A SEASONABLE CAVEAT Against the Dangers of CREDVLITY IN OUR Trusting the SPIRITS Before we Try them Delivered in a SERMON BEFORE THE KING AT WHITE-HALL On the First Sunday in February 1678 9. By THOMAS PIERCE D.D. Domestick Chaplain to His Majesty and Dean of Sarum Published by His Majestie 's especial Command LONDON Printed by E. F. for R. Davis Bookseller in Oxford MDCLXXIX A SERMON PREACHED before the KING 1 JOHN 4.1 But try the Spirits whether they be of God § 1. THERE are Multitudes of Deceivers in these our last and worst Times by way of Antidote unto whose Venom These words of S. Iohn are a good Provision And however they are numerous I think they may fall under two general Heads Some are so credulous as to believe every Spirit and some so Atheisticall as to believe none at all Both are Enemies to Religion though not Both alike For though the first are bad enough the last are very much worse The first are Meteors in Religion expressed to us in Scripture by Clouds without water and wandring Stars such as are carried to and fro with every Wind of false Doctrine men so unlearned and so unstable so in love with New Light and so given to change that not contented with one or two though the best and soundest they heap up Teachers unto themselves and by the Novelty of the Doctrine putting an estimate or value on him that brings it they are easily made Proselytes to every New Prophet who next bespeaks them little considering with S. Iohn in the next words after my Text that there are many false Prophets many even in His Time and many more sure in ours gone out into the World The second sort of Enemies which are the worst too are the Disciples of the Book which is call'd Leviathan the greatest Monster in all the World excepting onely the Authour of it For if the perfectest Definition of Man as Man is to be Animal Religiosum which still includes Rationale and therefore makes the most exact Definition as many great and good Writers have very rationally esteem'd it then He must certainly be a Monster more properly then a Man who is so destitute of Reason as wholly to be void of Religion too And for any one to Teach as the Monster of Malmesbury has been permitted to doe in Print that there is no Spirit at all or that there is no incorporeal Substance two Expressions of the same Thing what is it but to pluck up all Religion by the Root 'T is publickly to set up a School of Atheism For God if any thing is a Spirit not for This reason onely because our Apostle S. Iohn affirms it whom the Hobbists will not believe but for this other reason also which even our Hobbists cannot but yield to that supposing a God there is or that 't is but possible for him to be He must be Infinite and Indivisible and yet we know He can be neither if He is any way Corporeal For All Corporeal things have Parts and so by consequence are divisible and so by consequence are finite And for God to be finite or divisible is for God not to be God the worst and grossest of Contradictions From whence it follows unavoidably that for any one to teach and to teach in publick not publickly from the Pulpit but much more publickly from the Press that an Incorporeal Substance is in it self a Contradiction the Positive Doctrine of the Leviathan is publickly to open a School of Atheism It being publickly to teach There is no Spirit and by a Consequence unavoidable There is no God For every thing that is is either an Accident or a Substance What is neither is not And every Substance a nobler sort of Being then any Accident can be is either Corporeal or Incorporeal That denominates a Body and This a Spirit To say that God is the former implies the horridest Contradiction as hath been shewn and so He must be the latter by undeniable Consecution To say He is not a Spirit or not an Immaterial Substance is neither better nor worse then to say He is not It is to say There is no such Thing § 2. Against the dangerous Contagion of the premised two Extremes S. Iohn in this Text has timely given us Two Caveats one express'd and another imply'd First 't is express'd in plain terms that seeing many false Prophets or false Pretenders to the Spirit are gone out into the World we are bound for that Reason not to believe Every Spirit Next 't is as evidently imply'd as if it were expressed in words at length that though Many Prophets are False we must not thence reckon that None are True as though many Lines are crooked we must not thence argue that none are strait seeing every crooked Line must needs presuppose and imply a strait one Nor may we sottishly disbelieve the Spirit of Holiness and Truth for fear of believing with too much ease a Spirit of Errour and Uncleanness But as my Text is in the middle between an important Dehortation