the manner of proving and the matter or proofe it selfe we will gather two Doctrines seasonable for these times Doct. 1. That Gods Word is the onely rule and principle in matters of Religion and Reformation It holds à majori ad minus if the Prophets that were acted infallibly would yet confirme their matter delivered by Scripture how much rather others 2. From the matter or argument and in that the duty pressed Doct. 2. That it is a speciall duty upon all to remove all impediments and to make way for Christ when he is comming to us We will begin with the first Doct. The Word of God is the onely rule and principle in matters of Religion or Reformation It hath the properties of a Rule which are these 1. It is known and easie Psal. 19. 78. It is compared to a light and a Lanthorn to our feet Nor will that evasion of the Papists serve their turnes that it is lumen or light in it selfe but not quoad nos as if the Scripture were a light under the bushell God should then doe that which our Saviour saith no man doth for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple Besides to be a light in it selfe but not quoad nos is a kind of contradiction seeing the light it hath is for us It is true indeed there is a two-fold obscurity one of matter which sometimes is so excellent and perfect that our understandings cannot reach it and so in this sense it is said the naturall man perceiveth not the things of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a naturall man one that doth excolere animam such as Aristotle and Tully but this blame is to be cast upon our understanding not the Scripture for as we say Sol est maxime visibilis Deus est maxime intelligibilis the Sunne is most visible and God most easie to be known because the one hath the greatest motive of seeing which is light and the other of being understood which is verity so are these truths most full of light if our understandings were opened The second obscurity is of the phrase and that the Scripture useth not in things essentiall to salvation and commonly what is obscurely set down in one place is cleare in another and shall not the Spirit of God which giveth a cleare understanding and expressions unto men be cleare See the Papists folly they hold it possible to fulfill the Law but not to understand it for when we urge that place Deut. 30. 12. The Word is not hidden from thee and it is very nigh thee Oh say they this is to be understood of the fulfilling of the Law not the knowing it wee conclude then the holy Scriptures are the holy Ladders whereby we climbe up into heaven and know Gods meaning 2. It is infallible and certain The infallibility of it is witnessed by those places where Gods Word is compared to Gold seven times refined and where it is said Heaven and earth shall sooner passe away then one jot or tittle a And so thy testimonies are sure By all this it appeareth that the Word of God is a fixed Canon it cannot be wrested and wyer-drawn so as to approve one thing to day and the contrary to morrow It is hellish blasphemy to compare it to a nose of Wax and to say that it is to be interpreted secundum currentem statum Ecclesiae as the condition of the Church altereth so must the Scripture alter thereby they confirme that of Tertullian Deus non erit Deus nisi homini placuerit God shall not be God unlesse man please If you say that the Apostle Peter speakes of some who did wrest the Scripture and put it upon the wrack This is to be granted concerning the words not the sence and matter of the Holy Ghost intended by those words That is invariable and cannot be a Reed shaken with every wind of interpretation and because Heretiques would flye to the words denying the sence therefore hath the Church of God been constrained to use new words to distinguish them by Irenaeus doth well compare Heretiques to the Beast Hyaena that imitates the Shepheards voyce and so by that meanes seduceth the Sheep into destruction Now this infallibility of the Word is so great that when some as Saul and Uzzah have gone against it as if their speciall considerations might give them a protection which were indeed faire and plausible yet they were severely punished by God 3. It is universall in regard of time place and persons so that he is the true and good Catholike that keeps to this Catholike rule The Word was ever a rule to declare unto the Church any thing besides that we have received nunquam licet nunquam licuit nunquā licebit Vinc. Lyr. Hence in the Old Testament Esay 8. 20. To the Law and to the Testimony if they speake not according to this it is because there is no light in them Hence also the good Kings Hezekiah and Iosiah were guided by this pillar of fire when they set upon Reformation It was a rule in the New Testament therefore our Saviour often Luk. 10. 26. Psal. 11. 