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
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
the soul the understanding the will and the affections it must be like Aarons Oyle running down from the head to the feet hence God would have the King himselfe to write his word with his own hand that so he may bee acquainted with it and rule accordingly Dent 17. 2 Pray for understanding Only a spirituall understanding and an heavenly eye can discerne an excellency in the Scripture it argued a prophane spirit in Politian who said there was more in one of Pindars Odes then all Davids Psalmes But David prayeth that God would open his eyes that hee might see the wonderfull things in Gods Law All truth is sweet but the Scripture truth above all men may reade the Scripture write Comments on it and yet not have spirituall and savoury understanding of it Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis unlesse God give thee the heavenly spirit of Paul thou wilt never understand the heavenly meaning of Paul 3 Be humble and meek submitting to the simplicity contained therein The humble he will teach his way It is a great matter to stoop to the Scripture Austin complaineth of this that literarum typho tumidus swelling with pride of humane learning hee did refuse the simplicity of Scriptures Bradwardine speaking of himselfe before he felt the power of grace upon his heart saith that hee was much offended when hee heard Paul read in the Church because hee had not metaphysicum ingenium Thus proud men seldome ever come to know the truth God hideth these things from the prudent and wise of the world 4 Get love to Gods truth And this is the reason of all Anti-christs errours and beleeving such lies as they doe because they receive not Gods Word in the love of it They loathed this Manna and therefore God makes a famine among them and there is no more terrible prognostique of Gods delivering up a people to blindnesse and hardnesse then their rejecting of the Word Take we heed then how we reject God reforming lest he sweare in his wrath that we shall never be reformed What is the great crying sinne of England this day even an hatred of Gods truth they love not the power and purity of it but as the Gadarens had rather have their Swine then Christs presence so these their brutish lusts rather then Gods truth God removeth these meanes of grace when people are incurable as when the Patient is dead all the physick boxes and cups are taken away Now that the Word of God may be set up these three things are necessary 1 To incourage preaching which is that great work so severely charged upon the ministers Hezekiah spake comfortably to those that taught the good knowledge of God There was a very noxious and destructive opinion that reading was preaching The question is not whether reading may not in some sense be called preaching taking preaching for any declaration of Gods truth But whether it be ministeriall preaching whether whē the Apostle saith he must divide Gods Word aright he meaneth no more then to reade whether when he saith who is sufficient for these things he meaneth who is able to reade when he saith Give thy selfe to study that thy profiting may appeare to all men he meaneth that all men see thou readest better then thou didst 2 Catechizing This would doe good both to Minister and people the ministery in the first place Memorable is that which Chemnitius relates of his Master Chytraeus that when he read over divers Authors and devoured many Volumes he set himselfe to prove the Catechisticall points of Divinity by Scripture and then he sound himselfe in a new world he was not able to doe it As for the Minister so much more for the people Who will give us to weep rivers of teares for the generall ignorance in all Parishes and Congregations Bellarmine saith that faith may be defined better by ignorance then knowledge This is true that the faith of the common people such as it is may bee so defined Help the the Church of God O you Wotthies in this 3. Incouraging learning and the knowledge of the tongues for howsover translations may be good yet in regard of the emphasis of the Originall we may say as the Queen of Sheba to Solomon that which shee heard was nothing to the glory she saw Then came in errour and superstition when it was Heresie or at least suspicion of it to understand Greek and Hebrew A Divine ought to bee that which was said of Nazianzene {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an Ocean of Divinity Wee come now to the Testimony it selfe Prepare yee the way of the Lord c. which doth containe the effect of Iohns Ministery as also the duty of his hearers who were fallen into a corrupt time when the Philistims had filled up all the Wels the Pharisees Scribes had corrupted the Word of God by false interpretations The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he wil prepare and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prepare yee are taken from the custome of great Ones who use to have way made for them or as others when great Commanders were to lead an Army they sent some before who were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that did complanate and make levell the way and the Hebrew Word is emphaticall which signifieth such a removall of all offensive things that the face may no