THE NECESSITY OF Divine Instructions In point of REFORMATION; Discovered in A Sermon Preached before the Right Honourable, The LORD MAYOR, The Right Worshipful, The Sheriffs and Aldermen, with other worthy Citizens of the City of London, at a Solemn Anniversary Meeting, April 4. 1648. By John Cardell. ISA. 54.11, 12, 13. O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with Saphires. And I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord, and great shall be the peace of thy children. April 13. 1648. Imprimatur Joseph Caryl. London, Printed by John Field for Henry Overton, and are to be sold at his shop at the entering into Popes-head-Alley, out of Lumbardstreet. 1648. To the Right Honourable, the LORD MAYOR AND Court of Aldermen OF ENGLAND'S METROPOLIS THE Famous City of London. THe Service that I was lately called to, by your Honourable Appointment, was a Spiritual Service, and the Theme or Argument that my Meditations were engaged and carried out upon, was of a Spiritual nature, far above the reach of those that live merely by Sense and Carnal Reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom● animalis, cui anima prosale. non alia quam naturali animi luce pr●●itus, Bez Non Regnitue per spiri tum sanctum. Pisc●●. and that savour not the things of God: The natural man, says the Apostle, receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned, 1 Cor. 2.14. My desire was, to suggest something from the Word of Truth, in so great a Presence, that might advance the Work of Reformation, which is so much spoken and talked of amongst us, and whereunto we are, above all other People in the World, so many ways engaged. But surely our misery even in this respect (aswel as in some other) is many times great upon us, Viv●●● 〈…〉. That whilst we only pretend to a right end, we woefully miscarry about the means, that should bring us to that end: My endeavour therefore was, To rectify this great Error, and to lay something at the bottom, which might sustain the Building of a Scripture-Reformation, viZ. Jesus Christ by his Word and Spirit: This is doubtless so ●●re a Foundation, that a better cannot, and another ought not to be laid or thought upon; Other foundation can no man lay, then that is laid, which i● Jesus Christ, says the Apostle: The Prophet calls him, 〈…〉. ●nn. A precious cornerstone, A sure foundation, Isa. 28.16. And whilst men go about to erect Buildings of Reformation, or Buildings of Salvation, or of any thing that tends thereto, upon other Foundations, they do but as the Disciples, when they fished all night, and caught nothing, they do but busy, 〈…〉 and weary themselves to no purpose, and in conclusion utterly lose their labour; yea, they many times both sow the wind, 〈…〉. and reap the whirlwind, as the Prophet speaks. Now to establish us upon this sure Foundation, in point of Reformation, was the scope and drift of the ensuing Sermon, That we might not merely hearken unto, or carnally rest upon that, which men hold forth unto us, about that great Work, but consult the mind of Christ therein, from his Word faithfully interpreted and opened unto us by that Spirit, which at the first gave us the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.16. Scripture cúm sint à Spiritu Dei, non possunt intelligi sine Spiritu Dei. Zanch. de sacr. Script. and that must still give us the true sense and meaning of it. Not that I would altogether exclude men neither, from having any hand in this business, any farther than God himself excludes them: I knew that in all Times and Ages, God hath been pleased to select and choose out men (Magistrates and others) and to qualify them accordingly, for the helping on of this great Work; not that he stands in any absolute need of Men, or Means, or Instruments, only to testify his love and honourable respects unto some, he hath been always pleased to take them in, and to put that glorious Title upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1. of being co-workers with him in this weighty business, though they can do no more than what in his strength, and in the power of his might, Ephes. 6.10. they are continually enabled to perform. And among other Engines or Instruments of great worth, The Preaching of the Gospel (by men rightly qualified for, and duly called unto, that great Work) must and will certainly have a very great stroke in this business, which, accompanied with the Spirit, is The Rod of Christ's strength, Psal. 110.2. or The Sceptre of his Kingdom; that whereby he teaches, and governs his People, Casting down imaginations, and pulling down strong holds, 2 Cor. 104, 5. and captivating every thought to the Obedience of himself, by these weapons that are not carnal. And therefore certainly the Civil Magistrate cannot honour Christ more, or do Him better service, who is King of kings, 1 Tim. 6.15. and Lord of lords, then by supporting such a Ministry, which is Experimentally found, and known to be vehiculum Spiritus, the Chariot, as it were, of that Spirit, which hath always made a world of Believers to come flocking to Christ, and flying apace unto him, 〈…〉. like so many Doves to their windows. Now as to this, the Honourable Houses of Parliament have lately Declared themselves very fully, to the Satisfaction, I am persuaded, of all and well-affected People throughout the Kingdom; and that in these words, among the rest to that purpose, men's consciences (say they) must be mollified and prepared by the powerful Preaching of the Word, ●e●●a●ation of the Lords and Commons assembled in Parliament, concerning the caper's of the Scor● Commistioners, 〈◊〉 before they will be capable Subjects of Ecclesiastical Discipline; and till then, there is no other means to restrain them from vice and impiety, but by the Power of the Magistrate armed with wholesome Laws to that purpose, and by the powerful Preaching of the Word, which is our hearty desire and endeavour to advance throughout the Kingdom. Which Noble Resolution of theirs, seconded and pursued by the Power and Authority of this great City, what a world of good might it do in a short time? How mightily, in all likelihood, would the Sun of Righteousness cast forth his beams even all the Kingdom over, if LONDON were but quietly and thankfully possessed of this most savoury mercy? And truly I●● ●oyce very much, That in taking upon me the boldness to be herein your humble and faithful Movitor, Qui monei utfacias, quod jam facis, ipse monendo laudat, & hortatu fortius ire juvat. that I do but only entreat the pursuance of that which ye are already doing: For where hath the powerful Preaching of the Gospel always hitherto had more encouragement, then from this Famous City? I will not here be too busy, or too bold, in prescribing or giving Information to you about that Ministry which ye ought to favour, support and countenance by your Civil Power; As that * D. Stoughton B. Light. pag. 23. rare man said in a Sermon of his to Ministers, I am not of metal good enough for that, The snuffers of the Temple should be of pure Gold. Only thus much give me leave to say in the general, That certainly such as deal with the Understandings of men, had need to be men of Understanding; They that take upon them to teach and inform others, had need to be well taught and informed themselves; They that make it their work, and their employment to season others, had need to be well seasoned themselves: otherwise, If the salt have lost his savour, Matth. 5.13. compared with Luke 14.34. wherewith shall it be seasoned? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. But I must remember to whom I speak, Verbum sapicutibus. 1 Cor. 10.15. joh. 10.3, 4, 5. even to wise men, that are able to judge of what I say, and to discern the voice of Christ, from the voice of a Stranger: And blessed be God for it, that of late you have known no man, labouring amongst us in the Word and Doctrine, By this Name, or By that Name, but on both sides, such as by long experience you have found Able, and Orthodox, and Pious, and Peaceable, they have been equally employed and encouraged by you; which hath somewhat revived our languishing hopes, that there may yet be a sodering and a combining amongst those that are really well affected (and not in appearance only) through your exemplary Care and Wisdom herein; And that in due time Breaches shall be so far healed, 〈◊〉. 2.4. that Swords may be beat into Ploughshares, and Spears into Pruning-hooks; and that we shall have no occasion to learn War any more, if God hath not a purpose (for the Iniquities thereof) utterly to ruin the Nation; 〈◊〉 militem 〈◊〉 terribilis ●ro●ucit ad bel●●m, ●. oves ad pa●●●●ulccdo 〈◊〉 i●●●●● Bellanai 〈◊〉. ●remi●um, 〈…〉 ●●hrvsol. in 〈…〉, Serm. That as the terrible Trumpet of War hath lately called forth the Soldier into the Field, so that now at the length (after a few other Storms blown over) the sweet Jubile-Trumpet of the Gospel shall gather the Sheep of Christ together, and make them lie down in green pastures, and lead them forth beside the still waters. That God would herein bless your Endeavours, (Right Honourable and Right Worshipful) and bring the Blessing of Peacemakers upon you, and make you famous all the Kingdom over, and singularly instrumental in this great Work, is the hearty Desire, and earnest Prayer of Your Servant in the Lords Work, John Cardell. The Necessity of Divine Instructions In Point of REFORMATION. JOB 34.31, 32. 