Believe not every Spirit and as important a Reason of it for many false Prophets are gone out into the World so our Course is to be steer'd in a middle way betwixt the Scylla of Credulity and the Charybdis of Vnbelief We must examin all Pretenders and try of what sort they are We must get a Lapis Lydius whereby to learn the true difference betwixt the two sorts of Spirits in the sixt Verse of this Chapter the Spirit of Truth and the Spirit of Errour or to express it without the Metonymie which our Apostle here useth betwixt a True and False Prophet betwixt a man of God and a Dreamer of Dreams betwixt a Theopneust and a Daemoniack betwixt a reall Possessor of Divine Revelations and a phantastick Pretender to them For as there were Prophets in the Old Testament both True and False so are there also in the New As there were Spirits under the Law too many to be good so there are also under the Gospel There was in That a familiar Spirit Lev. 20.27 a lying Spirit 1 King 22.22 and a Spirit of Perverseness Isa. 19.14 There is in This a foul Spirit a deaf and dumb Spirit Mar. 9.25 a Spirit of Errour and of Delusion 2 Thess. 2.11 1 Ioh. 4.6 a Spirit of Slumber Rom. 11.8 Still the more and the worse the unclean Spirits are the greater need we have to Try them And though there are also as many Good Spirits as there are Angels who never fell yet all their Goodness is but derivative from the one Spirit of God who is God the Spirit To Him are ascribed the famous Gifts 1 Cor. 12.4 And amongst all the severall Gifts wrought by one and the same Spirit the Discerning of Spirits is worthily reckon'd to be a chief v. 10. Which Gift of Discerning 'twixt good and bad Spirits as all the rest The Spirit of God divides to every man
severally as He will v. 11. to some in a greater and to some in a lesser measure And in this Gift S. Peter did very mnch excell S. Philip. For so 't is obvious to collect from the 8 th of the Acts by comparing the 13 th with the 23 th verse § 3. Now whatever can be meant by the Subjects of Triall we are to make whether Churches or Church-men whether Prophecies or Prophets whether Doctrins or Doctors whether Inspirations or men Inspir'd or every one of these equally however different they may be or inconsistent with one another 't is plain they All pretend alike unto the same Spirit of God And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try and prove them says our Apostle whether they are what they pretend whether really they are Gold or do but eminently glister whether they speak by Commission and as the Oracles of God or onely run ere they are sent inspir'd by Avarice and Ambition and by the Impulse of the Devil whether they teach the sound Doctrins of Christ's Apostles and of his Church whose Faith and Doctrins we are to follow or are but some of the foolish Prophets in the 13 th of Ezekiel who follow their own Spirit and prophesie out of their own Hearts are like the Foxes in the Desarts have spoken Vanity and seen Lies saying The Lord saith and the Lord hath not sent them In any case we must try them of what sort they are § 4. Nor must we onely try Them but we must also try the Rule by which they All are to be tried For severall Tests and Rules of Triall who are true or false Teachers and which Doctrins are right or wrong have been lately set up to the hurt of Souls by the Two sorts of Enemies whereof I spake in the beginning to wit the Pretenders to Enthusiasm and the Disciples of the Leviathan The first of these will allow of no other Test than the Sturdiness and Strength of their own Perswasion which it is their will and pleasure to call The Testimony within them And by running in a Circle they grow so giddy that the longer we Catechize the more we lose them And 't is worthy to be observ'd how they wrest and misapply the Word of Life to their Destruction For If we ask how they know they have a Testimony within them from God the Holy Ghost We know it say they by This that God hath given us of his Spirit If we ask how they know that He hath given them of his Spirit We know it they say by This that we cannot sin If we ask how they know that they cannot sin their Answer is We are born of God If we ask how they know This We know it they will answer because we have a new Name given us which no man knows but He that hath it If we ask how they know of a new Name given them they will answer We know it by that Spirit which dwelleth in us If we ask how they know the Spirit of Truth from the Spirit of Errour their Answer is still at hand and still out of the Scriptures He that knoweth God heareth us and he that is not of God heareth not us If we ask them for a Witness whereby to prove it The Spirit their Answer is beareth witness with our Spirits If we bid them produce their Witness He that believeth they will say hath the witness in himself If we call for any Witness of men they tell us The Witness of God is greater Thus they argue by their Circular and Identical way of discourse They have the Holy Spirit of God because they are forsooth assured and assured of it they are because of the Spirit which dwelleth in them So strongly does the Spirit of Perverseness shew it self in such as are delivered up to believe a Lie For that is sometimes the case 2 Thess. 