Deut. 6. 7.

p. 466III. Point. In this reason our Sauiour Christ takes for granted, that the writings of Moses and of the Prophets are of infallible certaintie; Certaintie of Scripture.for it is all one as if he had said, this must needes be eueryevery mans dutie, to doe as he would be done to, for this is the Law and the Prophets: and so answerable to them, all other bookes of Scripture containe doctrine of infallible truth and certaintie. Here some may aske, how we should be perswaded hereof in our consciences? Answ. By these Arguments,How it may be knowne. which are all drawne from Scripture it selfe, (for as eueryevery Science and Arte hath his grounds and principles, so hath the holy Scripture, which is not the Church, but Scripture it selfe) 1. from the causes: 2. from the effects: 3. from the properties: 4. from signes: 5. from the contraries: 6. from the testimonie that is giuen hereof.

The 1. Argument. Among the causes, the first and principall is the… from the causes. Author thereof, which is God himselfe, to him doe Scriptures referre themselues, & also shew how God is their Author. In Scripture we read that God spake to Adam, to Enoch, Noe, Abraham, and the rest; and of Christ, the new Testament giues most liuely testimony, making him the Author & subiect thereof. Now nothing is falsly ascribed to God, but God in time will bring the same to nought; and therefore if Scripture had not beene Gods word, it would long agone hauehave vanished. Again, the cause conuersant must bee considered; the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands: but yet it is still preserued in the Church, which argues that it is kept by a greater power then is in all men and all angels: that is, by the power of God. Thirdly, the pen-men, the instrumentall causes, they were holy men of God, Prophets, and Apostles, who for vertue and pietie farre exceeded other writers: and if they had beene meere polititians, their writings would hauehave shewed it; for the penmen of holy Scripture, hauehave there in faithfully registred their own faults, which no politike person would hauehave done. Againe, consider the matter of holy Scripture, which stands in doctrine, and style; the doctrine of Scripture is the Law and the Gospel: now the Law is set forth in most excellent puritie, nothing therein is against right reason, or common equitie. In the lawes of men are many things found against reason and equitie; they commaund such things as common reason would condemne, and omitte many things which reason and equitie would commaund. And for the Gospel, in it is set downe doctrine altogether aboue mans reason; touching Christs incarnation, and mans redemption by his death: and although these things bee aboue nature, yet wee finde them true, wholesome, and good, in experience of p. 467conscience; which also prooues that they are the word of God. Men may deuise things aboue nature, but they can neuer be wholesome to the conscience. Further, for the style of Scripture, the phrase is plaine & familiar, and yet in any one speech there is more maiestie, then in all the writings of men. Lastly, the ende of Scripture prooues the same to bee Gods word; for the Scripture sets vp Gods worshippe and mans saluation, and yet giues nothing to men or Angels, but all to the glorie of God: but for the writings of men, they doe either directly, or by insinuation, ascribe some thing to the writers thereof.

II. Argument. From the effects, one worke of Scripture is this; It2. From the effects. is against our corrupt nature, crossing and condemning the same; and yet it winneth men to the louelove therof, and to obedience thereto: which could not be, vnlesse it were the truth of God; for wee abhorre and detest the words of men, that be against our nature. A second effect is this; Gods word serues notably to comfort a man in all distresses whatsoeuer, euen in the pangs of death, when no word of any man can doe him the least good, but onelyonly his word, that is the Lord of our soule, and the God of our life.

III. Argument. From the properti…s of Scripture; the first whereof3. From the properties of Scripture. is Antiquitie. The Scriptures of all writings are most auntient, and euermore truth is most auntient: among humane writings, wee hauehave none of certaintie in the things they record, before the times of Nehemias and Ezra; but Scripture sets downe things done from the beginning. A second propertie, is mutuall consent; for though the bookes of Scripture were written by diuers men, in sundry ages and times, yet all agree within themselues, no contradiction is in Scripture: but the writings of men hauehave not this consent, no not in the same Author.

IV. Argum. From the signes and miracles thereof. The doctrine of4. From miracles. Scripture teacheth and recordeth true miracles; as the parting of the Sea, the staying of the sunne and moone, the taking away of barrennesse, and the incarnation of the son of God, a miracle of all miracles; all which beeing wrought by the power of God, shew that the Scripture which recordeth them, is the infallible truth of God.