31. Surely, it is meet to be said unto God, I have born chastisement, I will not offend any more. 32. That which I see not, teach thou me; if I have done iniquity, I will do no more. THese words are a part of Elihu's Speech to job, The words a part of Elihu's Speech to Job. after his other three Friends, that were elder than he, had ended their Discourses with him: Because he was young, he was therefore willing to tarry till graver men had spoken, and then to show his opinion also; 〈…〉 is 〈…〉, in 〈…〉. which by the way may teach us, That Piety is no enemy to Ingenuity, or sweetness of Disposition. In the 32. 〈◊〉 from 〈◊〉 6. c. 1. Chapter of this Book, from the 6. ver. and so on, Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old, wherefore I was afraid, and durst not show mine opinion: I said days should speak, and multitude of years should teach wisdom. But yet to show that God is not tied to days and years, 〈◊〉 not tied 〈◊〉 days and 〈…〉. says he at the 8. v. There is a spirit in man; and the inspiration of the Almighty giveth them understanding: Great men are not always wise; neither do the aged understand judgement: 〈…〉 And what it was that even 〈…〉. Therefore I said, Harken to me; I also will show mine opinion. For says he at the 18. v. I am full of matter, the spirit within me constraineth me: Behold, my belly is as wine, which hath no vent, it is ready to burst like new bottles: I will speak, that I may be refreshed; I will open my lips and answer. This is the Preface that he makes unto what he had to say. To carry you through all the several particulars of Elihues dealing with JOB, (though but with a brief Paraphrase) would tender my Porch too big, my Preface too tedious. I shall therefore confine myself to this Chapter, whereof the Text is part; and that I may be brief in surveying the whole Chapter, and come quickly to the words, you may please to observe, The main p●●t of Elihu in 〈◊〉 34 Chapter, to justify God in all his deal with men That the main plot of Elihu, or the thing that he chief aims at here in this Chapter, it is to justify God in all his proceed with men. At the 10. and 11. verses, says he there, Generally propounded ver. 10.11. Harken to me, ye men of understanding: far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity: For the work of a man shall he render unto him, and cause every man to find according to his works. This he lays down in the general, Illustrated by several passages in the following parts of the Chapter. and this he does illustrate or make good by several passages in the following parts of the Chapter. And here about the Text he gives instance in several changes that God makes upon mighty men, and upon Nations; Changes upon mighty men, ver. 24. He shall break in pieces mighty men without number, and set others in their stead, at the 24. v. The Reason why, for 28. And in the following verses he tells you why, especially at the 28. v. in that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted: Pray mark that Expression, He heareth the cry of the afflicted, says Elihu. There be three Cries that God is said in a special manner to hear: 〈◊〉 Cries 〈◊〉 God hears The cry of Prayer. The cry of Blood. And The cry of the Oppressed. First, The cry of Prayer: Shall not God avenge his own Elect, The Cry o● Prayer which cry day and night unto him? I tell you, says our Saviour, he will avenge them speedily, when once they begin to cry unto him, Luk. 18.7, 8. That's one cry that God hears, The ●ry of Prayer. Secondly, He hears the cry of Blood likewise: The Cry of ●●ood The cry of his Son's Blood, and the cry of his Saint's Blood; The voice of thy brother's blood cries unto me from the ground, says God to Cain: 〈◊〉 4.10 And this is such a loud cry (the Blood of one Righteous Abel, but especially the Blood of many Righteous Abel's) as cannot possibly be decried any other way, but only by that other Blood of sprinkling, which speaketh better things then that of Abel, Heb. 12.24. Thirdly, The Cry of the Oppressed. God he hears the cry of the Oppressed likewise: When the children of Israel began to sigh, and groan, and cry unto God, by reason of their Taskmasters, and those cruel Oppressions that were upon them, than God said, I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them, Act. 7.34. And for the Oppression of the poor, and sighing of the needy, Psal. 12. ●. Now will I arise (saith the Lord) and set him in safety from him that puffeth at him: And here in the Chapter Elihu tells us, That the cry of the poor comes unto God; and says he, He heareth the cry of the afflicted. But then farther, Verse 29 ELIHU tells us moreover in the 29. v. of trouble and quietness, Trouble and quietness sometimes upon a man, & sometimes upon a Nation. sometimes upon a man, and sometimes upon a Nation, Quum ipse tranquillat, quis inquietabit? When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only; that is, God is sometimes pleased to trouble Nations, and particular persons, and sometimes to bestow peace and quietdess upon them; God's end in both, ver. 30. N● regnet homo hypocrita, Ne sint sendiculae 〈…〉. and his end in both is this, at the 30. v. That the Hypocrite reign not, lest the people be ensnared. God is more solicitous and careful to prevent the ensnaring of the people, than he is about the Hypocrites reigning: And he many times suffers a great deal of sorrow, and trouble, and unquietness to come upon a Nation, to come upon a particular Person, on purpose to prevent the Hypocrites reigning over a poor ensnared people, or that the Hypocrite reign not any longer, lest the People be yet farther deluded, and ensnared thereby. But to leave that also, 〈…〉 and to come unto the words of the Text, which contain the blessed fruits of sanctified Affliction, when trouble or unquietness hath been upon a Person, or been upon a Nation, what then? Surely, then says he, it is meet to be said unto God, I have born chastisement, I will not offend any more: 〈◊〉 Speech 〈…〉 That which I see not, teach thou me, etc. In which words the holy Ghost by Elihu frames a speech for the sorrowful, or tells afflicted one's what to say, when the Chastisements of God have been upon them. And in this Speech you have three things especially considerable: Three thin● in it. First, Here is the Person to be spoken to in this Speech, and that is God; Surely, says he, it is meet to be said unto God. Secondly, Here is the time, or the season of uttering that which is here composed, and that is, when the Chastening of God have been upon us, or when we have born chastisement; Surely, says he, it is meet to be said unto God, I have born chastisement. And then thirdly, Here is also the matter of the Speech, or the substance of that which is to be delivered, and that contains two things: A Prayer for Instruction; and A Promise of Reformation. A Prayer for Instruction, in those words, That which I see not, teach thou me; and then says he, when once thou hast effectually taught and instructed me, then if I have done iniquity, I will do no more. The main Observation that I shall pitch upon and propound, as containing the whole sum and substance of the TEXT, it will be this: Elihu here speaks of a particular man ye see, Verse 39 and he speaks likewise of a whole Nation; From whence observe, That it is the Duty of a Person, or a People that have born chastisement, 〈…〉 and that are newly come out of troubles, to beg Instruction from God, as well as to promise Reformation. This is plain from the Scripture, which makes Instruction from God to be the end of chastising, as well as Reformation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nocumenta, documenta, Scholacrucis schola Lucis; 〈…〉 the 〈…〉. they are old say, and very true ones, the Scripture in many places does both expound and ratify them: Blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law, 〈…〉. says the Psalmist. And besides the TEXT here, says Elihu moreover, 〈…〉 Job 36.8, 9, 10. If (says he there) they be bound in fetters, and holden in cords of affliction; then he showeth them their work, and their transgressions that they have exceeded: He openeth also their ear unto discipline, and commandeth that they return from iniquity: And a little after in the same Chapter, at the 15. 