2.11 The other Enemies of Religion who are withall by much the worst in a derision and contempt of supernatural Revelation will have no better Test of true and false Prophets or of right and wrong Doctrins than the Warranty and Allowance of the Sovereign Powers in every Kingdom and Commonwealth of whatsoever Denomination throughout the world Which Position of the Leviathan fetcht as 't is from Iaponia and there from the Sect of the Ienxuani is so prodigiously absurd that it either makes no difference 'twixt Right and Wrong and infers True and False to be a couple of empty words which signifie nothing or the same thing the Will and Pleasure of the Prince or else infers this Contradiction that the same Things and Persons are in severall Times and Places both True and False So that according to This Position the Christian Religion was a false one under all the Heathen Emperours who did publickly prohibit the Teaching of it yet a most true one under Constantine surnam'd the Great and under all the following Emperours who strictly commanded it to be Taught Iesus Christ with Mr. Hobbs must have been a false Prophet as not approved of by Herod and the Then-Emperour of Rome whilst Mahomed must be a true one because allow'd by the great Sultan supreme Governour of the Turks The Will and Pleasure of the Prince being set up by That Monster as the sole Touchstone or Criterion whereby a Prophet or a Doctrin or a Religion is to be try'd None says He but a Sovereign in a Christian Commonwealth can take notice what is or what is not the Word of God A greater power than is ascribed by the Iesuites themselves either to the Bishop or Church of Rome a power to abrogate the old and as often as he will to make a new Canon of Scripture or none at all § 5. Had such Seducers of the people appear'd in publick among the Iews a present Death without Mercy had been inflicted as the wages of Their Iniquity Deut. 13.5 and ch 18. v. 20. The Setters forth of new Doctrins in that Mosaical Dispensation could not escape their publick Trials in the Great Parliament of Israel they call'd The Sanedrim and were condemn'd as false Teachers either to be strangl'd or ston'd to death Yea though they had shewn Signs and Wonders and though their Signs came to pass too yet could it not exempt them from suffering Death in case they tended to seduce the silly Admirers of their Wonders to worship Idols or any other way to enervate the Law of Moses which none could be allow'd to doe and yet be thought a True Prophet unless he could doe as real Miracles as Moses and give as cogent Demonstrations as Moses had given of his having been inspired and sent by God Therefore None but the Messias who out-did Moses and that as well in point of Miracle as in Holiness of Life and in illustrating or compleating the whole Moral Law could lawfully abolish the Ceremonial Yea even Those Divine Prophets or Men of
Enemies do persecute and oppress the mystical Members of the same Body whereof Christ is the Head who lay the Cross of Christ Iesus on Christian Shoulders robbing one of a Living another of a Liberty a third of a Life and this for no other Crime than being constantly Conscientious and very real Friends to All because the Flatterers of None though able to injure or to oblige them must needs be managed by That carnal and unclean Spirit which makes them so fruitfull and so abounding in the works of the Flesh such as Hatred Variance Wrath Strife Seditions Heresies and the like § 8. Now if All these Particulars be laid together in our minds I suppose we have a Touchstone to Try the Spirits of Pretenders whether or no they are of God and such a Touchstone as needs not it self another Touchstone to be Try'd by But because the best Touchstone is nothing worth to such as know not how to use it we shall doe well to take notice of one Rule more in the using of it For considering how many Vices do too much border and confine upon several Vertues and how many Lies are more plausible to flesh and bloud than many Truths and hardly any thing can be so false but may have Colours and Probabilities to set it off being neatly laid on by men ingeniously wicked and that a multitude of Ignaro's do often swallow the grossest Errours presented to them in the