longer behold them and thence wee observe that It is the duty of a people to remove all difficulties and oppositions in the way that so Christ may come and dwell with them for so the Text carrieth it either literally to take every thing away that may stop their speedy returne from Babylon or typically what should oppose the spirituall restauration of the Church by the Messias and so proportionably whatsoever mountaine or valley may be in the way where Christ is comming As they threw garments in the way and with much acclamation cryed Hosanna blessed be he that commeth in the name of the Lord so are we with all earnestnesse of affection to cry Blessed be that Reformation which commeth in the name of the Lord This also the Psalmist cryeth Lift up your heads yee gates that the King of glory may come in We will first shew what are the impediments the hills and valleyes that hinder Christs comming to reigne in his Church 1 A corrupt judgement as if there were no necessity of preparation of Reformation That was Laodicea's case shee thought her selfe full and rich therefore she is counselled to buy eyesalve Rev. 3. 18. Thus the Church of Rome is in a desperate disease because she thinks she cannot be sick she cannot erre Thus all Reformation is accounted needlesse what need we any more doe As he said many had been learned if they had not conceited they were so so many Churches had beene more pure and reformed if they had not thought
that he is ingaged for his truth more then you you indeed have your lives and estates to lose but God hath his Honour and his Truth to lose which is more then all the World How will you ever answer it if God at the day of Iudgement shall say he put an opportunity into your hands and you have not improved it when the blood of other mens soules may be required at your hands Take heed that at your death-beds there be no out-cry O my England sinnes I speake not this in any spirit of discontent but rather of joy seeing those clusters of grapes you have already brought us from the Land of Canaan those good and wholesome Lawes that have been enacted since your sitting onely be exhorted to hold on and take the opportunities that God puts into your hand Those that would not gather Manna in the morning could find none all the day after onely the man that stept in first into the pool of Bethesda could be healed And you are the more engaged to this by the solemne Covenant you have entred into so that you must needs break many bonds asunder if you grow forgetfull of this work Take David for an example Psal. 1 32. there he had vowed to bring the Ark back into a fit place now when he had thus sworn see how carefull he was Remember David and all his troubles or more neer the Originall in his whole affliction that is in all that trouble and fear and care that was upon him when God smote Uzzah and so hindred him in his intended Reformation There is his griefe where was a stop in his work Then consider again his resolution hee would not sleep nor eat its an hyperbolicall expression of the indefatigable paines hee would take that the Ark might be setled I shall therefore pray as David when the people were willing The Lord keep this alwaies in their heart the Lord alwaies keep your Covenant and resolutions alive in your hearts Now that you may not be as those who built the Ark for Noah but were drowned themselves or as Hiram that sent materials to build a Temple to that God whom he did not know that you may have comfort and benefit in all that is done 1. Humble your souls for all your failings and sinnes one miscarriage may imbitter many mercies 2 Sam. 6. When David was with great pomp and chearfulnesse bringing back the Ark on a sudden God manifesteth his displeasure against Uzzah not as some think because he toucht the Ark seeing he was a Levite but because it was put on a cart whereas it ought to be carried on mens shoulders see what a sad obstacle was put in the way David hereupon leaveth the Ark and will carry it no further Take the advantage therefore on these dayes that all the sinnes which stand upon your account may be wiped off 2. Labour for a spirituall heart to be such as can delight in the spirituall worship of God that can account spirituall things glorious things men that are affected with outward glorious pomp in the service of God it is a signe they have no spirituall things to rejoyce in the woman that hath no children to play with she can delight in dogs and other creatures Hag. 2. there is a promise that God would make the glory of the second Temple far above that of the former and how was this true but because of Christs spirituall preaching and presence there I cannot but name a passage out of Isidore Pelusiota lib. 2. epist. 