〈…〉 ver. of it, He delivereth the poor in his affliction, and he openeth their ears in oppression: I pray observe, it is GOD that does all this, and not Affliction itself; it is he that commandeth to return from iniquity, and it is he that openeth the ear in oppression, to attend unto that which formerly was not heeded. And so again, Isa. 26.9. Isa. 26. When thy judgements are in the earth, the inhabitants of the world will learn righteousness: But how? how shall they learn it, if God do not teach it? How shall the inhabitants of the world learn righteousness, if God do not teach them Righteousness? It is said of Noah, Noah. that he was a Preacher of righteousness, 2 Pet. 2.5. But what were the men of the old world the better for it? not one jot the better: Though men Preach righteousness in their way, yet if God do not Preach righteousness in his way also; though men Preach it to the ear, yet if God do not Preach it the heart, there will be no reforming, nor no redressing of any thing that is amiss. But for the handling of the Point; Two things inquired, for the explication of the Doctrine. in the farther prosecution of it, we'll inquire two things: 1. What kind of teaching that is, which the Scripture calls the Teaching of GOD. 2. Of what necessity that teaching is in the great Work, or business of Reformation? For the former; 〈…〉 What kind of instruction, or what kind of teaching that is, which the Scripture calls the Teaching of God? To that I shall Answer by these particulars following: 〈…〉 First, 〈…〉 The teaching of God it is an inward Spiritual kind of teaching; it is that which teaches the soul and conscience of a man, 〈…〉 yea, that pierces, to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the most secret thoughts, intents and purposes of man's heart, Heb. 4.12. And this is one main difference between man's teaching, and Gods teaching; Man speaks to the outward ear, but it is God that must persuade the heart; The heart of Japhet to dwell in the tents of Shem. There is a twofold knowledge of heavenly things▪ There is a notional knowledge of them, and there is an experimental knowledge of them. There is a Carnal knowledge of Spiritual things, 〈…〉 and there is a Spiritual knowledge of Carnal things; There is an earthly knowledge of Heavenly things, and there is an Heavenly knowledge of earthly things; There is an Humane knowledge of Divine things, 〈…〉. and there is a Divine knowledge of Humane things: Now the knowledge that comes in by the teaching of God, it is not a Notional, a Carnal, an Earthly, an Humane kind of knowledge, but it is Experimental, and it is Spiritual, and it is every way both truly Divine and Heavenly: The wisdom that comes from above, says the Apostle, jam. 3.15. it is not an earthly, it is not a sensual, it is not a devilish kind of knowledge, but pure, and peaceable, and gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy. Secondly, The teaching of God, Secret. 2 it is a secret mysterious kind of teaching, like a voice behind a man secretly whispered into his ear, Isa. 30.21. and saying to him, This is the way, walk in it: thence is the effect of it called in Scripture, The hidden man of the heart, 1 Pet. 3.4. and the hidden Mannah, and A new Name in the white stone, Rev. 2.17. which no man knows, but he that hath received it: We speak the wisdom of God in a mystery, says the Apostle, even the hidden wisdom, which God ordained before the world to our glory, which none of the Princes of this world knew; for had they known it, they would not have crucified the Lord of glory, 〈…〉 4.16. 1 Cor. 2.7, 8. And in another place, Great is the mystery of godliness: and, Unto you it is given to know the mysteries of the Kingdom of Heaven, Mat. 13. ●●. Psal. 〈…〉 and not unto others, says our Saviour: and, The secret of the Lord is with them that fear him, and he will show them his covenant. The truth is, 〈…〉 haber se●●●am 〈◊〉 troth Pla●●● tri●ium 〈…〉 re●● fault hyp●●●●●●●●●retum. 〈◊〉 sol. Ser. 9 this teaching of God it is so great a secret, and so high a mystery, that very few understand the meaning of it: The wind bloweth where it listeth, says our Saviour, and thou only hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; and so is every one that is born of the Spirit, 〈◊〉 ●. 8. Joh. 3 8. As a man sees not how the grass springs up in the meadow, or how the corn comes up in the field, or how the bones do grow in the womb of her that is with child, 〈…〉 or how the shadow creeps along upon the Dyal of Ahaz, even so in like manner grace comes in upon the soul, by this teaching of God, in such secret insensible paces, that a man knows not how to reveal, or discover the exact way of it unto you, in every step or degree thereof. Mark 4.26, 27. Mark 4.26, 2●. So is the Kingdom of God, says Christ, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knows not how, nor which way; Acts 22.9. Comi●c. Pau● vocem 〈◊〉 quia 〈…〉 loqui, 〈…〉 Pa●●●. 〈…〉 quiduam, 〈…〉 Christus; F●●g●rem 〈…〉 Calv●● 〈◊〉. As it was with those that journeyed with Paul to Damascus, They that were with me saw indeed the light, says he, & were afraid, but they heard not the voice of him that spoke to me; there was something secretly whispered into Paul's ear, that they understood not who were of his company, and that stood hard by him; and even so it is with this teaching of GOD, it secretly puts a distinction many times, between those that have the same parts, and means, and time, and helps, even after a wonderful, and after an unspeakable manner. Gentle. 3 Thirdly, The teaching of GOD, it is a meek, Fluct ut re● eloquium m●●● etc. in ani●●● seill●●t audientiam 〈…〉 grati●●● 〈…〉 Vat. in loc. a smooth, a gentle kind of teaching, like that of Moses, the man of GOD, My Doctrine shall drop as the rain, says he, and my speech distil as the dew; as the small rain upon the tender herb, and 〈…〉 upon the grass, Deut. 32.2. 〈◊〉 the rain comes down from Hea●● and the snow, and returns not thither, but waters the Earth, and makes it bring forth and bud, that it may give seed to the sour, and bread to the eater, so shall my word be, 〈…〉 says God, it shall not return unto me void, but accomplish that which I please, and prosper in the thing whereto I sent it. When God teaches the heart, 〈…〉 he than appears to it, as unto Adam after he had sinned, not in the heat, but in the cool of the day; or as unto Elijah in his Vision, 〈…〉 First, there passed by a great and a strong wind, that rend the Mountains, and broke in pieces the Rocks before the Lord; but the Lord was not in the 〈◊〉: and after the wind there came an earthquake; but the Lord was not in the ●●●●●quake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire, a small still voice; and than God spoke, and said, What dost thou here Eli●●● Thus is the coming of Christ, the great Prophet of his Church, 〈…〉 punctually de●r●●d to be, He shall not strive, nor cry, says the TEXT, Summa 〈◊〉 nuper 〈◊〉 osse ●umal●●● sum Chri●● adventum q●ia 〈◊〉 ●●para●● 〈…〉 mox 〈…〉 jici●a●. 〈…〉 ●●ninum 〈◊〉 tem fore: ut amabilis 〈…〉 MA●● 〈◊〉 TUDO qu● past●● 〈…〉 neither shall any man hear his voice in the streets; a bruised reed shall he not break, nor quench smoking flax, until he send forth judgement unto victory, Mat. 12.19, 20. And although he had zeal and courage enough against both sin and sinners, a sufficiency, an all-sufficiency, a redundancy of zeal and courage, yet when he was to deal with any poor creature about Spiritual affairs, about Soul-matters, his manner was to deal very gently, and very mildly with them; as with the woman of Samaria at the Well, and divers others: And he does upon this ground invite us to come and learn of him, to come and be taught by him, Learn of me; says he, for I am meek, and lowly in heart, and then ye shall find rest unto your souls thereby, Matth 11.29. Fourthly, The teaching of GOD, Plain. 5 it is a plain familiar kind of teaching: Psal. 27.11. Teach me thy way, O Lord, says David there, Psal. 27.1. and lead me in a plain path, because of mine enemies: Sinful ways are crooked ways, full of Distraction, and full of Distortion; As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity; but peace shall be upon Israel, Psal. 125.5. On the other side, The ways of the Lord are right, says the Prophet, and the just shall walk in them, though the transgressors fall therein, Hosea 14.9. The crooked shall be made strait, and the rough places plain, and then the glory of the Lord shall be revealed, and all flesh shall see it together, Isa. 40.4, 5. Yea, so plain and so clear shall the truths and ways of God be made, 〈◊〉 that even he that runs may read them; and the wayfaring man (though a fool) yet shall he not err therein. 〈…〉 It is said of jacob, that he was a plain man, dwelling in Tents; and yet what man ever had more acquaintance, or communion, 〈◊〉 4. or power with God, than he? But here ye must understand, That the Scripture in these things speaks no contradiction to you, 〈…〉 Mari● 〈…〉 in telling you before, that the Teaching of GOD is mysterious, and here that it is plain; for the very same way of teaching, or the very same thing, in one kind and other, may be very mysterious unto one, and yet plain enough to another: Proverbs 8.9. says Wisdom there, My words are all plain to him that understandeth, and right to them that find knowledge: And so in other cases; when a man comes into an Artificers shop, or a Tradesman's shop, Simile. it is many times a mystery unto him to conceive how things should be so and so framed, so curiously carved, etc. But now the Artificer himself, or the Tradesman himself, he apprehends no mystery in this or that, as to himself, he knows well enough how to do it, the things are all plain enough to him: And so is it with this teaching of God, though it be very dark and mysterious unto some, yet it is plain enough to others, who are of discerning spirits, and of a right understanding in all things. And although the Natural man be apt to complain, Incredibilem tibi narro r●● sed veram, nes●● se esse caecam. subinde Paedagogum suum rogat ut migret, ait domum toncbrosam esse. Sen. Ep. 50. Pugnant inter se sapientia Dei. & sapientia hamana, seu prud●ntia carnis quae est inimi●● as the blind woman did that Seneca speaks of, that she was not blind, but that the house wherein she dwelled was dark: I say, though Natural men are apt to do so, to complain of darkness without, when as all the darkness is merely within: Yet the truth is, the teaching of God in itself is plain enough, and easy enough, to those that are able to understand it; and the reason why the Natural man receives not the things of the spirit of God, 〈…〉 quo quis 〈…〉 ●am carnem ●●●inus perci●●re possit sapi●●iam 〈◊〉, quae 〈…〉 est 〈…〉 & causa ●●s●u●●a●●● non est in scriptures, s●l in hom●●ibu●. Zanch. de sacr. ●●ript inter ●p mi●●llan. it is not because of that abstruseness or darkness that is in the things themselves, but because they are foolishness unto him; neither can he know them, merely upon this account, because they are to be spiritually discerned, 1 Cor. 2.14. which spiritual discerning he wants, or else the things themselves of the spirit of God would be plain enough unto him. And therefore in this case let us be sure to set the saddle upon the right horse, as we say; and if the light shine in darkness, and the darkness comprehend it not, let us not lay the fault upon the light for not shining, but rather upon the darkness, for not being able to comprehend it. Fifthly and lastly, Powerful. 