The necessity of divine instructions in point of reformation discovered in a sermon preached before the Right Honorable, 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.

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 Iob, * 1.1 after his other three Friends, that were elder then he, had ended their Dis∣courses with him: Because he was yong, he was therefore willing to tarry till graver men had spoken, and then to shew

his opinion also; * 1.2 which by the way may teach us, That Piety is no enemy to Ingenuity, or sweetness of Disposition.

In the 32. * 1.3 Chapter of this Book, from the 6. ver. and so on, Elihu the son of Barachel the Buzite answered and said, I am yong, and ye are very old, wherefore I was afraid, and durst not shew mine opinion: I said days should speak, and multitude of years should teach wisdom.

But yet to shew that God is not tyed to days and years, * 1.4 says he at the 8. v. There is a spirit in man; and the inspiration of the Al∣mighty giveth them understanding: Great men are not always wise; neither do the aged under∣stand judgement: * 1.5 Therefore I said, Hearken to me; I also will shew 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 Pre∣face 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 my self to this Chapter, whereof the Text is part; and that I may be brief in surveying the whole Cha∣pter, and come quickly to the words, you may please to observe, * 1.6 That the main plot of Elihu, or the thing that he chiefly ayms at here in this Chapter, it is to justifie God in all his proceedings with men.

At the 10. and 11. verses, says he there, [ 1] * 1.7 Hearken 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 finde according to his works.

This he lays down in the general, * 1.8 and this he does illustrate or make good by se∣veral passages in the following parts of the Chapter.

And here about the Text he gives instance in several changes that God makes upon migh∣ty men, and upon Nations; * 1.9 He shall break in pieces mighty men without number, and set others in their stead, at the 24. v. * 1.10 And in the fol∣lowing 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 Cryes that God is said in a special maner to hear: * 1.11

The cry of Prayer.

The cry of Blood. And

The cry of the Oppressed.

First, [ 1] The cry of Prayer: Shall not God avenge his own Elect, * 1.12 which cry day and night unto him? I tell you, says our Sa∣vior, 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, [ 2] He hears the cry of Blood like∣wise: * 1.13 The cry of his Sons Blood, and the cry of his Saints Blood; The voyce of thy brothers blood cryes unto me from the ground, says God to Cain: * 1.14 And this is such a loud cry (the Blood of one Righteous Abel, but espe∣cially the Blood of many Righteous Abels) as cannot possibly be decryed any other way, but onely by that other Blood of sprink∣ling, which speaketh better things then that of Abel, Heb. 12.24.

Thirdly, [ 3] * 1.15 God he hears the cry of the Op∣pressed likewise: When the children of Is∣rael began to sigh, and groan, and cry unto God, by reason of their Taskmasters, and those cruel Oppressions that were upon them, then 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 Oppres∣sion of the poor, and sighing of the needy, * 1.16 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 more∣over in the 29. v. of trouble and quietness, * 1.17 sometimes upon a man, and sometimes up∣on a Nation, Quum ipse tranquillat, quis in∣quietabit? 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 onely; that is, God is sometimes pleased to trouble Nations, and particular persons, and some∣times to bestow peace and quietdess upon

them; * 1.18 and his end in both is this, at the 30. v. That the Hypocrite reign not, lest the peo∣ple be insnared. God is more solicitous and careful to prevent the insnaring of the people, then 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 insnared people, or that the Hypocrite reign not any longer, lest the People be yet farther deluded, and insnared thereby.

But to leave that also, * 1.19 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 Per∣son, 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: * 1.20 That which I see not, teach thou me, &c.

In which words the holy Ghost by Elihu frames a speech for the sorrowful, or tells afflicted ones what to say, when the Chastisements of God have been upon them.

And in this Speech you have three things especially considerable: * 1.21

First, [ 1] 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, [ 2] or the season of uttering that which is here composed, and that is, when the Chastenings 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, [ 3] 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, * 1.22 and he speaks likewise of a whole Na∣tion; From whence observe,

That it is the Duty of a Person, or a People that have born chastisement, * 1.23 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nocumenta, documenta, Scholacrucis scho∣la Lucis; * 1.24 they are old sayings, and very true ones, the Scripture in many places does both expound and ratifie them: Blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law, * 1.25 says the Psalmist.

And besides the TEXT here, says Elihu moreover, * 1.26 Job 36.8, 9, 10. If (says he there) they be bound in fetters, and holden in cords of affliction; then he sheweth them their work, and their transgressions that they have exceeded: He openeth also their ear unto discipline, and com∣mandeth that they return from iniquity: And a little after in the same Chapter, at the 15. * 1.27 ver. of it, He delivereth the poor in his af∣fliction, and he openeth their ears in oppression: I

pray observe, it is GOD that does all this, and not Affliction it self; it is he that com∣mandeth to return from iniquity, and it is he that openeth the ear in oppression, to attend un∣to that which formerly was not heeded.

And so again, Isa. 26.9. * 1.28 When thy judge∣ments 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 righte∣ousness, if God do not teach them Righte∣ousness?

It is said of Noah, * 1.29 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 reform∣ing, nor no redressing of any thing that is amiss.

But for the handling of the Point; * 1.30 in the farther prosecution of it, wee'll inquire two things:

1. What kinde 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; * 1.31 What kinde of instru∣ction, or what kinde of teaching that is, which the Scripture calls the Teaching of God?

To that I shall Answer by these particu∣lars following: * 1.32

First, * 1.33 The teaching of God it is an inward Spiritual kinde of teaching; it is that which teaches the soul and conscience of a man, * 1.34 yea, that pierces, to the dividing asunder of the soul and spirit, and of the joynts and marrow, and is a discerner of the most secret thoughts, intents and purposes of mans heart, Heb. 4.12.

