bookes Diuine Ecclesiasticall and Humane Diuine bookes are the bookes 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 onely 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 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 haue 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 haue 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 haue both order and style from men and in this regard that they were partly mens workes they are not authenticall of themselues but depend vpon the authoritie of 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 onely from experience and common reason but they haue 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 vs that ministers in the dispensing of Gods 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 onely the word of God in Scripture that hath sufficient authoritie in it selfe from which conscience cannot appeale and for which cause our Sauiour Christ 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 haue said none other thing then that whicâ— the Prophets and Moses said should come Other writings haue theâ—â— 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 â—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 â—ee beeing as all men are subiect to errour 2. Use. This also sheweth that wee cannot beleeue vnwritten traditions thougâ— they be called Apostolicall The Church of Rome intend to deceiâ—e vs when they would beare vs in hand that halfe of those things tâ—â—t are to be beleeued are not written in Scripture but receiued by trâ—dition but these traditions we cannot beleeue by a diuine faith hovsoeuer by a common humane faith we may for they are contained in tâ—e bookes of Councels and Fathers which were worthie men yet subiect to errour 3. Vse Thâ—â— also sheweth that we must submit our selues with feare and trembling to the word of God for it hath absolute authoritie to iudge vs and to conâ—ince our conselence in all matters of faith manners that pertaine to saluation IV. Point Whâ—â—eas Christ alleadgeth Moses and the Prophets to confirme his ministâ—â—ie it may be demanded whether there be any difference for authoritiâ— between Christ and the Prophets for he that alleadgeth another mâ—â—s authoritie seemes to be inferiour thereto I answer if we coÌ„pare Câ—rist the Prophets we must distinguish between their doctrine thâ—ir persons The doctrine of Moses of the Prophets is equall to thâ— doctrine of Christ 2. waies First in certaintie of truth for it is as vndâ—ubtedly true as if Christ himselfe had taught the same Secondly in eâ—ficacie authoritie for the power of binding conscience for the doctâ—in of the Prophets binds conscience as fully truly as if Christ himseâ—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 â—an they were men he is the author of truth they only the instrumeÌ„ts pen-meÌ„ therof froÌ„ hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets because the person deliuering it is of more authority excelleÌ„cy and for this cause Christ alleadges Moses and the Prophets not for that his 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 vnder the Gospel then the people vere vnder the law for we haue Christs doctrine which in regard of â—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 hiâ— Church by his Propets but in these last dayes he hath spoken to vs by his sonne and in the second chapter verse 1. he laies downe the vse of this that now we haue Christ for our teacher namely that therefore we ought more aboundanly to giue heede to the things that we haue heard least at any time we le them slip c. shewing that our disobedience now shall be more seueâ—ly punished V. Point Ignorant people abuse this text to persvade themselue s 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 aâ—d the Prophets But we wust know that this is not the summe of all tht the Prophets say but onely touching the matter of iustice and equiâ—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
the God of Israel should die And it stands with equitie for hee that reuiles his lawfull Prince must die and that iustly how much more then ought hee to die that blasphemes the liuing God who is king of kings Now euery false Prophet is a blasphemer for his opinions are blasphemies against the truth of God therefore he ought to die The expresse wil of God herein is manifest Dout. 15. begin A Prophet comes and workes miracles and shewes signes that come to passe yet if he thereupon entice the people to idolatrie he must be slame and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet II. Quest. Why doth God then suffer such to liue in his Church as doe seduce men Answ. For two causes First that such as hold the truth in sinceritie may be knowne 1. Cor. 11. 18. Secondly for the punishment of the wicked and vngodly who receiue not the loue of the truth to seduce them by strong illusions and to cause them to beleeue lies The second point The danger of false Prophets They come in sheeps cloathing but inwardly they are rauening wolues In these words Christ alludeth to the practise of false Prophets in former times who counterfeited the true Prophets in their attire for the auncient Prophets were vsually cloathed in rough and course attire Elias in regard of his garments is called an hairie man 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire for this ende that they might the more easily deceiue the people as is most plaine Zak. 13. 4. where the Lord saith of false Prophets that they shall not weare a rough garment to deceiue for when they wore such course attire made either of sheep skins or sheeps wooll wherewith the true Prophets were vsually cloathed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeede they were ful fraught with daÌ„nable errors Now Christs meaning in this allusion is to shew that false Prophets haue plausible pretences for their daÌ„nable doctrine and therfore are the more daÌ„gerous Yet that we may the better perceiue the danger of false Prophets I will a little stand to describe their cloathing that is their pretences of deceit They may be reduced to 7. heads the first is allegation of Scripture which they will as often vse as the true Prophet hereby they blind the eies of many But the truth is that in alleaging Scripture they depraue change the sense either adde to or detract from the words following rightly their master Satan Mat. 4. 