5 The teaching of God, it is a Powerful efficacious kind of teaching, Ita docet ut quod quisque di●●●erit, non tan●am cognoscondo ●ideat sod ctiam ●olendo Appo●ai, Agendoque●erficiat, idque and colinabiliter atque insuperabiiater. Aug. de Grat. Chr. c. 14. de corrept. & Grat. c. 12. & Al●● Passim. and such as no man is able finally to resist, where Conversion is intended; The weapons of our warfare are not carnal, says the Apostle, but mighty, How mighty? mighty through God, to the pulling down of strong holds; casting down imaginations, and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10, 4, 5. True it is, Divina vol ●●tas est uni●●●sal●ter e●●cax, i●superabilu, & necessarta in causando, non impedibilis, nec frusirabilis ullo modo. Th. Bradwardm de causa Deilib. 1. cap. 10. Praeparatio hominis ad grav●am est a Deo sicut à move●te, à libero arbitrio sicut à moto, & tunc habet necessitatem ad i● ad quod ordinatur à Deo, n●● quidem coactionis, sed infallibilitatis, quia intentio Dei deficere non pote●t, unde si ex intentione Dei moventis est, quod homo cujus cor movet, gratiam consequatur, infallibiliter gratiam consequitur. Aquin. 1.2. Quest. 112. Art. 3. Efficacia auxilii Praeoperantis gratiae, quâ ratione praevenis ordine causalicatis ●●operationem nostri arbitrii, non est solum efficacia moralis, sed etiam physica, quae ad moduncausae physicae liberum arbitrium praemovet efficaciter ad consentiendum, vel piè operandum, aut etiam ad perseverandum usque in finem. Didac. Alvar. lib. 9 de Aux. div. Grac. Disp. 83. num. 15. Gratia Dei Agit in Hominem ad conversionem ejus, homo fibimet in praesonti statu piacens repugnat, & in contrarium tendit ex propensione carnis: si jam repugnantia haec aequalium prorsus virium sit, cum exerta gratia virtute, tum nec efficitur conversio, n●● ut officiatur expectari potest: Effectio enim semper est ab inaequali superante. Si vero gratiae virtus excedat, tum quamvis incompleta resistentia fiat à carne, vincitur tamen à gratia quia fortius Agit. Ames. cor. ad coll. Hag. Art. 4. de convers. Illud propriè dicitur irrefistibile, cui resistere nemo potest quamvis vellet, quod in actu volendi locum prorsus non habet: ex bujusmodi autem operatione Diviná existit necessit as effectus, sed non libertati voluntatis Humanae repugnans, sed cum ipsa libertate voluntatis optimè consentiens quod etiam suo loco demonstrabimus. Twiss. Praefat. ad Vindit. Grat. pag. 31. that so long as man hath to deal with man, in an Ordinance or the like, there may be a resisting, and a gainsaying, and a turning of the deaf ear, etc. But when once God comes to reveal his own arm in the Ministry of his Word, and to make it the day of his Power, and to deal effectually with the heart, than he presently acts over all those old miracles upon the souls of people, that Christ was wont to work upon the bodies of people, making the blind to see, and the deaf to hear, and the dumb to speak, and the lame to walk, and the leper to be clean, and the dead to arise out of their graves of sin, and live; and now the work goes on both very sweetly, and very prosperously, and God he now convinces, and converts, and sanctifies, and saves; he now gins, and carries on, and perfects the work of Grace, without any considerable opposition or gainsaying from the Creature. And thus you see what kind of teaching that is, which the Scripture calls The teaching of God. Now in the next place, Quest. we are to inquire and see, of what necessity these Divine Teachings or Instructions are, in point of Reformation. I shall endeavour to demonstrate the necessity of Divine Instructions in point of Reformation, ●●e necessity 〈◊〉 ●●●ine In●●●tions in point of Reformation evinced by five Arguments by these five ensuing Arguments: The First shall be drawn from our own ignorance, Arg. 1 ●rom our own ignorance about the work of Reformation. in and about the great work of Reformation; we ourselves are mightily to seek in all affairs of this nature, and such as know not how to reform, A●tus Deus so●●n ●ese it ignorantiam & to●●s ●ides, & to tam quia minime fallitur, ●ui● minimè unless God himself teach us to reform: when we go about such a business, such a great work as this, if God should wholly desert, and leave us unto our selves, clauditur, quia extra s● lumen non qu●rit ut vid●●● ipse onim est & qui videt, & unde vide●. Bern. we should rather deform then reform, cry up this, and pull down that which will either comply, or not comply with our own ends, and interests, and aims, without any respect at all unto God, and unto his word and glory. In this respect therefore, Nihil est al● s●●cutia nostra quam culpa, qu● ad ho● cantum. modo l●gem ●●vi● 〈…〉 de no 〈…〉 ction● 〈…〉 Salvian. ● Guborn. D●● lib. 4. even because of our own ignorance and blindeness (which are either wholly, or in a great measure still upon us) whensoever we go about to reform, we should be sure to take GOD along with us, and make him of our counsel, 〈◊〉 be often lifting our hearts unto him, and saying, Lord, I am a poor blinde ●●eaure, The greatest part of what I know, is but the least part of that which I still remain exceeding ignorant of, and therefore go along with me in this great business, and That which I see not, teach thou me; Let me not call evil good, or good evil; let me not put darkness for light, or light for darkness; let me not go about to set up that which ought to be pulled down, or to pull down that which ought to be set up; to establish that which ought to be demolished, or to demolish that which ought to be established (as men in their blind zeal are marvellous apt to do) but let me manage the business, so far as it concerns me, according to thine own mind, and according to thine own appointment in every thing. Secondly, Arg. 2 Another Argument to prove the necessity of Divine Instructions in point of Reformation, 〈◊〉 the dan●er of erring ●ervan, through hypocrisy and assimulation. may be drawn from the danger of erring therein, through hypocrisy or dissimulation. There may be a great deal of hypocrisy and deceitfulness; ●●●pocritarum ●aculam non 〈…〉 Pau●orum aut nui●●rum. Aug There may be, did I say? Yea, there must and will be a world of hypocrisy, false-heartedness, and dissimulation in all those Reformations that are not bottomed upon Divine Instructions. For although it be very ordinary and usual with men, like a boy under the rod, to promise great matters, and to say that they will do this or that, 〈…〉 enam simulationum in●lurris tegitur ●●●quasi velis ●●●bu●dam ob●●nditur unius●p●●s●● natura, 〈…〉, vul●● persaep● men●●untur, oratio 〈…〉 saepissimè. 〈…〉 quend. 〈◊〉. when the hand of GOD lies heavy upon them (as who so graceless almost, that will not have some relent upon his spirit at such a time, and promise to do any thing, in case that he may but have ease and freedom, and relaxation from the burden that is upon him?) Yea, but then let me tell you, That if men be not taught of GOD, and instructed by him with a strong hand, as the Prophet speaks, Isa. 8.11. The Lord, says he, spoke thus to me, and instructed me with a strong hand, that I should not walk in the way of this people; I say, That unless there be such a teaching, and such an instructing as this Antecedent, or going before; All the Vows, and Promises, and Covenants that men make about Reformation, They'll all prove but like those greenwiths that Samson was bound with, which he presently broke asunder, as soon as ever it was said unto him. judges 16. ●●. The Philistines are upon thee, Sampson. And therefore in this respect also, There is great reason, whensoever we go about to reform, that we should lie at the feet of God, Simulata sanctitas est dup●● iniquitas. and humbly desire his advice and counsel, that so we may not play fast and lose with him, that we may not deal falsely, deceitfully, hypocritically with him in the transaction of this great and most important business. Thirdly, Arg. 3 From the danger of erring through corrupt and bad Examples. Another Argument may be drawn from the danger of erring through corrupt and bad Examples: Men are not only mavellous ignorant and hypocritical in point of Reformation, when God himself does not teach them aforehand, and instruct them with a strong hand about it; But they are also marvellous