And this is one main difference between mans teaching, and Gods teaching; Man speaks to the outward ear, but it is God that must perswade 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, * 1.35 and there is a Spiritual knowledge of Carnal things; There is an earthly know∣ledge of Heavenly things, and there is an Heavenly knowledge of earthly things; There is an Humane knowledge of Divine things, * 1.36 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 Hu∣mane kinde of knowledge, but it is Experi∣mental, and it is Spiritual, and it is every way both truly Divine and Heavenly: The wis∣dom that comes from above, says the Apostle, * 1.37 it is not an earthly, it is not a sensual, it is not a devilish kinde of knowledge, but pure, and peaceable, and gentle, and easie to be en∣treated, full of mercy, and good fruits, without partiality, and without hypocrisie.

Secondly, The teaching of God, [Secret. 2] it is a secret my∣sterious kinde of teaching, like a voyce behinde a man secretly whispered into his ear, * 1.38 and say∣ing to him, This is the way, walk in it: thence is the effect of it called in Scripture, The hidden man of the heart, * 1.39 and the hidden Man∣nah, and A new Name in the white stone, * 1.40 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, * 1.41 1 Cor. 2.7, 8. And in another place, Great is the my∣stery of godliness: and, Unto you it is given to know the mysteries of the Kingdom of Hea∣ven, * 1.42 and not unto others, says our Savior: and, The secret of the Lord is with them that fear him, and he will shew them his covenant.

The truth is, * 1.43 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 Sa∣vior, and thou onely 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, * 1.44 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 childe, * 1.45 or how the shadow creeps along up∣on the Dyal of Ahaz, even so in like maner grace comes in upon the soul, by this teach∣ing

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 degreee thereof. Mark 4.26, 27. * 1.46 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; * 1.47 As it was with those that journeyed with Paul to Damascus, They that were with me saw in∣deed the light, says he, & were afraid, but they heard not the voyce of him that spake to me; there was something secretly whispered in∣to Pauls 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 maner. [Gentle. 3]

Thirdly, The teaching of GOD, it is a meek, * 1.48 a smooth, a gentle kinde 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 grasse, Deut. 32.2.

〈◊〉〈◊〉 the rain comes down from Hea∣•••• and the snow, and returns not thi∣ther, but waters the Earth, and makes it bring forth and bud, that it may give seed to the sower, and bread to the eater, so shall my word be, * 1.49 says God, it shall not return un∣to me void, but accomplish that which I please, and prosper in the thing whereto I sent it.

When God teaches the heart, * 1.50 he then ap∣pears 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, * 1.51 First, there pas∣sed by a great and a strong wind, that rent the Mountains, and brake 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 af∣ter the fire, a small still voyce; and then God spake, and said, What dost thou here Eli∣•••••• Thus is the coming of Christ, the great Prophet of his Church, * 1.52 punctually de∣••r••••d to be, He shall not strive, nor cry,

says the TEXT, * 1.53 neither shall any man hear his voyce 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 suf∣ficiency, an all-sufficiency, a redundancy of zeal and courage, yet when he was to deal with any poor creature about Spiritual affairs, a∣bout Soul-matters, his maner was to deal very gently, and very mildely 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 finde rest unto your souls thereby, Matth 11.29.

Fourthly, The teaching of GOD, [Plain. 5] it is a plain familiar kinde of teaching: Psal. 27.11. Teach me thy way, O Lord, says David there, * 1.54 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 straight, 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, * 1.55 that even he that runs may read them; and the wayfaring man (though a fool) yet shall he not erre therein. * 1.56

It is said of Iacob, that he was a plain man, dwelling in Tents; and yet what man ever had more acquaintance, or com∣munion, * 1.57 or power with God, then he?

But here ye must understand, That the Scri∣pture in these things speaks no contradi∣ction to you, * 1.58 in telling you before, that the Teaching of GOD is mysterious, and here that it is plain; for the very same way of teach∣ing, or the very same thing, in one kinde and other, may be very mysterious unto one, and yet plain enough to another: Proverbs 8.9. sayes Wisdom there, My

words are all plain to him that understandeth, and right to them that finde knowledge: And so in other cases; when a man comes into an Artificers shop, or a Tradesman's shop, * 1.59 it is many times a mystery unto him to con∣ceive how things should be so and so fra∣med, so curiously carved, &c. 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, * 1.60 as the blinde woman did that Seneca speaks of, that she was not blinde, but that the house wherein she dwelt was dark: I say, though Natural men are apt to do so, to com∣plain of darkness without, when as all the darkness is meerly within: Yet the truth is, the teaching of God in it self is plain enough, and easie enough, to those that are able to understand it; and the reason why the Na∣tural

man receives not the things of the spirit of God, * 1.61 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, meerly upon this ac∣count, because they are to be spiritually discerned, 1 Cor. 2.14. which spiritual discerning he wants, or else the things themselves of the spi∣rit 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 kinde of teaching, * 1.62 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 ex∣alts it self against the knowledge of God, and bringing into captivity every thought to the obe∣dience

of Christ, 2 Cor. 10, 4, 5. True it is, * 1.63 that so long as man hath to deal with man, in an Ordinance or the like, there may be a re∣sisting, and a gainsaying, and a turning of the deaf ear, &c. But when once God comes to reveal his own arm in the Ministery of his Word, and to make it the day of his Power, and to deal effectually with the heart, then he presently acts over all those old mi∣racles upon the souls of people, that Christ was wont to work upon the bodies of peo∣ple, making the blinde 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 begins, and carries on, and perfects the work of Grace, without any considerable opposition or gainsaying from the Creature.

And thus you see what kinde of teach∣ing that is, which the Scripture calls The teaching of God.

Now in the next place, [Quest.] we are to enquire and see, of what necessity these Divine Teachings or Instructions are, in point of Re∣formation.

I shall endeavor to demonstrate the ne∣cessity of Divine Instructions in point of Reformation, * 1.64 by these five ensuing Argu∣ments:

The First shall be drawn from our own ignorance, [Arg. 1] * 1.65 in and about the great work of Reformation; we our selves are mightily to seek in all affairs of this nature, and such as know not how to reform, * 1.66 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, * 1.67 we should rather de∣form then reform, cry up this, and pull down that which will either comply, or not comply with our own ends, and interests, and ayms, without any respect at all unto God, and unto his word and glory.