V. Argum. From the contraries. Contrarie to the word of God, is5. From contraries. the will of the deuill, & mans corrupt nature; the deuil hates Scripture, and mans sinfull nature repines thereat, when it is checked and controlled thereby: now that which is contrary to these to, must needs be holy and true; and that is the word of God.

p. 468VI. Argument. From testimonie. There bee two kindes of testimonies touching Scripture; one of holy Martyrs, who in all ages hauehave6. From testimonies. Of Martyrs. sealed the truth thereof with their blood, preferring the word of God before their owne liues. It will be said, that Heretikes hauehave died for falshood. Answer. There is great difference in their endes; the Martyrs hauehave vnspeakable ioy in the spirit in their torments: but Heretikes hauehave no such ioy, but a naturall senslesse blockishnesse, whereby they vndergoe these tortures. A second testimonie is most principall,Testimony of t…e spirit. and that is the testimony of Gods spirit; for when men beginne to learne and obey the word of God, then the spirit of God setles their consciences in the perswasion of the truth of Scripture: whereupon it is called the sealing of the spirit of truth, because it assures a man in conscience of his reconciliation with God; which assurance none can hauehave, till he be first resolued of the certaintie of Scripture, which is the groūd thereof.

Question. How may a man finde this seale in himselfe? Answer. When hee findes the Scripture imprinted in his heart, as the signe of the seale is in the waxe; and his heart is transformed into Scripture, as the waxe is into the similitude of the seale; then doth the spirit out of the holy Scripture, seale vp assurance of the truth thereof vntounto his soule. None other writing of any man hath the like worke in the heart of man; and from these grounds, especially from this last, may wee resolue our selues that the Bible is of infallible certaintie.

And yet for further resolution, let vsus see what obiections are madeObiections against scripture answered. against it. I. Obiect. It is said that Scripture is against all reason. Ans. This is not true, for the Law is perfect reason, and the Gospel is aboue reason, not contrarie to reason: nay, holding this principle of nature, that God is almightie, euen the Gospel it selfe may stand with reason; as that the sonne of God should be incarnate, and that by his death we should receiue life, which is the summe of the Gospel.

II. Obiect. There bee falshoods in Scripture▪ for the passage thorough the redde Sea was no miracle, but might bee done in the ebbing of the Sea, as in other countries there is oft-times passage through the Washes. Answer. The Scripture saith, the water stood as walls on each side the passage, which could not bee by an ebbe: againe, reason shewes that it could not bee by naturall course▪ for their passage ouer was at the full of the Moone, when all Seas are most full, and doe not ebbe and flowe as they vse to▪ doe at other times.

p. 469III. Obiect. The greatest part of the world reiect the Bible, as Turks and Pagans; and the Iewes care not for the new Testament. Ans. We must reuerence Gods worke in this withholding his merciemercy in Christ from some, to whome he denies the meanes, which is his holy word: for hence it comes that some reiect the Bible, because God in his secret, yet most iust iudgement, withholds this blessing from them. And therefore though Atheists barke, yet the truth is, Scripture is th… word of God.

Vses. 1. Seeing the word written is the certen truth of God, wePopish twofold Scripture. Andrad▪ orthod. explic. l. …. must take heede of beeing seduced by Popish teachers: who say there be two kinds of Scripture; Inward, and Outward. Inward Scripture, is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes, and this (say they) is right Scripture. The outward Scripture▪ i… written in paper and parchment, which hath no certen sense, but as the present Church determines thereof. But this is a deuillish doctrine abolishing written Scripture, the true word of God, and setting vp the opinions of their owne hearts, making Scripture what themselues will: we must therefore hold 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 vsus to beleeue Gods word, and not to feare to rest our selues vponupon 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 Authority of Scripture.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 hauehave an high, soueraigne, and absolute authoritie. This authoritie of Scripture stands in two things▪ I. in power to giuegive 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 ScriptureThe power of Scripture in giuing iudgement. 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 eueryevery priuate man. aa1. Cor. …. 15The spirituall man discerneth or iudgeth p. 470all things: and Saint bb1. Ioh. 41.Iohn biddes the beleeuers in the Church p… 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 propheci… 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 vsus: 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 giuegive 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 c…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 seem…th good to the holy Ghost and to vsus, 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 ref…s…th you▪ refuseth me, Luk. 10. 16▪ and Paul deliuering the Gospel of Christ to the Galatians, bids them hold him accursed that teacheth thē otherwise, Gal▪ 1. 7. and the promise of sending the spirit of truth, Ioh. 16. 13. was directly intended to the Apostles, and onelyonly in them fully accomplished. For our better conceiuing hereof, wee hauehave a resemblance of this soueraigne iudgement in the common wealth: the high Court of Parliament giues iudgement of matters in law, and so doe Lawyer… and Iudges in common Courts; but yet there is great differen…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 vntounto men. Now the Scriptures, the Prophets, and Apostles, they are like to the cour… of Parliament in giuing▪ iudgement; priuate men and ordinarie ministers giuegive iudgement like vntounto the Lawyers, which is not absolute, but ministeriall, depending on an higher iudgement.