17. How readest thou and how is it written Paul when he would reform the abuses crept in the Church of Corinth about the Sacrament goeth to the first institution and as it was delivered from Christ And if wee consult with the Fathers we shall finde that this Scripture was the brook out of which they gathered those stones which they slung in the forehead of those Goliahs that oppressed the truth There was never any errour but it went up and down like Cain from one place to another fearing lest every place of Scripture that met it would kill it Then it is universall for all places as the Sun in the firmament is light for the whole world not for this Kingdome only or that but it is for Nations so is Gods Word a rule to England to Scotland to Rome to all where it is promulged Lastly it is universall to all persons for as the Psalmist saith of the Sunne there is nothing hid from the heat thereof so no person or persons are exempted from the Obligation of the Word there is none too great to have his faith and life controlled by it Hence it is able to make the man of God wise to salvation 1 Tim. 3. 17. And not onely a Minister but an whole Councell yea this is a rule that binds Kings and Parliaments We must all stoop to his Word 4. It is Indivisible When we say a rule is indivisible the meaning is that nothing may be added to it or detracted from it and this the Scripture in the close of all Rev. 22. challengeth to it self how great a breach of this truth hath been made when the Apocryphall Book and many other traditions and Ceremonies have been equallized to Scripture and made as necessary as
that Nay is there not such folly in people that they are as willing to be without Gods Word as mans inventions It is a necessary truth which all Magistrates all Ministers all people should beleeve that Gods Word is perfect There is enough in it as a rule to direct and worke holinesse in us How wretched then are the Papists that will have Images the Lay mans Bible as if Gods Word were not enough and see their perverse disputings they will not have the Scripture read in the known tongue lest people through mistake make errours whereas Images are suffered by them though they doe naturally teach idolatry When therefore these traditions and ceremonies climbe up like Reuben into their Fathers bed let them lose all their glory The Word of God is Heb. 9. 15. alibi called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Testament now you know to a mans Will nothing may be added nor any thing detracted And this you will alwayes find to be true all subversion of true faith and pure worship floweth from this either because something of Scripture is neglected or something that is not Scripture is introduced 5. It is adequately proportionable unto our faith The rule and the thing regulated must be fitted one to another Faith and the Word of God must runne parallel all that is written must be beleeved and all that is beleeved must be written and oh that the Church of God had in all ages kept to the Scripture as Ruth to Naomi where the one liveth the other would where the one dyeth the other will Non credo quia non lego I doe not beleeve it because I do not read it was a known speech in Antiquity Thou art to say Hitherto thou shalt goe O my Faith and no further hitherto thou shalt goe O my worship and no further Hoc primum credimus cum credimus quod nihil ultra credere debemus this we first beleeve when we doe beleeve that we ought to beleeve nothing beyond Scripture and this also is to be extended unto your practise and conversation As you are to take no other Religion then what the Scripture allowes so neither to live any other life then what the Word commands come therefore thou who livest a prophane and wretched life let us expostulate with thee thou art no Papist thou wilt not hold transubstantiation why because it cannot be proved true by Scripture And can thy profanenesse thy lusts thy oathes be proved lawfull by Scripture Doth not the same Scripture that bids thee beleeve thus bid thee also live thus Is not Gods Word against profanenesse as well as popery If this were attended to men would have holy lives as well as sound judgements 6. And lastly a rule must be first and before the thing to be regulated a rule is a measure and therfore must be first in its kind To question whether the Church should be before the Scripture is to question whether man be before God 'T is true Divines doe well observe that the Scripture may be considered either quoad formale externum in respect of the outward forme as it is a writing or quoad formale internum in respect of the inward sonne and sense of it as it is the Word of God Now in the latter sense Gods Word was alwayes before a Church because by the Word we are begotten againe and so made the Church Hence it is that Gods Word is more ancient then Churches and Fathers and this is the antiquity we should set up It is true the Church in regard of her Ministery and leading us to beleeve is before the Scripture