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 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 entring into Popes-head-Alley out of Lumbardstreet 1648. To the Right Honorable the LORD MAYOR AND Court of Aldermen OF ENGLANDS METROPOLIS THE Famous City of London THe Service that I was lately called to by your Honorable Appointment was a Spiritual Service and the Theam or Argument that my Meditations were ingaged and carried out upon was of a Spiritual nature far above the reach of those that live meerly by Sense and Carnal Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homâ— animalis cui anima prosale non alia quam naturali animi luce prâ—â—itus Bez Non Regnitue per spiri tum sanctum Piscâ—â— and that savor 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 ingaged But surely our misery even in this respect aswel as in some other is many times great upon us Vivâ—â—◠〈…〉 That whilest we onely pretend to a right end we wofully miscarry about the means that should bring us to that end My endeavor therefore was To rectifie 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 â—â—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 iâ— Jesus Christ says the Apostle The Prophet calls him 〈…〉 â—nn A precious corner-stone A sure foundation Isa 28.16 And whilest 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 busie 〈…〉 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 meerly hearken unto or carnally rest upon that which men hold forth unto us about that great Work but consult the minde 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 then God himself excludes them I knew that in all Times and Ages God hath been pleased to select and chuse out men Magistrates and others and to qualifie them accordingly for the helping on of this great Work not that he stands in any absolute need of Men or Means or Instruments onely to testifie his love and honorable 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 then what in his strength and in the power of his might Ephes 6.10 they are continually inabled 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 Christs strength Psal 110.2 or The Scepter 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 honor 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 Ministery 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 Honorable Houses of Parliament have lately Declared themselves very fully to the Satisfaction I am perswaded of all unbyassed and well-affected People throughout the Kingdom and that in these words among the rest to that purpose Mens consciences say they must be mollified and prepared by the powerful Preaching of the Word â—eâ—â—aâ—ation of the Lords and Commons assembled in Parliament concerning the â—apers of the Scorâ— 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 wholesom Laws to that purpose and by the powerful Preaching of the Word which is our hearty desire and endeavor 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 savory mercy And truly Iâ—â— â—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 onely intreat the pursuance of that which ye are already doing
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 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 〈…〉 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 kinde 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 Iam. 3.15 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 entreated full of mercy and good fruits without partiality and without hypocrisie Secondly The teaching of God Secret 2 it is a secret mysterious kinde of teaching like a voyce behinde 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. â—â— Psal 〈…〉 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 〈…〉 haber seâ—â—â—am 〈◊〉 tra Plaâ—â—â— triâ—ium 〈…〉 reâ—â— faâ—lt hypâ—â—â—â—â—â—â—â—â—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 Savior 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 〈◊〉 â— 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 childe 〈…〉 or how the shadow creeps along upon the Dyal of Ahaz even so in like maner 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 degreee thereof Mark 4.26 27. Mark 4.26 2â— 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 Comiâ—c Pauâ— vocem 〈◊〉 quia 〈…〉 loqui 〈…〉 Paâ—â—◠〈…〉 quiduam 〈…〉 Christus Fâ—â—gâ—rem 〈…〉 Calvâ—◠〈◊〉 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 voyce of him that spake to me there was something secretly whispered into 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 Fluct ut reâ— eloquium mâ—â—â— c. in aniâ—â—â— seillâ—â—t audientiam 〈…〉 gratiâ—â—◠〈…〉 Vat. in loc 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 Heaâ—â— 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 sower 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 then 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 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 â—â—â—â—â—quake and after the earthquake a fire but the Lord was not in the fire and after the fire a small still voyce and then God spake and said What dost thou here Eliâ—â—â— Thus is the coming of Christ the great Prophet of his Church 〈…〉 punctually deâ—râ—â—d to be He shall not strive nor cry says the TEXT Summa 〈◊〉 nuper 〈◊〉 osse â—umalâ—â—â— sum Chriâ—â— adventum qâ—ia 〈◊〉 â—â—paraâ—◠〈…〉 mox 〈…〉 jiciâ—a◠〈…〉 â—â—ninum 〈◊〉 tem fore ut amabilis 〈…〉 MAâ—◠〈◊〉 TUDO quâ— pastâ—◠〈…〉 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 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 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