In this respect therefore, * 1.68 even because of our own ignorance and blindeness (which are either wholly, or in a great measure still up∣on 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 say∣ing, 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

blinde zeal are marvellous apt to do) but let me manage the business, so far as it concerns me, according to thine own minde, and ac∣cording to thine own appointment in every thing.

Secondly, [Arg. 2] Another Argument to prove the necessity of Divine Instructions in point of Reformation, * 1.69 may be drawn from the danger of erring therein, through hypocrisie or dissi∣mulation. There may be a great deal of hypocrisie and deceitfulness; * 1.70 There may be, did I say? Yea, there must and will be a world of hypocrisie, false-heartedness, and dissimula∣tion 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, * 1.71 when the hand of GOD lies heavy upon them (as who so graceless al∣most, that will not have some relentings up∣on 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 burthen 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, spake thus to me, and in∣structed 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 be∣fore; All the Vows, and Promises, and Cove∣nants that men make about Reformation, They'll all prove but like those green withs that Sampson was bound with, which he presently brake asunder, as soon as ever it was said unto him. * 1.72 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, * 1.73 and humbly desire his advice and counsel, that so we may not play fast and loose with him, that we may not deal falsly, deceitfully, hypocritically with him in the trans∣action of this great and most important bu∣siness.

Thirdly, [Arg. 3] * 1.74 Another Argument may be drawn from the danger of erring through corrupt and bad Examples: Men are not onely mavellous

ignorant and hypocritical in point of Reforma∣tion, 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, * 1.75 and false Paterns, and not to reform, according to the Patern from the Mount, or according to the minde 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, * 1.76 it is worth the noting, what the ground of that Alteration was, 1 Sam. 8. from the 4. v. &c. 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, * 1.77 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 knovving vvell 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, Hearken to the voyce 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, * 1.78 that a People should upon any pretence whatsoever re∣ject God himself from reigning over them any longer.

But now that which did thus dange∣rously mislead 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 maner, when a People have a long time been in a wrong way, and do now see it to be so, and have some se∣rious thoughts of reforming, and getting into a better way, if God himself go not be∣fore them, and teach them what they see not, in such a case they many times fasten up∣on

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 then that, which formerly they walked in.

And therefore in this respect also, when∣soever 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 our selves, neither leave us to corrupt Examples; Let us not now look our faces in false glasses, that will mis∣••••pr••••ent 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: * 1.79 Men of themselves are not onely marvellous ignorant and hypo∣••r••tical, 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 mis∣led by corrupt Principles, * 1.80 either hatched or harboured in their own breasts, and in their own bosoms, and mightily fomented there by the malice and subtilty of Satan, that old Impostor.

As now when men have engaged themselves for a Reformation, and per∣adventure Covenanted for it, you shall have many that did not this sincerely, or out of Conscience, or as taking God along with them, but meerly out of Carnal and worldly respects, you shall have them to stand listening and hearkening, 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 Vo∣luptuous, and there ye shall have the Ambi∣tious, 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 co∣ver

over his wickedness with an outward form of godliness; * 1.81 and this way of his now, ye shall have him to cry it up, as the onely way of God (even as the Bishops did the Service-Book) when as perhaps its nothing in the earth, but that which the Devil hath meer∣ly 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 ear∣nest with GOD, and to say, Let the wic∣ked fall into their own nets, and tendicles, and pits, * 1.82 and snares, whilest that I withal escape them: Blessed Lord, do not thou leave me at any time to be seduced by corrupt Ex∣amples, 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, * 1.83 when once we are engaged upon it: Men are not onely marvellous ignorant,

and hypocritical, and apt to be misled by cor∣rupt 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, * 1.84 its 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, its no easie 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) then what ado to maintain and uphold that way? what siding? what complying? what daubing with untempered morter? * 1.85 what contending to keep up that way, which hath the Honor of men engaged upon it? though perhaps the Honor 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 ig∣norantly, or hypocritically, or unadvisedly, a∣bove all, that we may not stubbornly, or frowardly be engaged upon any way, besides that, or against that which may chiefly ad∣vance Gods glory, together with the present and everlasting welfare of our own im∣mortal souls.

And thus much shall suffice for the Expli∣cation, and clearing up of the Truth pro∣pounded: * 1.86 The Application follows.

And certainly this that hath been said, is very appliable unto the present condition of us in this Nation.

For First, * 1.87 We are a People that have

born chastisement, that's plain, and evident enough to every eye that looks upon us, to our selves and others, that we have born chastisement; * 1.88 God hath smitten us hip and thigh, as Sampson said, he hath laid Heaps up∣on 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 Poli∣tick of ours, from top to toe, from head to heel; The whole head is sick, * 1.89 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 dis∣pleasure.

I do verily believe, That in the days of our Forefathers, * 1.90 or since England was a Na∣tion, the Nobility, the Gentry, the Magistracy, the Ministery, 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 there∣fore 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 Proceedings of the Almighty; * 1.91 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 Iust, and our God is Righteous, and Holy and good, in all that he hath hitherto brought up∣on us, and he hath punished far less then 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.

Onely this I say, That whether ye look up∣on the universality of the visitation, * 1.92 all sorts and degrees of Persons having tasted of the Cup; or whether ye look upon the impar∣tiality 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, yong 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 so∣ever we consider our selves, we cannot chuse but say and acknowledge, That we are a Peo∣ple who have born chastisement.

And not onely so, but moreover and besides this, besides our bearing chastisement on this maner, * 1.93 we have likewise Promised Reforma∣tion; we have said, That we will not offend any more; we have engaged our selves, 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; whe∣ther we had not need to step back a little, and apply this part of the Text unto our selves, * 1.94 with a kinde of Epanorthosis or cor∣rection, 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; * 1.95 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 then to make enqui∣ry how to Pay your Vows: And let me tell you farther, That if in taking that Covenant, you did not meerly pretend, but intend 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 build∣ings, that are not bottomed upon Divine Instru∣ctions: 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 Distur∣bances is this, That abundance of People have been more forward to promise Refor∣mation 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 then ever the disease it self was.