6. who alleaged Scripture to Christ but left out the principal point whereto the promise was made namely walking in thy waies And thus deale the Papists as this day sometimes they mangle the text alter the sense sometime they leaue the Scripture and go to traditions to Councels Fathers This also is the practise of the family of loue of the Anabaptists who turne the naturall sense of scripture into mysticall allegories The second cloake or pretence is the depth of their learning Reuelat 2. 24. The heresie of the Nicolaitans was by themselues called profound learning but by the holy Ghost the deepenesse of Satan So plaie the Papists at this day for sundry points of their religion for they hold that because the church in the Apostles time was weake in knowledge and feeble in faith therefore the Apostles omitted sundry deepe points especially concerning the masse which yet the Church receiuing by tradition doth now teach plainly and fully But though they match these doctrines of the Church with the holy Scripture yet we need not to trouble our selues therewith for in the writings of the Prophets and Apostles all things necessary to saluation are made known and we must not receiue any doctrine that cannot be confirmed thence and therefore in the parable Luk. 16. 3. Abraham prefers Moses and the Prophets before visions and reuelations from the dead The 3. cloake and pretence To assume to themselues the persons and titles of most worthy men 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ therein following their master Satan who can transform himselfâ— into an angel of light See this in the Papists especially in the Pope ho will be Christs vâ—car Peters successour and the seruant of seruants The doctors call themselues Ceraphicall and Angelicall doctors and the Church of Rome must be the true Church but all this is but counterfeit deceipt for succession in place onely from Peter and from Christ himselfe is no certaine note of truth The Scribes and Pharisies had their succession from Aaron appointed by God and yet Christ bids his Disciples take heed of the leauen of their doctrine Matth. 16. 12. and calâ— them the blind leaders of the blind Succession then in true doctrine is the onely and sure note of true religion The 4. cloake or pretence is forged and counterfeit humilitie this Paul notes in false Apostles among the Colossians First they would not worship God directly but in and by the Angels Secondly they vsed much bodily exercise afflicting their owne bodies thirdly their worship was â—il-worship deuised by themselues If we would haue a liuely example hereof behold the Romish Priests they come to God in the mediation of Saints their whole religion stands in bodily exercises so as many of their orders are famous for their whippings and such like trumperie and their worship of God is wil-worship deuised by men The 5. pretence is working miracles hereby they labour to confirme their doctrine 2. Thess. 2. 9. The comming of Antichrist that â—an of sinne is with signes and lying wonders through Satans working and of such God forewarnes his people Deut. 13. that they should not bee dâ—aâ—ne to Idolatrie for a miracle for either they be false miracles and lying â—onders or if they be true miracles as God may suffer such to be wrought by false Prophets for the plague and punishment of the vnthankefull world yet their ende is to deceiue and to drawe men into errour from the truth We haue ordinarie experience of this pretence among the Romish Priests who by â—orcerie cast out deuils and cure strange diseases and so delude the simple but this must not drawe vs from the truth A miraculous worke truely done is not a sufficient warrant of a doctrine in religion for true and sound doctrine may want this confirmation Ioh. 10. 41. and false doctrine may haue it as Deut. 13. 1 2. c. The 6. pretence is faire speeches and blessings pretending the good and saluation of those to whom they come see this Rom. 16. 18. With faire speech and flattering â—aith Paul of false Apostles they deceiue the hearts of the simple so
herewith Secondly the people of God that heare his word may learne good instruction from this Title first hereby euery one may see what he is by nature namely like vnto flesh subiect to corruption nay as vnsauory flesh and stinking cation in the nostrels of God for els what needed this salt This therefore must mooue vs to lay aside all pride of heart whereby we thinke highly of our selues yea we must become base and lowly in our owne eies in regard of the vnsauourie tast of our naturall corruption else we shall neuer feele the seasoning vertue of Gods holy Ministerie Secondly euery one must hereby learne to suffer the word of reproofe whereby his heart and conscience may be ripped vp and his sores of sinne discouered when we haue a cut or a wound in our flesh we can be content to put salt vpon it to drie vp the noysome humours that otherwise would corrupt now can we endure the smart of salt for the health of our bodies and shall we not much more suffer the word of God to rip vp our sinnes and to mortifie the same for the saluation of our soules Thirdly euery one must giue all diligence to bee seasoned throughout with this heauenly salt that the thoughts of his heart the words of his mouth and the actions of his life may be all sauourie and acceptable vnto God in Christ yea in his conuersation with men hee must labour to shewe the power of this seasoning Coloss. 