Vses. 1. If the Prophets & Apostles hauehave soueraigne power to giuegive p. 471absolute iudgement in matters of faith and manners; then we must hereWhat iudge we must choose. learne to make choice of a right Iudge: for vntounto one must wee appeale in matters of faith and conscience: and this right Iudge is Gods word, which wee must sticke vntounto, 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 vsus 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 hauehave 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 vntounto 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,The Church an incompetent iudge. we are taught to take heed of an incompetent Iudge, which men for many hundred years hauehave set vp in their hearts, to relie vntounto in matters of faith and conscience: and that is to put the Church in roome of the word, for soueraigne iudgemēt. The Church of Rome teacheth, that the ccConc. Tri▪ sess. 4.Church must iudge of the Scripture; yea, without Scripture dd…ckius Enchir. loc. com. tit. 1. d… Eccles. & eius author.giuegive 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 hauehave the honour of Christs spouse; but yet the authoritie of soueraigne iudgement must not bee giuen to her, but onelyonly to the word of God himselfe.

The second part of the authoritie of Scripture, is that eueryevery part ofScripture is authenticall. 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 i… 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 sorts3. sorts of bookes▪ 1. Diuine. of bookes, Diuine▪ Ecclesiasticall, and Humane: Diuine bookes are the p. 472bookes of God penned, by the Prophets and Apostles; and they are all the word of God: for whether we regard the matter of them, or the manner of reuealing them, they are all from God, the Prophets and Apostles were onelyonly Gods hands and instruments in penning them, the holy Ghost gaue the matter, the order, and the very words: from whence it must needs follow, that they are of al-sufficient authoritie of themselues. Ecclesiasticall bookes, are bookes of diuine matters, penned…. Ecclesiasticall. by learned men in the Church; and they are either generall bookes, or particular: Generall bookes Ecclesiasticall, I call those which were either made or confirmed by the whole Church; as the Creedes of the Apostles, the Nicene, and of Athanasius: and the foure first generall Councels, and these hauehave Catholike allowance, yet not absolute authoritie, but depending on Scripture. Particular bookes Ecclesiasticall, I call the Catechismes and Confessions of particular Churches, made by them, or by particular members thereof; which hauehave not authoritie of themselues, but from the Scripture, or from generall consent. Now both these kindes of bookes may bee called Gods word, so farre forth as they agree with Scripture: and yet they are also the word of men, because they were penned by men, and hauehave both order and style from men: and in this regard, that they were partly mens workes, they are not authenticall of themselues, but depend vponupon the authoritie of3. Humane bookes. Scripture. Humane bookes, are bookes penned by men, either of the Church, or out of the Church, concerning humane things; as bookes of naturall Philosophie, of Policie, and other Artes: and these are not the bookes of God, but of men alone, hauing both matter and style from men: many of them containe excellent truthes in their kind, yet gathered onelyonly from experience and common reason; but they hauehave not in them that truth, which is truth according to godlinesse, seruing to builde vp, and to binde the conscience; vnlesse it bee in one case, to stoppe the mouthes of Atheists and Epicures, and to conuince their consciences. And thus by conference of all bookes, wee see that Scripture alone is authenticall in it selfe, and no bookes beside.

Uses. 1. This teacheth vsus, that ministers in the dispensing of Gods… ▪ Gods estimony alone in prea…ing. word should content themselues with the testimony of Scripture alone; for the end of the ministerie is to worke and confirme faith, and to settle and build vp the conscience in the truth of religion, and matters concerning saluation; which no other word can doe, saue onelyonly the word of God in Scripture, that hath sufficient authoritie in it selfe, from which conscience cannot appeale▪ and for which cause our Sauiour p. 473Christ the true Prophet of the Church, contents himselfe with the testimony of the Law and Prophets alone; and after him his Apostles did the like. See this notably confirmed by Paul, who in his preaching to the Iewes, professeth himselfe to hauehave said none other thing Act. 26. ….Acts 26then that whic… the Prophets and Moses said should come. Other writings hauehave the… good vse in their time and place, but not in the publike ministerie▪ for authoritie and testimonie from Scripture is authenticall: This the Scripture saith, therefore it is so; but authority from Councels and Father …is sophistrie: as, Austin saith so, therefore it is so; this is no good reason, for it implies that all that Austin said is true, which indeede is false, …ee beeing as all men are, subiect to errour.