Let me say thus much farther, and hum∣bly offer it to you, as that which I conceive to be very considerable by you: God him∣self hath promised (as I shall shew you by and by) that All his people shall be taught of him; And if he shall please to honor 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 effi∣cacious Powerful kinde of Teaching, that

hath been this day spoken of: if so, then ye may comfortably expect to see the work of Reformation prosper; otherwise, ignorance, hypocrisie, 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, then a blinde man is able to judge of colours.

It is a notable passage, * 1.96 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 minde, 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 mindes, they are no way able to make proof of that good, and perfect, and accepta∣ble will of God, whereunto they ought in all things to conform themselves.

And therefore in the next place, my Exhorta∣tion to you is this, As ever ye do expect, be∣lieve,

or hope to see the work of Reformation prosper, so minde this Teaching of God, * 1.97 minde these Divine Instructions; and not onely so, but be sure to have some measure of experi∣mental acquaintance with them.

To this purpose, * 1.98 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, * 1.99 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 meer vanity upon all ma••er of outward Ordinances and Administrations whatsoever, unless God himself be pleased to come in up∣on the heart thereby.

And certainly this hath been one great ini∣quity, * 1.100 whereby we have much offended in these latter times, that whilest the gifts of men, and the parts of men, and the teach∣ings of men thereby, have been extremely cryed up, and idolized; 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 Pro∣mise 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, * 1.101 Joh. 6.45. It is written in the Prophets (says our Savior there) and they shall be All taught of God: Mark, not a few of them onely, but All taught of GOD; you may see the places in the Margin of your greater Bibles, where∣unto our Savior 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, * 1.102 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 neigh∣bor, and every man his brother, saying, Know

the Lord: for they shall All know me, * 1.103 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. * 1.104

First, By his Word; [ 1] * 1.105 that's a principal means or instrument whereby be teaches and instructs his people; To the law, * 1.106 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 pathes, says David, * 1.107 and a lanthorn unto my feet: And, We have, says the Apostle, * 1.108 a

more sure word of prophesie, whereunto ye do well to take heed, as unto a light that shineth in a dark place.

But here ye must observe, * 1.109 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 it self, in the ordinary dispensations of it, but Christ by the word, that illuminates dark understandings, and opens blinde eyes, and turns people from darkness unto light, and from the power of Satan unto GOD.

Men may injoy the outward sound of the Gospel, and yet never feel the inward power of it upon their hearts: * 1.110 Lord, says the Pro∣phet, 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 Ministery of his Word, there will be no believing, nor no repenting, nor no convert∣ing or turning in to God thereby.

But Secondly, [ 2] The special Instrument that God makes use of, * 1.111 for the teaching and instruct∣ing of his people, is his Spirit; without which the very Word it self is but as a sealed Book, * 1.112 or a dead letter unto them; * 1.113 and by the means whereof, he is pleased to reveal and mani∣fest, not onely mean and ordinary things, but the secrets of the Gospel, the mysteries of the Kingdom of Heaven; * 1.114 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 entred 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 * 1.115 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 thou∣sand instructers besides, as the Apostle speaks in another case, yet all would do you little or no good, without this in∣structer.

And therefore though the Ephesians had as excellent Preaching as any that the world afforded, * 1.116 in Pauls own Ministery, yet you may see how earnestly he prays for them, Ephes. 1. That the GOD of our Lord Iesus 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 ex∣ceeding greatness of his power towards them that belieeve, &c.

And that it may appear to you, * 1.117 how neces∣sary 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 in∣deed the very basis or foundation of all Chri∣stian Religion, The Divinity of Iesus Christ; * 1.118 who is there almost that looks not upon it, as a most dangerous, yea damnable, Heresie, * 1.119 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, its not fit he should live, that holds forth such an horrid Blasphemous Opinion as this?

But now I beseech you take heed, * 1.120 That whilest ye condemn this Opinion in others, and cry out upon it others, that in the mean time ye be not deeply guilty of it your selves.

And that this may appear to be no need∣less Caution, pray give me leave to tell you, That no man living is able to assert the

Divinity of Iesus Christ in heart and life, * 1.121 but by the special ayd and assistance of Gods Holy Spirit: Natural light will never re∣veal 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 Iesus Christ is every way the eternal Son of GOD.

For the clearing of this to you, * 1.122 I shall onely intreat you to cast your eyes upon two places of Scripture, that may, I suppose, abun∣dantly satisfie you concerning this particular.

The first place is that Matth. 16. from the 13. * 1.123 verse, &c. It is there said, That when Iesus came into the coasts of Cesarea 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 Iohn the Baptist, some Elias, and others Jeremias, or one of the Prophets: * 1.124 Well, says Christ, this is the Opinion that the world hath of me; * 1.125 But, says he, whom do you say that I am? you that are my disciples and followers? Simon Peter answered and said, * 1.126 Thou art Christ the son of the living GOD: Mark, here was Peters confession of Christ.

But then I pray observe withal, * 1.127 our Sa∣viors reply to that answer of Peters, 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 Iesus Christ is the son of the living God? There is no man almost but would answer and say, Yea, I do believe, that Iesus Christ is the son of the living God. [Sol.]

But let me here tell you, * 1.128 That if nothing else but flesh and blood hath revealed this truth unto you; if ye have onely 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 meerly held it forth, in con∣formity to the customs of the times; if ye are onely upon such carnal Principles and Foun∣dations

as these are; if the Spirit of God did never deal with you about it, nor never in∣struct 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 suf∣ficiently perswaded of this truth, neither do ye rightly understand the meaning of it: Flesh and blood, says Christ, hath not re∣vealed it unto thee, but my Father, &c.

Adde to this another like place, 1 Cor. 12.3. says the Apostle there, * 1.129 Thus much I give you to understand, that no man can say that Iesus 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 out∣ward profession of these things with their lips, * 1.130 yet their hearts, and consciences, and spi∣rits, and lives, can never stoop to the obe∣dience of Christ in all things, without the

mighty over-ruling 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 car∣nal maner, 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 meerly rest upon mens teaching, but be sure of this, That the Spirit of God teach you how to compare spiritual things with spiritual, * 1.131 how to try all things, and thereupon to retain a savor of that which is truly good.