prone and apt (when left unto themselves) to go by evil Examples, 〈…〉. and false Patterns, and not to reform, according to the Pattern from the Mount, or according to the mind of God, but rather according to that which Men hold forth unto them, be it either right or wrong. As now in that great Alteration of go●vernment, which fell out in the days of Samuel, 〈…〉. it is worth the noting, what the ground of that Alteration was, 1 Sam. 8. from the 4. v. etc. it is there said, That All the Elders of Israel, they solemnly gathered themselves together, and came to Samuel at Ramah, and they said unto him, Behold thou art old, 〈…〉. and thy sons walk not in thy ways, they are men that turn aside after lucre, and take bribes, and pervert judgement: Now therefore, say they, make us a King to judge us like all the Nations: When Samuel heard them say so, he was mightily troubled and displeased at it, and not knowing well what Answer to give, he goes and carries the business unto God by Prayer; Samuel prayed unto the Lord, Verse 6 says the Text, and the Lord said unto Samuel, Harken to the voice of the People, in all that they say unto thee; for, says he, Verse 7 they have not rejected thee, but they have rejected me, that I should not reign over them. This was very sad now, Nulla re● no● majoribus ma●●● implica●, quam quod ad rumorem componimur, optimara ti●ea, quae magn● assensu recepta sunt, quorun● exempla multa sunt: nec ad rationem, sed ad si militudanem ●●vimus: Ind ist● tanta coaccr●atio Aliorum supra alios rucutium: & ●u● unusquisque mavult credere quam 〈…〉 nunquam de vi●judicatur, s●mper creditur versatque nos & praecipitat traditus per manus error alicnisque perim●● exemplis, sanabimur fi sep●remur à cat●. Senec. ub● supra. that a People should upon any pretence whatsoever reject God himself from reigning over them any longer. But now that which did thus dangerously misled them, and that carried them quite out of their way, it was a corrupt Example that they took from other Nations, and from other People, Make us a King to judge us, say they, like all the Nations; and hereupon God himself was ye see rejected by them. And so in like manner, when a People have a long time been in a wrong way, and do now see it to be so, and have some serious thoughts of reforming, and getting into a better way, if God himself go not before them, and teach them what they see not, in such a case they many times fasten upon some corrupt Example or other, which utterly misleads them, and carries them quite out of their way, and after a little compassing about, either puts them into their old way again, or into one as bad, or it may be into a worse than that, which formerly they walked in. And therefore in this respect also, whensoever a person or a people change their way, or alter their course, it is of necessity that they should take God along with them, and say, Lord, at this time especially leave us not unto ourselves, neither leave us to corrupt Examples; Let us not now look our faces in false glasses, that will misrepresent things to us; but That which we see not, teach thou us, and then, If we have done 〈…〉, we shall be sure to do it again no 〈◊〉. Fourthly, Another Argument may be drawn from the danger of erring through corrupt Principles: 〈…〉. Men of themselves are not only marvellous ignorant and hypocritical, and very apt to be seduced and mis●ed by corrupt and bad Examples, without ●●●truction from God; but they are also very prone and ready to be seduced and misled by corrupt Principles, Every 〈…〉 tempte●, 〈◊〉 he is 〈◊〉 side of 〈…〉 lust, and enticed. jam. ●●. 4. Causas 〈◊〉 〈…〉 illcebri● 〈◊〉 in cordibus 〈◊〉 mus, & mitigates nostra mwn. n●stra est. Salvi●n. de Gubern 〈◊〉 lib. 6. Quid nos 〈◊〉 pimus? 〈…〉 extrans●● 〈◊〉 lum nostr●●n, intra no● 〈◊〉, 〈…〉 & 〈◊〉 difficulter 〈…〉 nimus, qui 〈…〉. 〈…〉 sup. 〈◊〉. either hatched or harboured in their own breasts, and in their own bosoms, and mightily fomented there by the malice and subtlety of Satan, that old Impostor. As now when men have engaged themselves for a Reformation, and peradventure Covenanted for it, you shall have many that did not this sincerely, or out of Conscience, or as taking God along with them, but merely out of Carnal and worldly respects, you shall have them to stand listening and harkening, to know and understand, out of what corner that will issue, which may best comply with their own Ends, and Purposes and Projects; and look what way soever it be, that hath either most Profit in it, or most ease in it, or most Preferment in it, There ye shall have the Covetous, and there ye shall have the Voluptuous, and there ye shall have the Ambitious, and there ye shall have the Drunkard in one corner, and there ye shall have the Thief in another corner, and each other vile person, that hath but wit enough to cover over his wickedness with an outward form of godliness; 〈…〉. 5. and this way of his now, ye shall have him to cry it up, as the only way of God (even as the Bishops did the Service-Book) when as perhaps it's nothing in the earth, but that which the Devil hath merely driven him into, for the Advancement of his own Ends, and for the Promoting of his own secular Advantages. And therefore in this respect also, what cause hath every poor Creature to be earnest with GOD, and to say, Let the wicked fall into their own nets, and tendicles, and pits, 〈…〉 and snares, whilst that I withal escape them: Blessed Lord, do not thou leave me at any time to be seduced by corrupt Examples, to be misled by any false Principles of mine own, but That which I see not, teach thou me; and then, If I have done iniquity, I shall do it again no more. Fifthly and lastly, Arg. 5 Another Argument to prove the necessity of Divine Instructions in point of Reformation, may be drawn from the Difficulty of returning from a bad way of reforming, 〈◊〉 the difficulty of re●●●ing from a 〈◊〉 way of ●e●●●●g, when 〈…〉 upon when once we are engaged upon it: Men are not only marvellous ignorant, and hypocritical, and apt to be misled by corrupt Examples, and to be seduced by naughty Principles, without instruction from God; but when once they are deeply engaged (with all their own interests) upon a way that's never so bad, Simil●. It's good to be cautelous therefore (and not too hasty) in all affairs of this nature. Diu deliberandum quod scmel stat●endum. Sen. And in this respect great reason had th● Honourable Houses of Parliament to declare, as they have done lately to the whole Kingdom most nobly and worthily, in haec verba, When we consider what some Ministers of the Presbyterian judgement, in their Book subscribed Smectymnuus, dedicated to the Parliament 1641, say of the Lyturgy then established by Law, that it was never established to be so punctually observed, so ●igorously pressed, to the casting out of all that scruple it, or any thing in it; WE HAVE REASON WELL TO CONSIDER WHAT WE PUT THE STAMP OF PUBLIC AUTHORITY UPON: For if this Uniformity in the Directory, Church-Government, Confession of Faith, and Catechise, should produce such a rigid Conformity unto them, it is not easy to foresee all the mischiefs and inconveniences that it would beget; although we may easily guests they would not be small, by what we have felt in the like kind. Declare, of the Lords and Commons assembled in Parliament, concerning the Papers of the Scots Commissioners, pag. 59 it's an exceeding hard matter to get them out of that way: As when a loaded Cart is sunk, with all its weight into an hole, in a rotten boggy place, it's no easy matter to draw it out again; twice that strength that let it fall in, will hardly fetch it out: And so here, when once men are settled upon that, wherein most of their Religion lies (as they themselves are wont to speak) than what ado to maintain and uphold that way? what siding? what complying? what daubing with untempered mortar? Ezek.. 13.10. what contending to keep up that way, which hath the Honour of men engaged upon it? though perhaps the Honour and glory of God be quite and clean expulsed, and never so much as mentioned or thought upon in the business. And therefore in this respect also, what cause have we to be earnest with God, to teach us what we see not, that so we may not ignorantly, or hypocritically, or unadvisedly, above all, that we may not stubbornly, or frowardly be engaged upon any way, besides that, or against that which may chief advance God's glory, together with the present and everlasting welfare of our own immortal souls. And thus much shall suffice for the Explication, and clearing up of the Truth propounded: Application to 〈◊〉 this Na 〈…〉 The Application follows. And certainly this that hath been said, is very appliable unto the present condition of us in this Nation. For First, 〈…〉. We are a People that have born chastisement, that's plain, and evident enough to every eye that looks upon us, to ourselves and others, that we have born chastisement; judg. 15.8, 16. Acervum f●●● unum & alterum sensus est sam's. dicere se tantam hostium stragem fecisse ut magnos eorum cumulos congesserit. P. Mart. in loc. God hath smitten us hip and thigh, as Samson said, he hath laid Heaps upon heaps in divers places, by the Sword, and by the Pestilence; He hath drawn a cloud as it were over all our Pleasant things; He hath smitten every part of this Body Politic of ours, from top to toe, from head to heel; The whole head is sick, Isa. 1.5, 6. and the whole heart is faint, from the sole of the foot, even unto the head, nothing but wounds, and bruises, and putrifying sores; not a part free, where there hath not been some stroke or other of Divine displeasure. I do verily believe, That in the days of our Forefathers, The great day of England● trouble, 〈…〉 which the Saints of England have 〈◊〉 and shall be saved, one w●● or another Jer. 30.7 or since England was a Nation, the Nobility, the Gentry, the Magistracy, the Ministry, the whole Commonalty of this Kingdom, never saw such another Day, such another black gloomy Day, as this that hath lately been upon us; And therefore it may well be said of us, That we have born chastisement. And yet I do not mention these things neither, to cast any the least aspersion upon the Proceed of the Almighty; 〈…〉 Quis 〈…〉 ●mur mino●● Patimur 〈◊〉 meremur Quid qucrimur quod durè ag●● nobiscum Deus 〈◊〉 no● cum D●o durius agimus Exacer●amus quippe ●cum impurita●●bus nostris, & 〈◊〉 puniendos 〈◊〉 trabimus in●●um. Salvian. de ●●bern Dei, lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. Homil. 