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.
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.
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.
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.
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I shall therefore confine my self to this Chapter, whereof the Text is part; and that I may be brief in surveying the whole Chapter, and come quickly to the words, you may please to observe, 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.
I shall Therefore confine my self to this Chapter, whereof the Text is part; and that I may be brief in surveying the Whole Chapter, and come quickly to the words, you may please to observe, That the main plot of Elihu, or the thing that he chiefly aims At Here in this Chapter, it is to justify God in all his proceedings with men.
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And here about the Text he gives instance in several changes that God makes upon mighty men, and upon Nations; He shall break in pieces mighty men without number,
And Here about the Text he gives instance in several changes that God makes upon mighty men, and upon nations; He shall break in Pieces mighty men without number,
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and set others in their stead, at the 24. v. And in the following verses he tells you why, especially at the 28. v. in that they cause the cry of the poor to come unto him,
and Set Others in their stead, At the 24. v. And in the following Verses he tells you why, especially At the 28. v. in that they cause the cry of the poor to come unto him,
First, The cry of Prayer: Shall not God avenge his own Elect, which cry day and night unto him? I tell you, says our Savior, 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.
First, The cry of Prayer: Shall not God avenge his own Elect, which cry day and night unto him? I tell you, Says our Saviour, he will avenge them speedily, when once they begin to cry unto him, Luk. 18.7, 8. That's one cry that God hears, The •ry of Prayer.
The voyce of thy brothers blood cryes unto me from the ground, says God to Cain: And this is such a loud cry (the Blood of one Righteous Abel, but especially the Blood of many Righteous Abels ) as cannot possibly be decryed any other way,
The voice of thy Brother's blood cries unto me from the ground, Says God to Cain: And this is such a loud cry (the Blood of one Righteous Abel, but especially the Blood of many Righteous Abel's) as cannot possibly be decried any other Way,
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but onely by that other Blood of sprinkling, which speaketh better things then that of Abel, Heb. 12.24. Thirdly, God he hears the cry of the Oppressed likewise:
but only by that other Blood of sprinkling, which speaks better things then that of Abel, Hebrew 12.24. Thirdly, God he hears the cry of the Oppressed likewise:
When the children of Israel began to sigh, and groan, and cry unto God, by reason of their Taskmasters, and those cruel Oppressions that were upon them,
When the children of Israel began to sighs, and groan, and cry unto God, by reason of their Taskmasters, and those cruel Oppressions that were upon them,
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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.
then God said, I have seen, I have seen the affliction of my people which is in Egypt, and I have herd their groaning, and am come down to deliver them, Act. 7.34.
But then farther, ELIHU tells us moreover in the 29. v. of trouble and quietness, sometimes upon a man, and sometimes upon a Nation, Quum ipse tranquillat, quis inquietabit? When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man onely;
But then farther, ELIHU tells us moreover in the 29. v. of trouble and quietness, sometime upon a man, and sometime upon a nation, Whom ipse tranquillat, quis inquietabit? When he gives quietness, who then can make trouble? and when he Hideth his face, who then can behold him? whither it be done against a nation, or against a man only;
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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,
God is more solicitous and careful to prevent the ensnaring 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 Ensnared people,
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when trouble or unquietness hath been upon a Person, or been upon a Nation, what then? Surely, then says he, it is meet to be said unto God, I have born chastisement, I will not offend any more:
when trouble or unquietness hath been upon a Person, or been upon a nation, what then? Surely, then Says he, it is meet to be said unto God, I have born chastisement, I will not offend any more:
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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.
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, 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.
And then Thirdly, Here is also the matter of the Speech, or the substance of that which is to be Delivered, and that contains two things: A Prayer for Instruction; and A Promise of Reformation.
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This is plain from the Scripture, which makes Instruction from God to be the end of chastising, as well as Reformation, NONLATINALPHABET, Nocumenta, documenta, Scholacrucis schola Lucis;
This is plain from the Scripture, which makes Instruction from God to be the end of chastising, as well as Reformation,, nocumenta, Documenta, Scholacrucis School Lucis;
it is he that commandeth to return from iniquity, and it is he that openeth the ear in oppression, to attend unto that which formerly was not heeded. And so again, Isa. 26.9. When thy judgements are in the earth, the inhabitants of the world will learn righteousness:
it is he that commands to return from iniquity, and it is he that Openeth the ear in oppression, to attend unto that which formerly was not heeded. And so again, Isaiah 26.9. When thy Judgments Are in the earth, the inhabitants of the world will Learn righteousness:
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But how? how shall they learn it, if God do not teach it? How shall the inhabitants of the world learn righteousness, if God do not teach them Righteousness?
But how? how shall they Learn it, if God do not teach it? How shall the inhabitants of the world Learn righteousness, if God do not teach them Righteousness?
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;
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;
First, The teaching of God it is an inward Spiritual kinde of teaching; it is that which teaches the soul and conscience of a man, yea, that pierces, to the dividing asunder of the soul and spirit,
First, The teaching of God it is an inward Spiritual kind of teaching; it is that which Teaches the soul and conscience of a man, yea, that pierces, to the dividing asunder of the soul and Spirit,
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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.
And this is one main difference between men teaching, and God's teaching; Man speaks to the outward ear, but it is God that must persuade the heart; The heart of Japheth to dwell in the tents of Shem.
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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, 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.
Now the knowledge that comes in by the teaching of God, it is not a Notional, a Carnal, an Earthly, an Humane kind of knowledge, but it is Experimental, and it is Spiritual, and it is every Way both truly Divine and Heavenly: The Wisdom that comes from above, Says the Apostle, it is not an earthly, it is not a sensual, it is not a devilish kind of knowledge, but pure, and peaceable, and gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy.