Not that I would by this lead you besides the Scriptures neither, or any other Ordinance, * 1.132 I have no such thought, nor no such inten∣tion: But still I say, Attend the motions, and the breathings, and the teachings of the Spi∣rit 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 spi∣ritual sense of any thing; but still be carnal in every thing, without the spirits ayd and assistance to you, and continual vouchsafe∣ment of its presence and co-operation with you.

The truth is, There is nothing spiritual, but that which comes from the spirit, * 1.133 as a fruit of its teaching, and of its divine, and heavenly informations: That which is born of the flesh, is flesh, says our Savior, and That which is born of the spirit, * 1.134 is spirit: As the Philosophers say of those things that they call Homogeneous, * 1.135 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 some∣thing meerly external, that belongs not to the substance of the business, and that men may teach you; * 1.136 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: * 1.137 Nothing in the world can teach you thus much, but only that Anointing that John speaks of, * 1.138 which is the Spirit of truth and holiness, purposely appointed to lead us into all truth, and to make us * 1.139 completely holy.

And therefore in a word, that so I may con∣clude, * 1.140 if ever ye would know any thing con∣cerning the minde of God in point of Refor∣mation, Take heed of dealing unkindely with the Spirit, which is of a very tender and delicate disposition: Take heed of * 1.141

• 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 unpar∣donable sin against the holy Ghost.

Let the Word of Christ, and the Spirit of Christ dwell in you richly; * 1.142 the wholesom in∣structions of the one, and the sweet sugge∣stions of the other; the grave counsels of the one, and the gentle perswasions of the other; let them be dearer to you then thousands of gold and silver, * 1.143 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, * 1.144 and among your selves here, you have I know not how many several Parties, and Spirits, and Mysteries, moving, and working, and stirring up and down per∣petually; yet the Book of GOD, and espe∣cially 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 Savior, 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

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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 easie to be deceived in these times, and somewhat a difficult business not to be deceived: * 1.145 And therefore consider your ways, and ponder the pathes of your feet, and look to your selves, Re∣member the watchword, and him that gave it, * 1.146 [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 unsavory salt upon the dunghil already, and in all likelihood there will be more, ere long.

If ye would have God to teach you bet∣ter, and to reveal the truth to you, * 1.147 as it is in Iesus, by his Word and Spirit, then take heed of Pride, and take heed of Passion; * 1.148 for God resisteth the proud, and giveth grace to none but to the humble; and, The meek he will guide in judgement, * 1.149 and the meek he will teach his way: The secret of the Lord is with

them that fear him, and he will shew them his Covenant: Lye at his feet therefore meekly and humbly, and be often saying to him, That which I see not, teach thou me, that ha∣ving done iniquity, I may do it again no more.

FINIS.

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Notes

• * 1.1

  The words a part of Elihu's Speech to Job.
• * 1.2

  〈…〉〈…〉 is 〈…〉〈…〉, in 〈…〉〈…〉.
• * 1.3

  〈◊〉〈◊〉 from 〈◊〉〈◊〉 6. c. 1.
• * 1.4

  〈◊〉〈◊〉 not tyed 〈◊〉〈◊〉 days and 〈…〉〈…〉.
• * 1.5

  〈…〉〈…〉 And what it was that even 〈…〉〈…〉.
• * 1.6

  The main p••••t of Elihu in 〈◊〉〈◊〉 34 Chapter, to justifie God in all his deal∣ings with men
• * 1.7

  Generally propounded ver. 10.11.
• * 1.8

  Illustrated by several passages in the follow∣ing parts of the Chapter.
• * 1.9

  Changes upon mighty men, ver. 24.
• * 1.10

  The Reason why, ver 28.
• * 1.11

  〈◊〉〈◊〉 Cryes 〈◊〉〈◊〉 God hears
• * 1.12

  The Cry o•• Prayer
• * 1.13

  The Cry of ••••ood
• * 1.14

  〈◊〉〈◊〉 4.10
• * 1.15

  The Cry of the Oppressed.
• * 1.16

  Psal. 12.••.
• * 1.17

  Trouble and quietnes some∣times upon a man, & some∣times upon a Nation.
• * 1.18

  Gods end in both, ver. 30. N•• regnet homo hypocrita, Ne sint sendiculae 〈…〉〈…〉.
• * 1.19

  〈…〉〈…〉
• * 1.20

  〈◊〉〈◊〉 Speech 〈…〉〈…〉
• * 1.21

  Three thin•• in it.
• * 1.22

  Verse 39.
• * 1.23

  〈…〉〈…〉
• * 1.24

  〈…〉〈…〉 the 〈…〉〈…〉.
• * 1.25

  〈…〉〈…〉.
• * 1.26

  〈…〉〈…〉
• * 1.27

  〈…〉〈…〉
• * 1.28

  Isa. 26.
• * 1.29

  Noah.
• * 1.30

  Two things inquired, for the explication of the Do∣ctrine.
• * 1.31

  〈…〉〈…〉
• * 1.32

  〈…〉〈…〉
• * 1.33

  〈…〉〈…〉
• * 1.34

  〈…〉〈…〉
• * 1.35

  〈…〉〈…〉
• * 1.36

  〈…〉〈…〉.
• * 1.37

  Iam. 3.15.
• * 1.38

  Isa. 30.21.
• * 1.39

  1 Pet. 3.4.
• * 1.40

  Rev. 2.17.
• * 1.41

  〈…〉〈…〉 4.16.
• * 1.42

  Mat. 13.••••. Psal. 〈…〉〈…〉
• * 1.43

  〈…〉〈…〉 haber se∣••••••am 〈◊〉〈◊〉 tra Pla•••••• tri••ium 〈…〉〈…〉 re∣•••• fa••lt hyp••••••∣•••••• ••••••retum. 〈◊〉〈◊〉 sol. Ser. 9.
• * 1.44