4. 6. Let your speech be gratious alwaies and powdred with salt that is seasoned by the word that it may sauour of grace to those that heare vs. If we liue vnder the Ministerie of the word and be not seasoned therewith our case is dangerous for therein it is of the nature of salt which causeth barrennesse where it seasoneth not as we may see in the practise of Abimelech who sowed salt in Shechem to make the groūd barren and the place despised But if the salt haue lost his sauour wherewith shall it be salted it is thenceforth good for nothing but to bee cast out and troden vnder the foote of men Here Christ amplifieth the former reason whereby hee mooued his Apostles to sidelitie and diligence in their Ministerie by the danger of the contrarie infidelitie which is as vnsauourie salt incurable and vnprofitable and so subiect to a fearefull curse and therefore saith Christ you had neede to bee faithfull in seasoning the world by your Ministerie In this amplification we may obserue foure points First the ordinarie sinne that doth accompanie the calling of the Ministerie Secondly the danger of this sin Thirdly the vnprofitablenes of such a Ministerie Fourthly the iudgement of God due vnto it I. Point As other callings haue their seuerall faults so hath the calling of a Minister noted in these words If the salt haue lost his sauour c. Salt is said to become vnsauourie when it looseth that vertue and acrimonie which it hath in seasoning that flesh on which it is cast Now Ministers are as vnsauourie salt when they become vnprofitable in their Ministerie and either doe not or cannot dispense Gods word for the seasoning of mens soules that they may be acceptable to God and reconciled vnto him in Christ. In this calling there bee especially foure kinds of vnsauourie salt First the blind watch-men that haue no knowledge and dumb dogges that cannot barke that is such as either cannot or if they can will not dispense Gods word for the saluation of mens soules Secondly Hereticall Teachers who preach false and damnable doctrine such as doth not season but poison and destroie the soule such were the false Prophets among the Iewes who enticed to Idolatrie Deut. 30. 1 2. and the false Apostles and Heretiks in the Primitiue Church whose words did fret as a canker and destroyed the faith of many And such are the Romish teachers at this day and the Iesuits and Seminaries among vs who though they be qualified with many good gifts of learning yet by mingling the word of God with their owne inuentions and humane traditions they rase the foundation they become vnsauourie salt and hereticall Teachers And here by the way who cannot but wonder that students in Diuinitie should so much affect the Postils and Comments of Friers and Popish writers as they doe doubtlesse it argueth that the word of God hath not seasoned their hearts for where such vnsauourie salt hath relish the wholesome doctrine of Gods word hath neuer seasoned Thirdly they are vnsauourie salt who teach true doctrine but yet misapplie the same Many such were in the Church of the Iewes in the daies of Ieremie and Ezekiel who much complaine of sowing pillowes vnder the elbowes of the wicked by preaching peace vnto them when they should haue called to repentance by the discouerie of their sinnes and the denunciation of Gods iudgements as also for making sad the hearts of those whom God hath not made sadde And such are those at this day who haue sinooth tongues in respect of sinne and yet are full of bitter inuectiues against the better sort By this meanes the word of God looseth his acrimonie and sharpnesse whereby the wicked should be awaked out of their slumber of securitie and the godly further seasoned and made more acceptable vnto God Fourthly they are vnsauourie salt who though they teach the truth and generally applie it well doe yet lead vngodly and scandalous liues for an offensiue and vnsauourie conuersation in the Teacher doth hinder the seasoning vertue of the word of his Ministerie in the hearts of the people and his doctrine cannot so much edifie as his course of life destroyeth because naturall men regard not so much what is said as what is done This beeing so all Gods Ministers and those also that destinate themselues to this calling must haue speciall care so to bee qualified for this worke and so to preach the word of God that it may be sauourie in the hearts and consciences of them that heare it This is a matter of great importance as well in respect of the Minister as of the people and thus shall it appeare that they are not onely no vnsauourie salt but euen such as doe season others II. Point The danger of this sinne in beeing vnsauourie salt that is vnfaithfull in the Ministerie is very great noted in these words wherewith shall it be salted Some referre this salting to the earth as if Christ had said wherewith shall the earth be salted but it doth more truely belong to the salt it selfe as Mark. 9. 5. Salt is good but if the salt be vnsauourie wherewith shall it that is the salt it selfe be seasoned Againe the interrogation wherewith imports a vehement deniall as if Christ should say If salt once loose his naturall propertie of saltnesse it can neuer be recouered now vnfaithfull and vnprofitable Ministers are vnsauourie salt and therefore their danger is exceeding great