Disguise of the greatest Truths by not distinguishing Words as they ought from Things and blending one thing with another and taking them down all at once without any masticating or chewing I say for This reason we must not pass our last Iudgement upon Pretenders to the Spirit untill we have made our selves acquainted as well with their Habits as with their Acts as well with the main or general current of their Lives as with the meer conduct and carrying-on of their Designs with the Means they make use of as well as with the End they pretend to aim at with the Building which is erected as well as with the Scaffold by which 't is rais'd with All their Actions in a lump as well as with the most specious and fairest of them And when This is done throughly Then let the Hypocrites and Impostors be what they will let the Forms of Godliness and the Features of Religion be never so artificially and neatly drawn let the Colours be laid on with never so delicate a Pencill and let that Pencill also be managed with never so exquisite Address 't will be most easie to find the difference between the Picture and the Life Let Zeuxis his lively Grapes be never so apt to deceive the Birds yet the Deadness of his Boy will unfold the Cheat. § 9. The very Truth of it is We should be utterly unexcusable if we should fall into the Snare of The certain men among us crept in unawares of either sort because their Arts of deceiving are gross and obvious fit to infatuate Understandings of the lowest size onely and such as are willing to be deluded There were Counterfeits in the most primitive and purest Times of the Church who were brave Cheats indeed who besides their Form of Godliness besides their Praying and their Preaching could also set forth themselves by Signs and Wonders The Devil had taught them That subtil Trick of transforming themselves into Angels of light and so of deceiving if it were possible the very Elect. Such were Barchochebas Apollonius and Simon Magus Whereof the First had got a faculty even of vomiting flames of Fire the Second could tell the men of Ephesus what in That very Hour was done at Rome the Third like a Cherub could fly abroad into the Air. So that They had some kind of Colour for their giving out themselves to be the Messengers of Heaven some Pretences for their Broaching a New Theology to the People because their Counterfeited Miracles however derived from below might seem at least to short Reasons to have been given them from Above And to be couzen'd by such as These were a more tolerable Infirmity a Credulity more to be pitied and very much more rather than less to be pardon'd also The Magicians also in Aegypt were such admirable Deceivers that They were able as well as Aaron to turn their Rods into Serpents and their Slime into Frogs and their Waters into Bloud So as if Moses and Aaron through God's Assistance had not publickly convicted them of downright Sorcery and Inchantment wherein the Magicians grew eminent through the Assistance of the Devil If Aaron's Rod at last had not swallow'd up Their Rods and turn'd the Dust into Lice through all the Land w ch the Magicians could not doe but confessed to their own shame that The finger of God was in it Lastly if Moses had not smitten the very Sorcerers themselves as well as the rest of the Aegyptians with Boyls and Blains insomuch that the Magicians could not stand before Moses They had had a shrewd Advantage in the deceiving of the People and the People so deceiv'd had been excusable à Tanto Whereas our modern Enthusiasts or Pretenders to Revelation and to a Testimony within them from God the Holy Ghost are not so much as good Iugglers They are woefull Impostors and silly Cheats such as Satan indeed has furnished with very much Industry but with very small Wit whereby He does not more strongly Tempt them than he discovers them to be His. They being so far from being indow'd with extraordinary Gifts whereby to prove to us an extraordinary Commission so far from setting out themselves by Signs and Wonders like those Primitive Deceivers of whom our Saviour gave all his Disciples Warning in the 24 th of S. Matthew or like Those of whom Moses forewarn'd His People in the 13 th of Deuteronomy that they come short of most men of the Church of England even in Those very things wherein they would be thought eminent The onely Gifts of the Spirit which they pretend to are but Praying and Preaching in their Performances of which they signalize themselves by Nothing or at least by nothing more than Noise and Nonsense The Gift of Tongues or the Gift of Healing or the Gift of being subject to Higher Powers for Conscience sake or for the Lord's or any other such remarkable Apostolical Gift of the Holy Ghost I never heard that our Adversaries on either side did ever yet so much as pretend unto They seem to be as unapt to obey their Governors for Conscience sake which is one special Gift of the Holy Ghost as to speak with new Tongues or to raise the Dead § 10. Now if those Exquisite Pretenders in the Infancy of the Gospel Barchochebas a Iew and Apollonius Tyanaeus an arrant Heathen Simon Magus Menander Basilides and the like who by Profession at least were Christians were not Then to be believ'd notwithstanding their Inchantment and Magick-miracles If a false