  〈◊〉〈◊〉 ••.8.
• * 1.45

  〈…〉〈…〉
• * 1.46

  Mark 4.26, 2••.
• * 1.47

  Acts 22.9. Comi••c. Pau•• vocem 〈◊〉〈◊〉 quia 〈…〉〈…〉 loqui, 〈…〉〈…〉 Pa••••••. 〈…〉〈…〉 quiduam, 〈…〉〈…〉 Christus; F••••∣g••rem 〈…〉〈…〉 Calv•••• 〈◊〉〈◊〉.
• * 1.48

  Fluct ut re•• eloquium m•••••• &c. in ani•••••• seill••••t audien∣tiam 〈…〉〈…〉 grati•••••• 〈…〉〈…〉 Vat. in loc.
• * 1.49

  〈…〉〈…〉
• * 1.50

  〈…〉〈…〉
• * 1.51

  〈…〉〈…〉
• * 1.52

  〈…〉〈…〉
• * 1.53

  Summa 〈◊〉〈◊〉 nuper 〈◊〉〈◊〉 osse ••umal•••••• sum Chri•••• adventum q••ia 〈◊〉〈◊〉 ••••∣para•••• 〈…〉〈…〉 mox 〈…〉〈…〉 jici••a••. 〈…〉〈…〉 ••••ninum 〈◊〉〈◊〉 tem fore: ut amabilis 〈…〉〈…〉 MA•••• 〈◊〉〈◊〉 TUDO qu•• past•••• 〈…〉〈…〉
• * 1.54

  Psal. 27.1.
• * 1.55

  〈◊〉〈◊〉
• * 1.56

  〈…〉〈…〉
• * 1.57

  〈◊〉〈◊〉 4.
• * 1.58

  〈…〉〈…〉 Mari•• 〈…〉〈…〉
• * 1.59

  Simile.
• * 1.60

  Incredibilem tibi narro r•••• sed veram, nes•••• se esse caecam. subinde Paeda∣gogum suum ro∣gat ut migret, ait domum tonc∣brosam esse. Sen. Ep. 50. Pugnant inter se sapientia Dei. & sapientia ha∣mana, seu pru∣d••ntia carnis quae est inimi••••
• * 1.61

  〈…〉〈…〉 quo quis 〈…〉〈…〉 ••am carnem ••••••inus perci∣••••re possit sapi∣••••iam 〈◊〉〈◊〉, quae 〈…〉〈…〉 est 〈…〉〈…〉 & causa ••••s••u••••a∣•••••• non est in ••••ripturis, s••l in hom••••ibu••. Zanch. de sacr. ••••ript inter ••p mi••••llan.
• * 1.62

  Ita docet ut quod quis{que} di∣••••••erit, non tan∣••am cognoscondo ••ideat sod ctiam ••olendo Appo∣••ai, Agendo{que} ••erficiat, id{que} and colinabiliter at{que} insuperabi∣iater. Aug. de Grat. Chr. c. 14. de corrept. & Grat. c. 12. & Al•••• Passim.
• * 1.63

  Divina vol ••••∣tas est uni•• ••••∣sal••ter e••••cax, i••superabilu, & necessarta in causando, non impedibilis, nec frusirabilis ullo modo. Th. Bradwardm de causa Dei∣lib. 1. cap. 10. Praeparatio ho∣minis ad grav••∣am est a Deo si∣cut à move••te, à libero arbitrio ficut à moto, & tunc habet ne∣cessitatem ad i•• ad quod ordina∣tur à Deo, n•••• quidem coactio∣nis, sed infalli∣bilitatis, quia intentio Dei de∣ficere non pote••t, unde si ex intentione Dei moventis est, quod homo cujus cor movet, gratiam consequatur, in∣fallibiliter 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 modun∣causae physicae liberum arbitrium praemovet efficaciter ad consentiendum, vel piè operandum, aut etiam ad perseverandum us{que} 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 pia∣cens repugnat, & in contrarium tendit ex propensione carnis: si jam repugnantia haec aequa∣lium prorsus virium sit, cum exerta gratia virtute, tum nec efficitur conversio, n•••• ut offici∣atur 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.
• * 1.64

  ••••e necessity 〈◊〉〈◊〉 ••••••ine In∣••••••tions in point of Re∣formation e∣vinced by five A••guments
• * 1.65

  ••rom our own ignorance a∣bout the work of Reforma∣tion.
• * 1.66

  A••tus Deus so∣••••n ••ese it igno∣rantiam & to∣••••s ••ides, & to tam quia mini∣me fallitur, ••ui•• minimè
• * 1.67

  clauditur, quia extra s•• lumen non qu••∣rit ut vid•••••• ipse onim est & qui videt, & unde vide••. Bern.
• * 1.68

  Nihil est al•• s••••cutia nostra quam culpa, qu•• ad ho•• cantum. modo l••gem ••••∣vi•• 〈…〉〈…〉 de no 〈…〉〈…〉 ction•• 〈…〉〈…〉 Salvian. •• Guborn. D•••• lib. 4.
• * 1.69

  〈◊〉〈◊〉 the dan∣••er of erring ••ervan, through hypocrisie and ••ss••mulation.
• * 1.70

  ••••••pocritarum ••aculam non 〈…〉〈…〉 Pau∣••orum aut nui∣••••rum. Aug
• * 1.71

  〈…〉〈…〉 en••m si∣mulationum in∣••lurris tegitur ••••••quasi velis ••••••bu••dam ob∣••••nditur unius∣••p••••s•••• natura, 〈…〉〈…〉, vul∣•••• persaep•• men∣••••untur, oratio 〈…〉〈…〉 saepissimè. 〈…〉〈…〉 quend. 〈◊〉〈◊〉.
• * 1.72