246. because it s so parallel with our times alate and I would all were of his judgement There was one Eusebius a Bishop that did cast out and revile the good people and in the mean time was very devout in building and adorning the Churches now saith Isidore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Church is one thing the place of the Church another the one consists of unblameable men the other of wood and stone which if the Bishop did consider he would not any longer overthrow the one and adorn the other And in the Apostles times when the Church did abound with spirituall graces and holinesse of life they had no Temples but in our time the Temples are more adorned then is fitting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but the Church is scorn'd and mockt If I might have my wish I had rather be in those times wherein the Temples were not so beautified but the Church splendent with heavenly graces then in these our times wherein the Temples are very glorious but the Church empty of graces 3. Get sincere and holy aimes even in doing Gods commands let there not be Pauls complaint All seek their owne and not the things of Jesus Christ Be willing to be even an Anathema that the Church may prosper It was a noble resolution of Tullies Ne immortalitatem quidem contra rempublicam acciperem he would not have immortality it self to the prejudice of the Common-wealth You have a notable instance for this in John how did he reform according to all that was in Gods heart and yet he lost the reward nay Hos. 13. God threatens to be revenged on him and why is all this but because his heart was not right to God Doe not thou aime at glory and at fame but at Gods own glory and honour 4. Reforme your owne lives and conversations for how reasonable is it that you who make lawes that others doe not sweare you your selves should not how fit is it that you who bind others to the keeping of the Sabbath you your selves should sanctifie it And this againe did undoe Iehu that although he pulled down Baal yet he did not reform himselfe from Ieroboams sinnes lege historiam ne fias historia reade the history of Iehu lest thou thy selfe be made such an history to others Oh therefore let it be true of thee that since thou hast been labouring in this publike Reformation thou hast been more holy thou hast been more pure Thou that hast endeavoured to make way for Christ in the Church and State hast much more made way for him in thy owne family What will it profit to have holy Ordinances holy Worship if wee our selves still remaine unholy Vse 2. Of Instruction unto people not to mutter under these sad calamities if hereby Christ may come and reign in his Church Consider 1. That a Reformation doth not make these troubles but sinne Do not murmur under Gods providence as is forbidden 2 Cor. 10. The Iewes they murmured under Moses and Aaron how many of them did God destroy so again the Corinthians because Paul did urge strict Discipline about the incestuous person and other disorders therefore they were prone to murmur And thus people think that this Reformation is the cause of all this evill and that Reformers are the troublers of England but sure it is our sinnes and an unwillingnesse to bee subjected to Christ that works us all this woe and if we had more truth we should have more peace 2 How slowly we prepare and fit our selves for mercies It s true speed is a great advantage in publike works The heavenly bodies conveigh their sweet influence non quà calida sed quà velocis motus as they are swift but yet you are to take notice of it that our slownesse in fitting our selves for mercy is more to be blamed It s your complaint the Parliament is slow Why not rather wee reforme our lives slowly wee prepare our selves slowly and therefore it is that good things are kept off Moses and Aaron were not the causes that the people were kept so long in the wildernesse but their own sinnes and rebellions against God Let this therefore stop your mouthes and doe not discourage those who labour for your good that is not profitable for you as the Apostle speaks in the like case 3 How grievous a sinne it is to wish for thy old condition againe or to magnifie that This was the temper of the perverse and froward Jewes would they were in Egypt againe Moses and Aaron would destroy them and see how they amplifie that condition the bondage of which they did so much complain of before They sate down by the fleshpots in Egypt sate down as if they had so much ease and by the fleshpots as if they had had so much plenty whereas indeed their estate was miserable It is true our times are very sad and as Tully of his civill warres so may we say of ours Non est civit Romanus qui in hac tempestate ridere potest he is not a true Christian that can be heartily merry in these dayes But were not the times of Superstition of Altar-worship of silencing your Ministers as bitter unto you 4 How the mercy when it doth come will make amends for all Canaan will satisfie for the troubles in the wildernesse That the Church hath brought forth a man-child of Reformation will make all former sorrowes and pangs be forgotten When and how God will put a period unto these sad Distractions wee know not but certainly God will own his own Truth he will not forget his promises to his people and if we should perish yet when wee have done our duty we shall have our comfort and reward in heaven and certainly God hath not raised all these hopes of his people to make them the more miserable Will God doe with his people when they have layd up all for his service as the husbandman with his Bees when they have enriched themselves with their honey and layd up all their stock then to set fire on them and burn them no certainly if the servent prayer of one righteous man prevail much how much rather the prayers of many thousands FINIS Maldonat who hath it from others Mat. 40. 35 Grotius in 〈◊〉 Doct. Psal. 2◠7.