7. add Pop. ● Ar●i●●h. Si mi●i trascatur Deus, num i●●i ego similiter redirascar? Non utique s●d pavebo, 〈…〉, s●●, eniam deprecabor: Ita si me Arguat, non redargu●tur à me, sed 〈…〉 sustifi●abitur: Nec si me judicabit, judicabo ego cum, sed adorabo. Bernard. 〈…〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Let my right hand forget her cunning, and my tongue cleave to the roof of my mouth, before ever I open my lips to any such purpose; for our God is Just, and our God is Righteous, and Holy and good, in all that he hath hitherto brought upon us, and he hath punished far less than our iniquities have deserved. We may all say as the Psalmist does, Psal. 118.18. The Lord hath chastened us very sore; and it is of his mercy, that he hath not quite given us over unto death; it is of the Lords mercies, that we are not utterly consumed, every one of us, and because his compassions fail not, Lam. 3.22. He hath not dealt with us after our sins, nor rewarded us according to our iniquities, Psal. 120.10. Only this I say, That whether ye look upon the universality of the visitation, Apparent from the universality and impartiality of the late Visitation, that we have born chastisement. all sorts and degrees of Persons having tasted of the Cup; or whether ye look upon the impartiality of it, God having carried it so, that he hath seemed to put no difference at all in his outward Administrations between one and another, but good and bad, mean and mighty, noble and ignoble, high and low, rich and poor, young and old, have all felt the smart of this heavy Blow more or less, even all the Land over: So that I say, which way soever we look, under what notion or apprehension soever we consider ourselves, we cannot choose but say and acknowledge, That we are a People who have born chastisement. And not only so, but moreover and besides this, besides our bearing chastisement on this manner, And promised Reformation. we have likewise Promised Reformation; we have said, That we will not offend any more; we have engaged ourselves, To go one before another in the example, not of a verbal, but of a real Reformation. Yea, but as to this now, it deserves to be seriously considered even by us all, whether in this we have not been a little too hasty, many of us, a little too preposterous; whether we had not need to step back a little, and apply this part of the Text unto ourselves, 〈…〉 ●orrec●io 〈◊〉 quae tollit id, quod dictum est, 〈◊〉 pro to, quod 〈◊〉 Idoneum 〈◊〉, Repo●● Voss. Par●●●●ator, lib. 〈◊〉. 2●. with a kind of Epanorthosis or correction, saying unto God (as it is meet we should) Lord, we are a People that have born chastisement, and we have said with our lips, divers of us, That we will not offend any more: Now therefore, That which we see not, teach thou us; and then indeed, If we have done iniquity, we shall do it again no more. I pray, Let me not be mistaken in this that I now say, as though I went about to enervate or destroy your Covenant by it; 〈…〉 necessary Cautions 〈◊〉 Considerations about the 〈◊〉 C●●e●●●t. for certainly this is not to weaken or make void your Covenant, but to strengthen and make good your Covenant; this is not after Vows to make enquiry, any farther than to make enquiry how to Pay your Vows: And let me tell you farther, That if in taking that Covenant, you did not merely pretend, but intent Reformation, these Divine Instructions that now I am speaking of, are so necessary to the reaching of that end, that there is no possibility of reaching that end, without these Divine Instructions. It is very certain, and a most sure rule, That those Reformations will prove decaying buildings, that are not bottomed upon Divine Instructions: When men are slight, and formal, and surperficial, and overly in their Promises, they are commonly so in their performances too, both unto God and men. And doubtless one main cause of all our present Fears, and of all our present Disturbances is this, That abundance of People have been more forward to promise Reformation to God, then to beg Instruction from God, how to make good that Promise, and to do it in such a way, that the remedy may not prove far worse than ever the disease itself was. Let me say thus much farther, and humbly offer it to you, as that which I conceive to be very considerable by you: God himself hath promised (as I shall show you by and by) that All his people shall be taught of him; And if he shall please to honour this Nation so far, as to bring in, and set up that Teaching of his amongst us, that Spiritual, that Secret, that Meek, that Plain, that efficacious Powerful kind of Teaching, that hath been this day spoken of: if so, than ye may comfortably expect to see the work of Reformation prosper; otherwise, ignorance, hypocrisy, corrupt Examples, carnal Principles, private Engagements, like the wind will carry you away, and without this teaching of God, ye will be no more able to discern the way of GOD in point of Reformation, than a blind man is able to judge of colours. It is a notable passage, 〈…〉 de●●●●ar ab ●mit ●rdi● mor●●●, ●●nando 〈◊〉 siliorum ●●●us s●●uli, scu ●●minum mun●●norum: & ●on●ra hort●●ur 〈◊〉 s●riam studi●m pla●●ndi 〈…〉 ●ii ●ausam pro●●●●em expo●●●, vid●●●● 〈◊〉 eransform●●●●em sea R●●●●●●ionem, 〈◊〉 Author 〈◊〉 effecter est 〈◊〉 sanctus. P●●●●. in loc. to this purpose, even that of the Apostles, Rom. 12.2. says he there, Be not conformed unto this world, but be ye transformed, by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God; intimating thereby thus much unto us, That until men are wholly taken off from the vain Customs and Traditions of the world, in matters of Religion, and until they are withal effectually transformed, by the renewing of their minds, they are no way able to make proof of that good, and perfect, and acceptable will of God, whereunto they ought in all things to conform themselves. And therefore in the next place, my Exhortation to you is this, As ever ye do expect, believe, or hope to see the work of Reformation prosper, so mind this Teaching of God, An Exhortation to mind these Divine Instruction. mind these Divine Instructions; and not only so, but be sure to have some measure of experimental acquaintance with them. To this purpose, Motives thereunto and by way of Motive hereunto, let me here propound these two things unto you: First of all, Let this be considered, Motive. 1 That the Teaching of men can do you no good, Mens teaching unprositable without the teaching of God. give you no relief, afford you no true contentment, yield you no inward Spiritual nourishment or refreshment at all, without the Teaching of God. There is an extreme emptiness, and a mere vanity upon all ma●er of outward Ordinances and Administrations whatsoever, unless God himself be pleased to come in upon the heart thereby. And certainly this hath been one great iniquity, Neglect of Gods teaching, the great sin of many i● these times. whereby we have much offended in these latter times, that whilst the gifts of men, and the parts of men, and the teachings of men thereby, have been extremely cried up, and idolised; in the mean time the teaching of God, the Spiritual, the Secret, the Meek, the Plain, the Powerful teaching of God, that hath been too much neglected and disregarded by us. And although it be a sad thing to speak it, yet is it very certain, That even to this very day, we are generally either extremely ignorant of it, or utter enemies to it, or both. Secondly, Motive. 