but we never put forth a Divine holy Faith till the Spirit of God worke our assent to his Word because it is his Word so that to stay in the authority of the Church is to stay in Iohn Baptist that did beare witnesse of Christ and not goe to Christ himselfe Seeing therefore the Word of God is most ancient why should men presse us in faith or worship to go and see what was done 5. or 600. or a thousand yeares agoe and not rather goe to the Scripture which was before this But as the Owle and Thiefe cannot endure the light so neither can errour or superstition the Word of God Now take these Cautions First the Word of God is the onely rule In Popery they share with God in every thing to grace they joyne freewill to Christs merits their owne to God Angels and Saints to the Scriptures their traditions and Church authority and this is urged so precisely that if the Church doe determine an errour to be a truth yet they are bound to beleeve it yea that they doe mereri credendo merit by beleeving it even as it was among the Sadduces and Rabbins if their Elders said the right hand were the left or the left the right they must assent to it If we would be content with this that the Scripture were an halfe rule all would be well but as God is a perfect God so is his Word a perfect Word we must have no other Gods besides him so also no other Scripture or Word beside this Doe not then in matters of Religion make this thy Compasre to saile by What say others and what is the custome but What saith Gods Word Are not politique considerations a rule to many is not custome a rule to many Vae tibi flumen moris humani quis tibi resistet Woe to thee ô thoutorrent of custome who is able to resist thee cryeth Austin It is true if this be received here will appeare much nicety much singularity here must be loud cries for a Reformation which the world doth so much oppugne The world is not able to beare this exhortation Let the Word of God rule you let the Word of God reforme you 2. When we say its a rule it must be extended to that end for which it is a rule for as the Scripture is not a rule to Physicians or Mathematicians in their proper arts so neither doth it particularly tend to this or that individuall action for all essentials it is a rule and a generall rule for circumstantials Nor doth this detract from the perfection of the Scripture that it doth not command every circumstance because then a thing is imperfect when it wants some perfection that is due to it It is not an imperfection in the body that it s not every where because this is not requisite to the body so neither is it to be expected from the Scripture that all circumstantials must be by name commanded It s true the Church must take heed that under the name of circumstances she doth not bring in worship which hath beene alwayes the subtilty of Satan Thus Altar-worship and Image-worship were made but circumstances in mens bookes by distinctions but in their practise as much as Gods owne instituted worship Be sure to give enough to the Scripture Adoro plenitudinem Scripturae I adore the Scriptures
Die Mercurii 27. Septemb. 1643. IT is this day Ordered by the House of Commons assembled in Parliament That Mr. Salloway doe from this House give thanks unto Master Anthony Burges for the great paines hee took in the Sermon he this day preached at the intreaty of this House at S. Margarets in the City of Westminster It being the day of publike humiliation and to desire him to Print his Sermon And it is Ordered that none doe presume to Print the said Sermon but whom the said Mr. Burges shall appoint under his hand writing H. Elsynge Cler. Parl. D. Com. I appoint Thomas Underhill to Print this Sermon ANTHONY BURGES The Difficulty of AND The Encouragements to A REFORMATION A Sermon Preached before The Honourable House OF COMMONS At the Publike Fast Septem. 27. 1643. BY Mr. ANTHONY BURGES sometimes Fellow of Emanuel Colledge and now Pastor of Sutton-Cofield in Warwickshire LONDON Printed by R. Bishop for Thomas Vnderhill at the signe of the Bible in Woodstreet 1643. TO The Honourable House OF COMMONS Now assembled in PARLIAMENT Worthy Patriots GOD hath made you like the Brazen-Serpent those that have been stung with the Serpents and Dragons of Rome have look't upon you and been healed You have overcome and slaine many Lyons of difficulties that have beene in the way yea you have found honey in them The Church is not in her travels and labour as those strong women of Israel that could bring forth alone Therefore God hath stirred you up to help her in her pangs Bee couragious therefore and languish not in this so great and necessary a work of Reformation All truth is sweet even naturall truth therefore the Heathens in their Sacrifice to Minerva their Goddesse of Arts offered honey crying out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} truth is sweet but spirituall truths are sweeter then