man to be mercifull and to lend Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell who are so far from lending to the poore that they hoard vp their store till a time of dearth that then they may inrich theÌ„selues by poore mens want thus they increase Gods iudgement vpon the poore and as it were grinde their faces and tread vpon them as the holy Ghost speaketh But they shall one day find that they ought to haue lent vnto the poore in their necessities yea and when the hand of God in common want lieth more heauie vpon the poore they ought then to open their hands more liberally towards them It is an vsuall common practise that when a man beginnes to decaie in his estate no man will lend him any thing â—uâ—â— because he beginnes to decay therfore they withdrew their helpe least he should not pay them againe But this ought not to be so it s Christs commandement that the rich by lending should sustaine such a one as by reason of want is readie to fall into decay Secondly this coÌ„mand of Christ binds the Rich not onely to lend but to lend freely without taking any increase for they must lend not looking for any againe yea Exod. 22. 25. the Lord expressely forbids to take increase of the poore where we see the common practise of Vsurers condemned to the bottome of hell who lende vnto the poore vpon bonds for increase these are they that liue on the blood and life of the poore whose sinne is euery where condemned and ought to be hated as bloodshed it selfe But the rich will say they are intreated so to doe and are greatly thanked for so lending Ans. This excuse will not serue the turne for Sauls armour bearer was a murtherer for killing his master though Saul earnestly besought him so to doe 2. Sam 1. 9. 16. Thirdly here further learne that a man must lend and yet not alwaies take againe the principall indeede he may require and receiue his owne els there should be no lending but all giuing which two are here distinct but yet when the poore that borowed is fallen inâ—o further pouertie the Rich must turne his lending into giuing and forgiue the principall or part thereof as their seuerall estates shal require Deut. 24. 10 11 12. A man may take a pledge for his debt of the poore but yet if the pawne be a thing necessarie to the poore mans life he must not take it or at least not retaine it till the sunne setting Fourthly some may here aske seeing Christ bids oâ— lend looking for nothing againe whether may a man at no time with good conscience receiue increase for his lending Ans. Lending is twofold of due or of curtesie lending of due is the loane of the rich vnto the poore when his necessitie compells him to borrow and for this a man cannot with good conscience take any increase Lending of curtesie is when one rich friend lends vnto an other this is not forbidden in the word of God but is left to a mans owne libertie and discretion neither hath it any promise of reward Now in this case of curtesie I doe not finde in Scripture that all taking of increase is simply condemned nay in some cases both the law of nature and the lawes of all countries doe allow it As first when the increase is giuen onely in way of thankefulnesse as a blessing to require in kindnes a good turne receiued for ingratitude is abhorred of all and the low of nature requires to doe good for good and all Diuines almost both Protestants and Papists doe allow this kinde of increase Secondly when a man sustaineth dammage by his lending he may receiue increase by way of satisfaction for his losse Thirdly when a man is contented to aduenture his principall in the hand of him that borroweth then also may he take increase like as a man may receiue hire for his hourse or for the vse of any other goods standing to their losse Exod. 22. 14. Thus we see what the will of God is for giuing and lending vnto the poore now hence the poore may receiue instruction First hereby all may learne that God will haue some poore among his people to receiue and borrow of the rich which may serue to perswade the poore to be contented with their meane estate esteeming it to be the best for them because God in his wisdome and prouidence hath ordained it Secondly the poore must take occasion from their outward pouertie to seeke to be rich in God through grace Iam. 2. 5. Hath not God chosen the poore of this world that they should be rich in faith Herein they may match and goe beyond the richer sort which is a matter of great ioy Iam. 1. 9. Let the brother of low degree reioyce in that he is exalted that is with God who counts them rich Revel 2. 9. Thirdly hence the poore must learne to carie themselues submissiuely towards the rich of whome they receiue great helpe and comfort by their giuing and lending Prov. 18. 23. The poore saith Salomon vttereth supplications noting their humilitie which reprooues many poore who are so proud hearted and ingratefull that they will not affoard the rich a good word but this beseemeth none much lesse those that are to liue by the rich Psal. 101. 5. Him that hath a proud looke and bigh heart I cannot suffer vers 34. Ye haue heard that it hath beene said of old thou shalt loue thy neighbour and hate thine enemie In this verse and the rest to the ende of this Chapter our Sauiour goeth about to purge the generall commandement of the second Table touching the loue of our neighbour from the corrupt interpretation of the Iewish teachers and to restore it to his true and proper meaning And as in the former so here he first laies downe their false doctrine touching this commandement v. 43 and then consutes the same v. 44 45 c. In laying downe their false interpretation he propounds the law of Moses touching brotherly loue Leuit. 19. 18. Thou shalt loue thy neighbour which must here be vnderstood in their false sense who by neighbour meant a friend as if God had said Thou shalt loue thy friend Then he adjoyneth their tradition gathered from the law of God misconceiued namely to hate a mans enemie In these Iewes we may obserue two manifest abuses of Scripture which ought not to be in any Teachers to wit misinterpretation and a false collection The word they misconstrue is Neighbour which in the olde Testament is taken two waies either strictly and more properly for a familiar friend and acquaintance in which sense it is commonly taken or more generally for any one that in any kind of societie is neare vnto vs as by consanguinitie habitation office traffique or beeing onely in