  Iudges 16.••••.
• * 1.73

  Simulata san∣ctitas est dup•••• iniquitas.
• * 1.74

  From the dan∣ger of erring through cor∣rupt and bad Examples.
• * 1.75

  〈…〉〈…〉.
• * 1.76

  〈…〉〈…〉.
• * 1.77

  〈…〉〈…〉.
• * 1.78

  Nulla re•• no•• majoribus ma•••••• implica••, quam quod ad rumo∣rem componi∣mur, optimara ti••ea, quae magn•• assensu recepta sunt, quorun•• exempla multa sunt: nec ad ra∣tionem, sed ad si militudanem ••••∣vimus: Inde ist•• tanta coaccr••a∣tio Aliorum supra alios ru∣cutium: & ••u•• unusquis{que} ma∣vult credere quam 〈…〉〈…〉 nunquam de vi••∣judicatur, s••mper creditur versat{que} nos & praecipi∣tat traditus per manus error a∣licnis{que} perim•••• exemplis, sana∣bimur fi sep••re∣mur à cat••. Senec. ub•• supra.
• * 1.79

  〈…〉〈…〉.
• * 1.80

  Every 〈…〉〈…〉 tempte••, 〈◊〉〈◊〉 he is 〈◊〉〈◊〉 side of 〈…〉〈…〉 lust, and en∣t••ced. Iam. ••••. 4. Causas 〈◊〉〈◊〉 〈…〉〈…〉 illcebri•• 〈◊〉〈◊〉 in cordibus 〈◊〉〈◊〉 mus, & ••iti••••∣t••s nostra men. n••stra est. Salvi••n. de Gubern 〈◊〉〈◊〉 lib. 6. Quid nos 〈◊〉〈◊〉 pimus? 〈…〉〈…〉 extrans•••• 〈◊〉〈◊〉 lum nostr••••n, intra no•• 〈◊〉〈◊〉, 〈…〉〈…〉 & 〈◊〉〈◊〉 difficulter 〈…〉〈…〉 nimus, qui 〈…〉〈…〉. 〈…〉〈…〉 sup. 〈◊〉〈◊〉.
• * 1.81

  〈…〉〈…〉. 5.
• * 1.82

  〈…〉〈…〉
• * 1.83

  〈◊〉〈◊〉 the dif∣ficulty of re∣••••••ing from a 〈◊〉〈◊〉 way of ••e∣••••••••g, when 〈…〉〈…〉 upon
• * 1.84

  Simil••. Its good to be cautelous therefore (and not too hasty) in all affairs of this nature. Diu delibe∣randum quod scmel stat••en∣dum. Sen. And in this respect great reason had th•• Honorable 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 Mi∣nisters of the Presbyterian judgement, in their Book subscribed Sme∣ctymnuus, dedicated to the Parliament 1641, say of the Lyturgy then established by Law, that it was never established to be so pun∣ctually observed, so ••igorously pressed, to the casting out of all that scru∣ple it, or any thing in it; WE HAVE REASON WELL TO CONSIDER WHAT WE PUT THE STAMP OF PUBLIKE AUTHORITY UPON: For if this Uniformi∣ty in the Directory, Church-Government, Confession of Faith, and Catechize, should produce such a rigid Conformity unto them, it is not easie to foresee all the mischiefs and inconveniences that it would beget; although we may easily guess they would not be small, by what we have felt in the like kinde. Declar, of the Lords and Com∣mons assembled in Parliament, concerning the Papers of the Scots Com∣missioners, pag. 59.
• * 1.85

  Ezek.. 13.10.
• * 1.86

  Application to 〈◊〉〈◊〉 this Na∣〈…〉〈…〉
• * 1.87

  〈…〉〈…〉.
• * 1.88

  Iudg. 15.8, 16. Acervum f•••••• unum & alte∣rum sensus est Sams. dicere se tantam hostium stragem fecisse ut magnos eo∣rum cumulos congesserit. P. Mart. in loc.
• * 1.89

  Isa. 1.5, 6.
• * 1.90

  The great day of England•• trouble, 〈…〉〈…〉 which the Saints of Eng∣land have 〈◊〉〈◊〉 and shall be saved, one w•••• or another Jer. 30.7
• * 1.91

  〈…〉〈…〉 Quis 〈…〉〈…〉 ••mur mino∣•••• Patimur 〈◊〉〈◊〉 meremur Quid qucrimur quod durè ag•••• nobiscum Deus 〈◊〉〈◊〉 no•• cum D••o durius agi∣mus Exacer∣••amus quippe ••cum impurita∣••••bus nostris, & 〈◊〉〈◊〉 puniendos 〈◊〉〈◊〉 trabimus in∣••••um. Salvian. de ••••bern Dei, lib. 4.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. Homil. 7. ad Pop. •• Ar••i••••h.

  Si mi••i trascatur Deus, num i••••i ego similiter redirascar? Non uti{que} 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. 〈…〉〈…〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex.
• * 1.92

  Apparent from the uni∣versality and impartiality of the late Visita∣tion, that we have born cha∣stisement.
• * 1.93

  And promised Reformation.
• * 1.94

  〈…〉〈…〉 ••orrec••io 〈◊〉〈◊〉 quae tollit id, quod dictum est, 〈◊〉〈◊〉 pro to, quod 〈◊〉〈◊〉 Idoneum 〈◊〉〈◊〉, Repo∣•••• Voss. Par∣••••••••ator, lib. 〈◊〉〈◊〉. 2••.
• * 1.95

  〈…〉〈…〉 neces∣••••ry Cautions 〈◊〉〈◊〉 Considera∣tions about the 〈◊〉〈◊〉 C••••e••••••t.
• * 1.96

  〈…〉〈…〉 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•••••••• 〈◊〉〈◊〉 eransfor∣m••••••••em sea R••••••••••••ionem, 〈◊〉〈◊〉 Auther 〈◊〉〈◊〉 effecter est 〈◊〉〈◊〉 sanctus. P••••••••. in loc.
• * 1.97

  An Exhorta∣tion to minde these Divine Instruction.
• * 1.98

  Motives thereunto
• * 1.99

  Mens teaching unprositable without the teaching of God.
• * 1.100

  Neglect of Gods teach∣ing, the great sin of many i•• these times.
• * 1.101

  Promises to be ••aught of God.
• * 1.102

  〈…〉〈…〉.
• * 1.103

  Nunc autem in Evangelio post crucem, resurre∣ctionem, & ascensionem, dare se pactum, non in tabulis lapideis, sed in tabulis cordis carnali∣bus pollicetur▪ cum{que} scriptum fuerit Domini testamcutum in mente credentium, ipsum esse eis in Deum, & illos esse in Populum: ut nequaquam Ju∣daicos quaerant magistros, & traditiones, & mandata hominum, sed doceantur à spiritu sancto. Hieron. in loc.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.105