2. Use. This also sheweth, that wee cannot beleeue vnwritten traditions,Vnwritten traditions, not authenticall. Andrad. orthod. explic. l. 2 pag 63. thoug… they be called Apostolicall. The Church of Rome intend to decei…e vsus, when they would beare vsus in hand that halfe of those things t…t are to be beleeued, are not written in Scripture, but receiued by tr…dition: but these traditions we cannot beleeue by a diuine faith, hovsoeuer by a common humane faith we may; for they are contained in t…e bookes of Councels and Fathers, which were worthie men, yet subiect to errour.

3. Vse. Th… also sheweth, that we must submit our selues with feare and trembling to the word of God; for it hath absolute authoritie to iudge vsus, and to con…ince our conselence in all matters of faith & manners that pertaine to saluation.

IV. Point. Wh…eas Christ alleadgeth Moses and the Prophets toWhether the authority of Christ & the Prophets be equall. confirme his minist…ie, it may be demanded, whether there be any difference for authoriti…, between Christ and the Prophets; for he that alleadgeth another m…s authoritie seemes to be inferiour thereto? I answer, if we cōpare C…rist & the Prophets, we must distinguish between their doctrine, & th…ir persons: The doctrine of Moses & of the Prophets is equall to th… doctrine of Christ 2. waies; First, in certaintie of truth, for it is as vnd…ubtedly true, as if Christ himselfe had taught the same. Secondly, in e…ficacie & authoritie for the power of binding conscience; for the doct…in of the Prophets binds conscience as fully & truly as if Christ himse…fe had spoken it. And yet the person of Christ is aboue the person of Moses, & of all the Prophets; for he is the Sonne of God, both God & …an; they were men, he is the author of truth; they only the instrumēts & pen-mē therof: & frō hence it coms that Christs doctrine doth more bind vsus to obedience then the doctrine of the Prophets, because the person deliuering it is of more authority & excellēcy: and for this cause Christ alleadges Moses and the Prophets, not for that p. 474his word is inferiour to theirs, but that in regard of our obedience he might increase the authoritie of Moses and the Prophets, because a greater measure of obedience is required to Christs word in regard of the dignitie of his person. And this shewes that we now are more bound to obedience vnderunder the Gospel then the people vere vnderunder the law: for we hauehave Christs doctrine which in regard of …is person is of more authoritie then Moses and the Prophets: see the point plainely laid downe by the Author to the Hebrewes: in the irst Chapter he saith, God in times past spake to hi… Church by his Propets, but in these last dayes he hath spoken to vsus by his sonne: and in the second chapter, verse 1. he laies downe the vse of this that now we hauehave Christ for our teacher; namely, that therefore we ought more aboundanly to giuegive heede to the things that we hauehave heard, least at any time we le them slip, &c. shewing that our disobedience now shall be more seue…ly punished.

V. Point: Ignorant people abuse this text, to persvade themselue▪sThe ignorāt abuse this …ule. that preaching is needlesse, because no man can say moe then this; doe as ye would be done to, for this is the summe of the law a…d the Prophets. But we wust know, that this is not the summe of all tht the Prophets say, but onelyonly touching the matter of iustice and equi…e: and indeede that we may attaine to saluation more is needfull: for ve must not only know Gods word in generall, but in particular, seeing that we may faile in the particulars of that which we know in …enenll. Againe, preaching serues not only for the remoouing of ignorance and the increase of knowledge, but to erect and build vp good conscience and honest liues, by the in increase of faith, repentance, bue of God and man, and of obedience: and this vse the most learned and godly man that euer was may make of the publike ministerie, though dispensed by one that is farre inferiour to him in knowledge and p…tie.

Lastly, it may be demanded how this can be …e summe of the law and the Prophets, to doe as we would be done to, vith men: seeing we are further bound by the law to performe duties of louelove and obedience to God? Answ. This rule is the summe of all: for our louelove to God must be shewed in the practise of the duties of louelove iustice, and merciemercy towards men: for God is inuisible and it please th…im to make himselfe seene in our visible neighbour, requiring that our louelove to himselfe should be shewed in the works of merciemercy, iustice, and goodnes towards men. Men may flatter themselues and say they louelove God, but if it be not shewed in the louelove of their neighbours, they deceiue themselues, there is no louelove of God in them. And therefore they are deceiued that thinke all is well with them, when they come to Church, and p. 475receiue the sacraments: for religion stands not in the outward seruice of God, vnles it be shewed forth in the duties of iustice, louelove, and merciemercy commanded in the second table: see Iames 1. vers. 27. pure religion and vndesiled before God, is to visit the fatherlesse and widdowes in their aduerstie: and to keepe himselfe vnspotted of the world.