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 Nulla reâ— noâ— majoribus maâ—â—â— implicaâ— quam quod ad rumorem componimur optimara tiâ—ea quae magnâ— assensu recepta sunt quorunâ— exempla multa sunt nec ad rationem sed ad si militudanem â—â—vimus Inde istâ— tanta coaccrâ—atio Aliorum supra alios rucutium â—uâ— unusquisque mavult credere quam 〈…〉 nunquam de viâ—judicatur sâ—mper creditur versatque nos praecipitat traditus per manus error alicnisque perimâ—â— exemplis sanabimur fi sepâ—remur à catâ— Senec. ubâ— 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 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 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 then 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 our selves neither leave us to corrupt Examples Let us not now look our faces in false glasses that will misâ—â—prâ—â—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 〈…〉 Men of themselves are not onely marvellous ignorant and hypoâ—râ—tical and very apt to be seduced and misâ—ed by corrupt and bad Examples without â—â—â—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 entâ—ced Iam. â—â— 4. Causas 〈◊〉 〈…〉 illcebri◠〈◊〉 in cordibus 〈◊〉 mus â—itiâ—â—tâ—s nostra men nâ—stra est Salviâ—n de Gubern 〈◊〉 lib. 6. Quid nos 〈◊〉 pimus 〈…〉 extransâ—◠〈◊〉 lum nostrâ—â—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 subtilty 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 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 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 onely 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 meerly 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 whilest 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 reâ—â—â—ing from a 〈◊〉 way of â—eâ—â—â—â—g when 〈…〉 upon when once we are engaged upon it Men are not onely 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 Similâ— It s good to be cautelous therefore and not too hasty in all affairs of this nature Diu deliberandum quod scmel statâ—endum Sen. And in this respect great reason had thâ— 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 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 â—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 PUBLIKE AUTHORITY UPON For if this Uniformity 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 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 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 Ezek. 13.10 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 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 chiefly advance Gods 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 our selves and others that we have born chastisement Iudg. 15.8 16. Acervum fâ—â—â— unum alterum sensus est Sams dicere se tantam hostium stragem fecisse ut magnos eorum cumulos congesserit P. Mart. in loc God hath smitten us hip and thigh as Sampson 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 Politick 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 Englandâ— trouble 〈…〉 which the Saints of England have 〈◊〉 and shall be saved one wâ—â— or another Jer. 30.7 or since England was a Nation 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 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 Proceedings of the Almighty 〈…〉 Quis 〈…〉 â—mur minoâ—â— Patimur 〈◊〉 meremur Quid qucrimur quod durè agâ—â— nobiscum Deus 〈◊〉 noâ— cum Dâ—o durius agimus Exacerâ—amus quippe â—cum impuritaâ—â—bus nostris 〈◊〉 puniendos 〈◊〉 trabimus inâ—â—um Salvian de â—â—bern Dei lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Homil. 7. ad Pop. â— Arâ—iâ—â—h Si miâ—i trascatur Deus num iâ—â—i ego similiter redirascar Non utique sâ—d pavebo 〈…〉 sâ—â— eniam deprecabor Ita si me Arguat non redarguâ—tur à me sed 〈…〉 sustifiâ—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 Iust and our God is Righteous and Holy and good in all that he hath hitherto brought upon 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 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 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 soever we consider our selves we cannot chuse but say and acknowledge That we are a People who have born chastisement And not onely so but moreover and besides this besides our bearing chastisement on this maner And promised Reformation we have likewise Promised Reformation 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 whether we had not need to step back a little and apply this part of the Text unto our selves 〈…〉 â—orrecâ—io 〈◊〉 quae tollit id quod dictum est 〈◊〉 pro to quod 〈◊〉 Idoneum 〈◊〉 Repoâ—â— Voss Parâ—â—â—â—ator lib. 〈◊〉 2â— with a kinde 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 〈…〉 necesâ—â—ry Cautions 〈◊〉 Considerations about the 〈◊〉 Câ—â—eâ—â—â—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 then to make enquiry 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