  By his Word.
• * 1.106

  Isa. 8.20.
• * 1.107

  Psal. 119.
• * 1.108

  2 Pet. 1.19.
• * 1.109

  The Word a light, but not the Fountain of light. Christ the true ••ight. Iohn 1.9 Mal. 4.2. ••ohn 9.5. ••••d 12.46. 〈◊〉〈◊〉. 22.16.
• * 1.110

  〈…〉〈…〉
• * 1.111

  By his Spirit.
• * 1.112

  Isa. 29.11.
• * 1.113

  2 Cor. 3.6.
• * 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.115

  Scrutatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, nihil in Deo tam profunde ac pe∣nitus abditum quo non penctret spiritus nemp•• quoniam peril∣lum docemur e∣tiam abditissi∣ma. Bez. in loc. Quia de Deo est hic spiritus om∣nia 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. Com in loc.
• * 1.116

  Quia animalis homo non perci∣pit ca quae sunt Spiritue, stulti∣sia enim sunt ci: Spiritualis ve∣rò disudicat om∣nia: opu•• est er∣go Spiritus san∣••ti illuminatio∣ne, ad invenien∣dum & diju∣dicandum ve∣rum scripturae sensum: Ita Paulus optat ••cclesiis Spiri∣tum illuminati∣onis, & Pater coelestis dabit Spiritum pe••en∣tibus. 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. com.

  Ambiguitas igitur vel obscuritas scripturarum, quam causantur pontificii, non in∣••ringit carundem authoritatem, sed ostendit necessitatem Spiritus illuminantis, & ministerii ••••centis, at{que} exponentis scripturas. Davenant. de Iud. 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, cos{que} 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.
• * 1.117

  How necessary the presence and help of the Spirit is, to bring in these Divine Instru∣ctions.
• * 1.118

  The Divinity of Iesus Christ instanced in.
• * 1.119

  2 Pet. 2.1.
• * 1.120

  Caution.
• * 1.121

  No 〈◊〉〈◊〉 able to 〈…〉〈…〉 the Divinity of Christ in heare and life, but by the help of the Spirit. 〈…〉〈…〉. Ambros.
• * 1.122

  Cleared by ••••ve places of Scripture.
• * 1.123

  〈…〉〈…〉 place Mat. 16. from 〈◊〉〈◊〉 &c. 〈…〉〈…〉
• * 1.124

  Verse 14.
• * 1.125

  Verse 15.
• * 1.126

  〈◊〉〈◊〉 Confes∣•••••• ver 16
• * 1.127

  Our Savior. Reply, v. 1.17.
• * 1.128

  Quad earo & sanguis revelare non potuis Spi∣ritus sancti gra∣tia re••clatum est. Hieron. com. in Mar.

  Non sit ergo mirum, quod in∣telligere divina non valent qui Spiritum Dei non habent. Fulgent cones, Serm. ••ustid. Ar. cap 18.
• * 1.129

  The second place 1 Cor. 12.•• explained.
• * 1.130

  Memo porest ut Dominum & Deum seriò ag∣noscere, nisi per Spiritum san∣ctum. Bez hic

  Dictum enim ipsum quo signi∣ficatur Deminus Jesus, non adulatione hominum, sicut & idola dii vocantur, sed spiritus sancti veritate profu∣sum est, Quicquid enim verum, à quocun{que} dicitur, à spiritu sancto dicitur. Ambr. com. 1. Ep. ad Cor. Lombard. lib. 1. sentent. dist. 46.
• * 1.131

  1 Cor. 2.13. 1 Thess. 5.21.
• * 1.132

  No denial of the Scriptures here, or of any other Or∣dinance.
• * 1.133

  Nothing Spi∣ritual, but that which comes from the Spi∣rit, as a fruit of ••••s teaching.
• * 1.134

  Iohn 3 6.
• * 1.135

  Homogeneum est quod constat ••x partibus idem nomen cum toto habentibus. Keekerm. System. log. lib. 1. cap. 22.
• * 1.136

  How far mans teaching rea∣ches.
• * 1.137

  Hos. 11.••••.
• * 1.138

  1 Iohn 2.20 Haec unctio (••••∣quit) ••ac•••• ut tatelligatis om∣nia, scilicet, p•••• manire possunt adversus Anti∣christorum Imposturas. Heming in loc.
• * 1.139

  Quoad partes de praesenti, licet non quoad Gradus: By Pauls 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.
• * 1.140

  Take heed o•• dealing un∣kindely with the Spirit. Res delicata est Spiritus Domi∣ni.
• * 1.141

  Acts 7.51. Ephes. 4.30. Isa. 63.10. 1 Thess. 5.19. Heb 10.29.
• * 1.142

  Col. 3 16. Tit. 3.6.
• * 1.143

  Mal. 119.72.
• * 1.144

  Several Par∣ties, several Spirits, several Mysteries a∣mong men.

  But the Scri∣pture, that takes notice of 〈◊〉〈◊〉 more but Two Parties, two Spirits, 〈◊〉〈◊〉 myst••••ies. Mat. 12 30. Rom, 8 9. 1 John 4.3. •• Thess. 2.••. •• Tim. 3 16.
• * 1.145

  Hag. 1.7. Prov. 4.26. 2 Iohn 8.
• * 1.146

  Rev. 16.15. Bono animo ju∣bet esse Christu•• promittco••sc venturum tan∣quam furcm ex improviso, a•• ul∣turum Hostes, & vindicatu∣rum ceclesiam prater omnem expectationem. Brightman in loc.
• * 1.147

  Ephes. 5.21.
• * 1.148

  Iames 4.6.
• * 1.149

  Psal. 25.9, 14.