for ought I can collect from the words of Christ Matth. 23.14 and by the words of S. Peter 2 Pet. 2.9 10. If they who hate our Congregations and way of Worship because they judge the Holy Ghost to have forsaken our Meetings and to dwell onely in theirs or because we do not easily shut the Door against Sinners till by Authority authoriz'd though they are under the Reputation either of Drunkenness or Whoredom or any other the like Scandalous and Deadly Sin but not under the Sentence of legal Excommunication till when we cannot lawfully shut them out from our Communion I say if the Censurers of our Patience and Longanimity towards such would but turn their Eyes inwards or duely reflect upon themselves and compare those Sins which the Devil never commits with those several other Sins which are proper to him If they would not onely observe but also remember and consider and religiously lay to heart the terrible Emphasis and force S. Peter puts on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying of Them who despise Government that they are chiefly or most especially reserved by the Lord unto the day of Iudgement to be punished and the most formidable Importance of That Greater Damnation which our Saviour has denounced against those Hypocrites who for a Pretence do make long Prayers I say again if our dissenting separating Brethren in love and pity to whose Souls we pray preach for their Conformity would have the Patience and the Humility to chew enough on these things They would think with more Charity of our Communion and with less Arrogance of their own They would not separate from us Then unless for contrary Inducements than now do move them They would separate from us Then in an humble opinion of their own Vileness saying from the heart with the meek Centurion Lord we are not worthy that Thou shouldst enter under our Roof and are by consequence unworthy to have admittance under Thine They would not separate from us Then unless in the Spirit of S. Peter afraid to approach unto Christ himself with a Depart from me O Lord for I am a Sinfull man They would not separate from us Then like those Idolaters in Isaiah with a Stand farther off come not near to us for we are holier than you But rather like the Lepers under the Law of Leprosie would cover their faces with Confusion and stand aloof from God's House accusing themselves of their Vncleanness or like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Primitive Times of Discipline falling down flat upon their faces not in the Church but the Churchyard at an humble Distance would beg the Charity of Their Prayers whom they saw entring into God's House at the Times of Prayer Were they such Separatists as These and from such a Principle as This from the excesses onely of Meekness and not of Pride we should receive them with the Embraces of Arms and Hearts we should readily afford them even the Right hand of Fellowship we should conclude the Holy Ghost had so descended upon their Souls as once he did upon the Heads of the 12 Apostles or rather upon the Hearts of thâ—se 3000 who at S. Peter's one Sermon were added to them Though not in the Edifying Gifts which were bestowed upon the former yet in the Sanctifying Graces which were infused into the latter § 12. But having spoken enough already of Trying the Spirits in other men I think it fit to say something of Trying them also in our selves For considering the words of the Prophet Ieremy The Heart of man is deceitfull above all things and that 't is given to very few few I mean in comparison to know what Spirits they are of I guess it concerns us all in general and every one of us in particular to resume the whole Text and bring it home unto our selves to search and try our own Hearts and to examin our own Spirits whether or no they are of God 'T was the Precept of Pythagoras to every man of his Sect that he should bring himself to the Test or call himself to an Accompt every Evening of his whole Life with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he had done in That Day which he ought to have omitted and what good thing he had omitted which 't was his Duty to have done Nor was he to suffer himself to sleep till he had made