2 Let us also consider that Promise of God the Father's in Christ unto his people, which I pointed at before; namely, That All his people shall be taught of him, Promises to be ●aught of God. Joh. 6.45. It is written in the Prophets (says our Saviour there) and they shall be All taught of God: Mark, not a few of them only, but All taught of GOD; you may see the places in the Margin of your greater Bibles, whereunto our Saviour alludes in that speech of his, especially that Isa. 54.13. where among other promises to the Church, this is one, And, says he, All thy children shall be taught of the Lord; and thereupon, Great shall be the peace of thy children: And in that other place, 〈…〉. I will put my Law in their inward parts, says God, and write it in their hearts; and they shall no more teach every man his neighbour, and every man his brother, saying, Know the Lord: for they shall All know me, Nunc autem in Evangelio post crucem, resurrectionem, & ascensionem, dare se pactum, non in tabulis lapideis, sed in tabulis cordis carnalibus pollicetur▪ cumque scriptum fuerit Domini testamcutum in ment credentium, ipsum esse eye in Deum, & illos esse in Populum: ut nequaquam Judaicos quaerant magistros, & traditiones, & mandata hominum, sed doceantur à spiritu sancto. Hieron. in loc. from the least unto the greatest of them, saith the Lord: Having such Promises as these are, we may go and plead them by Faith, and so draw out the pleasantness, and the joy, and the sweetness that is contained in such breasts of consolation. But here ye will demand, and say, perhaps, Quest. How does God issue forth this Teaching of his? How does he draw forth and manifest these Divine Instructions unto Believers? I Answer, Ans. There be two ways whereby he does it: By his Word: and By his Spirit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First, By his Word; By his Word. that's a principal means or instrument whereby be teaches and instructs his people; To the law, Isa. 8.20. and to the testimony, says the Prophet, if they speak not according to this word, it is because there is no light in them: And, Thy word is a light unto my paths, says David, Psal. 119. and a lantern unto my feet: And, We have, says the Apostle, 2 Pet. 1.19. a more sure word of prophecy, whereunto ye do well to take heed, as unto a light that shineth in a dark place. But here ye must observe, The Word a light, but not the Fountain of light. Christ the true ●ight. john 1.9 Mal. 4.2. ●ohn 9.5. ●●d 12.46. 〈◊〉. 22.16. That although the Word be frequently called A light in Scripture, yet is it not the Fountain of light; Christ is the true light, which lighteth every man that cometh into the world; and the Word is but a means or instrument in his hand, to convey light unto us: It is not the word itself, in the ordinary dispensations of it, but Christ by the word, that illuminates dark understandings, and opens blind eyes, and turns people from darkness unto light, and from the power of Satan unto GOD. Men may enjoy the outward sound of the Gospel, and yet never feel the inward power of it upon their hearts: 〈…〉 Lord, says the Prophet, who hath believed our report, and to whom is the arm of the LORD revealed? that is, though there be a report made, a sound of words in the ears of many, yet unless the arm of the LORD be revealed in the Ministry of his Word, there will be no believing, nor no repenting, nor no converting or turning in to God thereby. But Secondly, The special Instrument that God makes use of, By his Spirit. for the teaching and instructing of his people, is his Spirit; without which the very Word itself is but as a sealed Book, Isa. 29.11. or a dead letter unto them; 2 Cor. 3.6. and by the means whereof, he is pleased to reveal and manifest, not only mean and ordinary things, but the secrets of the Gospel, the mysteries of the Kingdom of Heaven; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the deep things of God are hereby manifested and made known to the Saints: 1 Cor. 2.9, 10. Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things that God hath prepared for them that love him: But, says he, God hath revealed them unto us by his spirit; for the spirit * Scrutatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, nihil in Deo tam profunde ac penitus abditum quo non penctret spiritus nemp● quoniam perillum docemur etiam abditissima. Bez. in loc. Quia de Deo est hic spiritus omnia novit Dei: Hic spiritus Dei docuit nos quos scit naturaliter non doctos, & docuit nos de mysterio Christi, qui non solum spiritus Dei est, sed & Christi. Am●ros. Come in loc. searcheth all things, yea the deep things of God: And in the same Chapter and following verse, he tells us yet farther, That as no man knows the things of a man, save the spirit of a man which is in him; even so the things of God knows no man, but the spirit of God: Though ye should have Ten thousand instructers besides, as the Apostle speaks in another case, yet all would do you little or no good, without this instructor. And therefore though the Ephesians had as excellent Preaching as any that the world afforded, Quia animalis homo non percipit ca quae sunt Spiritue, stultisia enim sunt ci: Spiritualis verò disudicat omnia: opu● est ergo Spiritus san●ti illuminatione, ad inveniendum & dijudicandum verum scripturae sensum: Ita Paulus optat ●cclesiis Spiritum illuminationis, & Pater coelestis dabit Spiritum pe●entibus. Chemnit. Examen. Decret. Concil. Trident. de Interpret. sacr. Script. Ezangelium per humanam sapientiam capi non potest, sed requirit operationem Spiritue sancti per quam cordibus nostris insinuetur. Muscul. loc. come. Ambiguitas igitur vel obscuritas scripturarum, quam causantur pontificii, non in●ringit carundem authoritatem, sed ostendit necessitatem Spiritus illuminantis, & ministerii ●●centis, atque exponentis scripturas. Davenant. de jud. ac norm. fid. cap. 13. Palàm est, verbum Dei, Spiritus virtute armatum, corda Piorum trahere ad consentiendum sibi, & decretis suis. Id. ibid. Spiritus sapientiae & revelationis ab officio dicitur, quod vera Agnitione Dei ecclesiam ornat. Centuriat. Magdeburg, lib. 2. centur. 1. cap. 4. Paulus quaedam citavit ex Arato & Epimenide, sed affirmo Apostolos non propterea ejusmodi testimoniis usos fuisse, ut inde caput aliquod fidei confirmarent, nam ad eam rem semper Adhibucrunt expressos locos petitos ex scriptis Propheticis, cosque Afflatu Spiritus sancti expossuerunt. Sadeel. de verb. Dei script. advers. Hum. trad. Nos nihil hic somniamus extra ordinem: sed id ipsum Agnoscimus, quod in reliquis Articulis fidei omnibus, nimirum omninò opus esse internâ Spiritus sancti persuasione, ut libris sarris plená fide assentiamur. Chamier. Panstrat. Cathol. tom. 1. lib. 6. cap. 1. D. White, in his way to the true Church, sect. 8. num. 1, 11. Reinold. Confer, with Hart. Chap. 2. Divis. 2. Jewel. Repl. to Harding, 15. Art. 11. Divis. in Paul's own Ministry, yet you may see how earnestly he prays for them, Ephes. 1. That the GOD of our Lord jesus Christ, and Father of glory, would give unto them the spirit of wisdom and revelation, in the knowledge of him: The eyes of their understandings being enlightened thereby, to know what was the hope of their calling, and what the riches of the glory of his inheritance in the Saints, and what the exceeding greatness of his power towards them that belieeve, etc. And that it may appear to you, How necessary the presence and help of the Spirit is, to bring in these Divine Instructions. how necessary the presence and assistance of the Spirit is, to bring in these Divine Instructions, be pleased to observe thus much, That the most plain Fundamental Truths that are, cannot be rightly understood, without the help and assistance of GOD's Holy Spirit. To give instance but in one main Fundamental Truth, and that which is indeed the very basis or foundation of all Christian Religion, The Divinity of jesus Christ; The Divinity of jesus Christ instanced in. who is there almost that looks not upon it, as a most dangerous, yea damnable, Heresy, 2 Pet. 2.1. for any body to deny the Deity of the Son of God, The Godhead of Jesus Christ? who is not ready to say, Out upon him, it's not fit he should live, that holds forth such an horrid Blasphemous Opinion as this? But now I beseech you take heed, Caution. That whilst ye condemn this Opinion in others, and cry out upon it others, that in the mean time ye be not deeply guilty of it yourselves. And that this may appear to be no needless Caution, pray give me leave to tell you, That no man living is able to assert the Divinity of jesus Christ in heart and life, No 〈◊〉 able to 〈…〉 the Divinity of Christ in hear and life, but by the help of the Spirit. 〈…〉. Ambros. but by the special aid and assistance of God's Holy Spirit: Natural light will never reveal thus much unto a man, it must be the Spirit of GOD that must teach him this lesson, or else he will never be able to hold forth the power of this Truth, That jesus Christ is every way the eternal Son of GOD. For the clearing of this to you, Cleared by ●●ve places of Scripture. I shall only entreat you to cast your eyes upon two places of Scripture, that may, I suppose, abundantly satisfy you concerning this particular. The first place is that Matth. 16. from the 13. 〈…〉 place Mat. 16. from 〈◊〉 etc. 