the honey and the honey comb And this is the truth even that about Doctrine Discipline and the Worship of God which the godly desire above all their outward advantages And above all those works of Reformation you have in hand especially provide against the generall ignorance in people by a solide and serious Catachizing and against the prophanenesse of people by powerfull Discipline that so the Sacraments may bee dispensed comfortably As in this Kingdome the Lawyer the Physitian the Tradesman can goe comfortably in his calling so provide that the Pastor also in the Dispensation of Ordinances may doe it with joy and not with griefe The very Heathens were carefull about their Idoll Sacrifices Procul O procul este prophani And wee read in Story that the Priest being to sacrifice askt this question {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who was there Answer was returned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} good and honest men And now in this work of Reformation goe on exactly consult not with flesh and blood leave not in your Building any nailes or hookes standing out that may teare those who goe by And that God may delight in your works labour to reform your own lives and Families lest you bee as the Torch or Candle that giveth light to others but consumeth it selfe The great God of Heaven goe along with you strengthen settle and establish you Your humble Servant in Christ Iesus ANTHONY BURGES A SERMON Preached before The Honourable House OF COMMONS At the Publike Fast September 27. 1643. MARK 1. vers. 2 3. As it is written in the Prophets Behold I send my Messenger before thy face which shall prepare thy way before thee The voyce of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight I Will not begin my Sermon as commonly Printers doe their Books with some flourish or gaudy pictures on the first leafe but fall immediately upon that speciall matter which is contained in my Text that cannot be handled rightly unlesse I take in the former words The beginning of the Gospel of Iesus Christ the Sonne of God for in the whole contexture of these words you have a proposition to be confirmed and the argument confirming it I call it a proposition and not a Title or preface such as that is the Revelation of Iohn and in doing thus I borrow gold of the Egyptian I mean fetch my interpretation from a Popish Commentator who had much learning and more malice and that this is more probable consider the use of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gospel which signifieth in the Scripture sometimes any joyfull matter that is published sometimes in particular the Doctrine of Christ and lastly for the preaching of this which is the frequent use of the Word and as for the sense of taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the Booke and History of Christ that is not a Bible-sense but an Ecclesiasticall even as Evangelist in the Scripture doth not signifie one that made the History of Christ as wee call the soure Evangelists but one who accompanied the Apostles in preaching the Gospel so that Gospel is here as much as preaching and when it followeth the Gospel of Iesus Christ Iesus Christ is not the matter but the author so that the sense is The beginning of Christs preaching was as it was foretold by the Prophets This being explained you have first the manner of proving which is by testimony and although that be the weakest argument in humane things yet it is the strongest in divine and secondly there is the matter or proofe it selfe and in the clearing of all this we might enter into two disputes 1. In vindicating the Author from perverting the meaning and scope of Esay as the Iewes would perswade us 2. In answering the doubts about the diverse readings whether it should be the Prophets or in Esay onely which Beza contends for as the true reading and this is made so great a difficulty by Ierome that he saith he will crave pardon for his ignorance as if the knot could not be untyed but should I handle these at large you would say I gave a stone or serpent of controversies when you askt for the bread of nourishment this therefore take briefly for the explanation the words in the Text you shall find in Esay 40. 3. for those of Malachi tend to the same purpose and are not to be unstood onely literally as the Iewes would have it of an exhortation to the people of Israel to make ready and prepare for their returne from captivity nor as others onely as a prophesie of John Baptist and our Redemption purchased by Christ for whose entertainment we are to prepare but we think it literally true of the Iewes and the voyce enying in the wildernesse to be all those severall Prophets that proclaimed their return and also typically true of Christ and Iohn Baptist in his time and consequentially to be applyed to any time when Christ is comming graciously to deliver us from any such captivity So that from