up this Reckoning three several Times So 't was the Precept of S. Paul in his ad Epistle to the Corinthians Examin your selves whether ye be in the Faith meaning That Faith which does work by Love all manner of Obedience to the Law of Christ's Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove or try your own selves whether ye have not yet received the True Faith of Christ or whether having once received ye still retain it Know ye not your own selves how that Iesus Christ is in you except ye be Reprobates So S. Paul reason'd with his Corinthians and so must we with or within our selves Know we not that Christ is in us by the Presence of his Spirit and by the Power of his Word and by the evident effects of His Operation Such as our Sorrow for our sins past our hatred of our selves in Remembrance of them and our stedfast Resolutions of better life Know we not that Christ is in us by such Evidences as These If we do Then let us treat him in such a manner as may become so Divine a Guest But if we do not we have some reason to fear lest we have sinn'd-away our Saviour as arrant Reprobates and Castaways as men unworthy to be call'd Christians as men who either are not at all Regenerate or else are fallen from That State of Regeneration which we were in or to express it with S. Paul as men who have received the Grace of God in vain And as it concerns us on all occasions to try the Spirit which is in us whether 't is a good or an evil Spirit so most especially does it concern us at such a Time as This is when we Tread in God's Courts to offer up the Gospel-sacrifice of Supplication and Thanksgiving to hear His Word to partake of his Sacraments Duties equally belonging to the first Sunday of the month For the Bread of God's Children must not be cast unto the Dogs and the Food which is Spiritual belongs to Them onely who can spiritually discern it and who live not after the Flesh but after the Spirit I do not mean after every Spirit for there are many more than good as I shew'd before but after The Spirit that is of God The Spirit of Holiness and Truth The Spirit of Vnity and Love The Spirit of Meekness and of Order The Spirit of Singleness and Sincerity The Spirit of Wisdom and Vnderstanding The Spirit of Counsel and Ghostly Strength The Spirit of Knowledge and true Godliness and lastly The Spirit of God's Holy Fear as the divine Prophet Isaiah expresseth him resting upon Christ of whom the good King Hezekiah was but a Type in That place Unto all which if I should add The Spirit of Promise with S. Paul and The Spirit of Prophecy with S. Iohn The Spirit of Grace with holy Zachary and The Spirit of Glory with S. Peter I should but say The same Spirit in the vindicating of whom from the many False Spirits which in this last Age especially have been debauching the Christian World I have imploy'd the little Time which is allow'd for this Part of our Morning Service To Him therefore with The Father in their Unity with The Son Sing we Hosannahs and Hallelujahs Blessing Glory Honour and Power To Him that liveth for evermore Vide Haeresin Ienxuanam apud Massaeium l. 16. * Vid. Arrian Epict. l. 3. c. 29. l. 4. c. 5. Plotin Enn. 3. l. 2. Joh. 4.24 * p. 214. * 1 King 13.1 * Deut. 13.1 3. * 2 Pet. 1.21 ch 2. ver 1. Ezek. 13.2 3 4 6 8 c. * 1 Joh. 4.13 * 1 Joh. 3.9 * Ibid. * Rev. 2.17 * Rom. 8.11 1 Joh. 4.6 * Rom. 8.16 1 Joh. 5.10 ver 9. Leviath p. 36. 169. Ibid. p. 232. Leviath p. 250. Deut. 13.1 2. 1 King 13.4 6. 1 King 18.38 40. 2 King 5.15 Num. 16. * Mar. 16.16 Act. 5.31 Ibid. Joh. 14.17 1 Pet. 2.13 Rom. 13.1 Heb. 13.17 1 Joh. 4.6 Act. 8.9 11. Gal. 3.1 Rom. 1.4 18. * Vid. Les Provinciales 5.6 Caramuel de Theologiâ Fundamentali p. 71 72. Escobar Theol. Moral Tom. 1. l. 2. c. 2. p. 34 39.4â—.160 c. a Mar. 5.8 b Eph. 4.3 4. Mar. 5.9 Rev. 12.9 1 Cor. 4.12 1 Cor. 14.23 Rev. 9.11 Eph. 2 2. Joh. 8.44 2 Cor. 11.14 Isa. 11.2 * Matth. 15.6 Mar. 7.13 Rom. 11.8 Isa. 29.10 Gal. 5.22 23. Gal. 5.19 20 21. * Troppo confina la Virtu col Vitio 2 Thess. 2.9 2 Cor. 11.14 Matth. â—4 24 Exod. 7. c. 8. Vin. Lit. c. 15. 2 Thess. 2.3 9. Matth. 24.24 Matth. 7.22 Matth. 23.14 Matth. 4.4 6. Quomodo ob Religionem Magni quibus Magnitudo de irreligiositate provenit Tertull Apolog. cap. 25. p. 56. * apud Prudentium ad Valentin Si Romanae Religiones regna praestant nunquam retro Iudaea regnásset Despectrix communium istarum Divinitatum Tertull Apol. c. 26. p. 57. Hieron ad Marcellam Philostrat l. 3. * Maffaea Hist. Ind. l. 12. p. 319. l. 14. p. 398. 1 Cor. 7.31 Ideo me exultare noveriâ—u quia ad huc Sanctus per totum Seculum adorator 2 Pet. 2. 9 10. Matth. 23.14 Luk. 7.6 Isa. 65.2 5. Lev. 13.45 46. Act. 2. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 13.5 Isa. 11.2 Eph. 1.13 Rev. 19.10 Zech. 12.10 1 Pet. 4.14