〈…〉 verse, etc. It is there said, That when jesus came into the coasts of Caesarea Philippi, he asked his Disciples this question, Whom do men say that I the Son of man am? And they said, Some say that thou art john the Baptist, some Elias, and others Jeremias, or one of the Prophets: Verse 14. Well, says Christ, this is the Opinion that the world hath of me; Verse 15. But, says he, whom do you say that I am? you that are my disciples and followers? Simon Peter answered and said, 〈◊〉 Confes●●● for 16 Thou art Christ the son of the living GOD: Mark, here was Peter's confession of Christ. But then I pray observe withal, Our Saviour. Reply, v. 1.17. our Saviors reply to that answer of Peter's, at the 17. v. of that Chapter, Jesus answered and said unto him, Blessed art thou Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in Heaven. But why does our blessed Lord say so? Quest. why does he tell Peter, that flesh and blood had not revealed it unto him? why may not flesh and blood reveal thus much unto any man almost? As now suppose that one should come to any man in this Congregation, or to any man of understanding within the compass of this great City, and put this question to him, Do not you believe that jesus Christ is the son of the living God? There is no man almost but would answer and say, Yea, I do believe, that jesus Christ is the son of the living God. Sol. But let me here tell you, Quad earo & sanguis revelare non potuis Spiritus sancti gratia re●clatum est. Hieron. come. in Mar. Non sit ergo mirum, quod intelligere divina non valent qui Spiritum Dei non habent. Fulgent cones, Serm. ●ustid. Ar. cap 18. That if nothing else but flesh and blood hath revealed this truth unto you; if ye have only learned it by rote out of a Book; or if ye have taken it upon trust, as it fell from the Ministers lips; or if ye have merely held it forth, in conformity to the customs of the times; if ye are only upon such carnal Principles and Foundations as these are; if the Spirit of God did never deal with you about it, nor never instruct you with a strong hand about it, nor never beam in light, clearly and distinctly, into your souls about it, and thereby convince you of it, ye are not yet in any measure sufficiently persuaded of this truth, neither do ye rightly understand the meaning of it: Flesh and blood, says Christ, hath not revealed it unto thee, but my Father, etc. Add to this another like place, 1 Cor. 12.3. says the Apostle there, The second place 1 Cor. 12. ● explained. Thus much I give you to understand, that no man can say that jesus Christ is the Lord, but by the holy Ghost. No man can say it: why? every man says it almost with his lips, and with his tongue; what more ordinary, then for men to profess, That Jesus is the Lord, and a desire to come under his Discipline and Government. But yet though men may make an outward profession of these things with their lips, Memo poorest ut Dominum & Deum seriò agnoscere, nisi per Spiritum sanctum. Bez hic Dictum enim ipsum quo significatur Deminus Jesus, non adulatione hominum, sicut & idola dii vocantur, sed spiritus sancti veritate profusum est, Quicquid enim verum, à quocunque dicitur, à spiritu sancto dicitur. Ambr. come. 1. Ep. ad Cor. Lombard. lib. 1. sentent. dist. 46. yet their hearts, and consciences, and spirits, and lives, can never stoop to the obedience of Christ in all things, without the mighty overruling power and direction of the holy Ghost. So that if ever ye would know things to purpose; if ever ye would know Christ and his Truths, not after the flesh, or after a carnal manner, but so as ye ought to know them, and so, as that ye may be the better for the knowledge of them, then do not merely rest upon men's teaching, but be sure of this, That the Spirit of God teach you how to compare spiritual things with spiritual, 1 Cor. 2.13. 1 Thess. 5.21. how to try all things, and thereupon to retain a savour of that which is truly good. Not that I would by this lead you besides the Scriptures neither, or any other Ordinance, No denial of the Scriptures here, or of any other Ordinance. I have no such thought, nor no such intention: But still I say, Attend the motions, and the breathe, and the teachings of the Spirit in the use of Ordinances, and from the holy Scriptures, without which they'll all prove but dead letters, and dry things unto you, and ye will never understand the spiritual sense of any thing; but still be carnal in every thing, without the spirits aid and assistance to you, and continual vouchsafement of its presence and co-operation with you. The truth is, There is nothing spiritual, but that which comes from the spirit, Nothing Spiritual, but that which comes from the Spirit, as a fruit of ●●s teaching. as a fruit of its teaching, and of its divine, and heavenly informations: That which is born of the flesh, is flesh, says our Saviour, and That which is born of the spirit, john 3 6. is spirit: As the Philosophers say of those things that they call Homogeneous, Homogeneum est quod constat ●x partibus idem nomen cum toto habentibus. Keekerm. System. log. lib. 1. cap. 22. that each small portion thereof retains the name of the whole; Quaelibet pars Aquae est Aqua, every drop of water, is water, and every spark of fire, is fire; and so, all that comes from the flesh, is flesh, and all that comes from the spirit, is spirit; All that comes from thence, is spirit, and All that is spirit, comes from thence. True it is, that in all the truths of GOD, and in all the ways of GOD, there is something merely external, that belongs not to the substance of the business, and that men may teach you; How far man's teaching reaches. and truly that's all they can teach you: Learned men, large parted men, brave gifted men, they may teach you to be Protestants, or teach you to be Presbyterians, or teach you to be Independents; they may engage you upon this outward Profession, or upon that outward Form; but they cannot teach you to be righteous, or teach you to be humble, or teach you to be uprighthearted, or teach you to be holy, or teach you to be faithful with those that are most holy: Hos. 11. ●●. Nothing in the world can teach you thus much, but only that Anointing that John speaks of, 1 john 2.20 Haec unctio (●●quit) ●ac●● ut tatelligatis omnia, scilicet, p●● manire possunt adversus Antichristorum Imposturas. Heming in loc. which is the Spirit of truth and holiness, purposely appointed to lead us into all truth, and to make us * Quoad partes de praesenti, licet non quoad Gradus: By Paul's Rule, he is no Saint 〈◊〉 is not wholly Sanctified; he hath Sanctity in no part, that is not Sanctified in 〈…〉 part. Dr. Slater Somerset. on 1 Thess. 5.23. completely holy. And therefore in a word, that so I may conclude, Take heed o● dealing unkindly with the Spirit. Res delicata est Spiritus Domini. if ever ye would know any thing concerning the mind of God in point of Reformation, Take heed of dealing unkindly with the Spirit, which is of a very tender and delicate disposition: Take heed of Acts 7.51. Ephes. 4.30. Isa. 63.10. 1 Thess. 5.19. Heb 10.29. Resisting the Spirit, of Grieving the Spirit, of Vexing the Spirit, of Quenching the Spirit, of Despighting the Spirit, of the living God: Which last (whereunto all the rest tend) is conceived to be a branch of that unpardonable sin against the holy Ghost. Let the Word of Christ, and the Spirit of Christ dwell in you richly; Col. 3 16. Tit. 3.6. the wholesome instructions of the one, and the sweet suggestions of the other; the grave counsels of the one, and the gentle persuasions of the other; let them be dearer to you then thousands of gold and silver, Mal. 119.72. yea then All the world besides. To this purpose, be pleased to consider but this one thing more, and I have done: It is certainly very observable by us, That albeit amongst men, Several Parties, several Spirits, several Mysteries among men. But the Scripture, that takes notice of 〈◊〉 more but Two Parties, two Spirits, 〈◊〉 mysteries. Mat. 12 30. Rom, 8 9 1 John 4.3. ● Thess. 2. ●. ● Tim. 3 16. and among yourselves here, you have I know not how many several Parties, and Spirits, and Mysteries, moving, and working, and stirring up and down perpetually; yet the Book of GOD, and especially the New Testament, that takes notice but of two Parties, and two Spirits, and two Mysteries; He that is not with me, is against me, says our Saviour, and he that gathereth not with me, scattereth abroad: So that in all the world, there is but a Christian, and an Antichristian Party; the Spirit of Christ, and the Spirit of Antichrist; the Mystery of iniquity, and the Mystery of godliness: no more. And let me tell you further, That each of these Parties, and Spirits, and Mysteries, they do now work at this very day, both very secretly, and very strongly; very curiously on the one side, and very craftily on the other side: In which respect, it is very easy to be deceived in these times, and somewhat a difficult business not to be deceived: Hag. 1.7. Prov. 4.26. 2 john 8. And therefore consider your ways, and ponder the paths of your feet, and look to yourselves, Remember the watchword, and him that gave it, Rev. 16.15. Bono animo jubet esse Christu● promittco●sc venturum tanquam furcm ex improviso, a● ulturum Hosts, & vindicaturum ceclesiam prater omnem expectationem. Brightman in loc. [Behold, I come as a thief; blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.] There is a great deal of unsavoury salt upon the dunghill already, and in all likelihood there will be more, ere long. If ye would have God to teach you better, and to reveal the truth to you, Ephes. 5.21. as it is in jesus, by his Word and Spirit, then take heed of Pride, and take heed of Passion; james 4.6. for God resisteth the proud, and giveth grace to none but to the humble; and, The meek he will guide in judgement, Psal. 25.9, 14. and the meek he will teach his way: The secret of the Lord is with them that fear him, and he will show them his Covenant: Lie at his feet therefore meekly and humbly, and be often saying to him, That which I see not, teach thou me, that having done iniquity, I may do it again no more. FINIS.