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Secondly, The teaching of God, it is a secret mysterious kinde of teaching, like a voyce behinde a man secretly whispered into his ear, and saying to him, This is the way, walk in it:
Secondly, The teaching of God, it is a secret mysterious kind of teaching, like a voice behind a man secretly whispered into his ear, 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, and the hidden Mannah, and A new Name in the white stone, which no man knows, but he that hath received it:
thence is the Effect of it called in Scripture, The hidden man of the heart, and the hidden Manna, and A new Name in the white stone, 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 Cor. 2.7, 8. And in another place, Great is the mystery of godliness:
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 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, and not unto others, says our Savior: and, The secret of the Lord is with them that fear him,
and, Unto you it is given to know the Mysteres of the Kingdom of Heaven, and not unto Others, Says our Saviour: and, The secret of the Lord is with them that Fear him,
and so is every one that is born of the Spirit, 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.
and so is every one that is born of the Spirit, John 3 8. As a man sees not how the grass springs up in the meadow, or how the corn comes up in the field, or how the bones do grow in the womb of her that is with child, or how the shadow creeps along upon the Dyal of Ahaz, even so in like manner grace comes in upon the soul, by this teaching of God, in such secret insensible paces, that a man knows not how to reveal, or discover the exact Way of it unto you, in every step or degree thereof.
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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.
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 wondered, and After an unspeakable manner.
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Thirdly, The teaching of GOD, it is a meek, 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;
Thirdly, The teaching of GOD, it is a meek, a smooth, a gentle kind of teaching, like that of Moses, the man of GOD, My Doctrine shall drop as the rain, Says he, and my speech distil as the due;
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;
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 rend the Mountains, and brake in Pieces the Rocks before the Lord;
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but the Lord was not in the 〈 ◊ 〉: and after the wind there came an earthquake; but the Lord was not in the •••••quake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire, a small still voyce; and then God spake, and said, What dost thou here Eli••• Thus is the coming of Christ, the great Prophet of his Church, punctually de•r••d to be, He shall not strive, nor cry, says the TEXT, neither shall any man hear his voyce in the streets;
but the Lord was not in the 〈 ◊ 〉: and After the wind there Come an earthquake; but the Lord was not in the •••••quake: and After the earthquake a fire; but the Lord was not in the fire: and After the fire, a small still voice; and then God spoke, and said, What dost thou Here Eli••• Thus is the coming of christ, the great Prophet of his Church, punctually de•r••d to be, He shall not strive, nor cry, Says the TEXT, neither shall any man hear his voice in the streets;
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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;
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 Soulmatters, his manner was to deal very gently, and very mildly with them;
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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,
as with the woman of Samaria At the Well, and diverse 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,
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and then ye shall finde rest unto your souls thereby, Matth 11.29. Fourthly, The teaching of GOD, it is a plain familiar kinde of teaching: Psal. 27.11. Teach me thy way, O Lord, says David there, and lead me in a plain path, because of mine enemies:
and then you shall find rest unto your Souls thereby, Matthew 11.29. Fourthly, The teaching of GOD, it is a plain familiar kind of teaching: Psalm 27.11. Teach me thy Way, Oh Lord, Says David there, and led 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;
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 led them forth with the workers of iniquity;
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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.
but peace shall be upon Israel, Psalm 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 fallen therein, Hosea 14.9.
and all flesh shall see it together, Isa. 40.4, 5. Yea, so plain and so clear shall the truths and ways of God be made, that even he that runs may read them;
and all Flesh shall see it together, Isaiah 40.4, 5. Yea, so plain and so clear shall the truths and ways of God be made, that even he that runs may read them;
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But here ye must understand, That the Scripture in these things speaks no contradiction to you, in telling you before, that the Teaching of GOD is mysterious, and here that it is plain; for the very same way of teaching,
But Here you must understand, That the Scripture in these things speaks no contradiction to you, in telling you before, that the Teaching of GOD is mysterious, and Here that it is plain; for the very same Way of teaching,
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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;
and yet plain enough to Another: Proverbs 8.9. Says Wisdom there, My words Are all plain to him that understands, and right to them that find knowledge: And so in other cases;
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when a man comes into an Artificers shop, or a Tradesman 's shop, it is many times a mystery unto him to conceive how things should be so and so framed, so curiously carved, &c. But now the Artificer himself,
when a man comes into an Artificers shop, or a Tradesman is shop, it is many times a mystery unto him to conceive how things should be so and so framed, so curiously carved, etc. But now the Artificer himself,
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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:
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:
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And although the Natural man be apt to complain, 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 complain 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 although the Natural man be apt to complain, as the blind woman did that Senecca speaks of, that she was not blind, but that the house wherein she dwelled was dark: I say, though Natural men Are apt to do so, to complain of darkness without, when as all the darkness is merely within: Yet the truth is, the teaching of God in it self is plain enough,
and the reason why the Natural man receives not the things of the spirit of God, it is not because of that abstruseness or darkness that is in the things themselves,
and the reason why the Natural man receives not the things of the Spirit of God, it is not Because of that abstruseness or darkness that is in the things themselves,
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but because they are foolishness unto him; neither can he know them, meerly upon this account, because they are to be spiritually discerned, 1 Cor. 2.14. which spiritual discerning he wants, or else the things themselves of the spirit of God would be plain enough unto him.
but Because they Are foolishness unto him; neither can he know them, merely upon this account, Because they Are to be spiritually discerned, 1 Cor. 2.14. which spiritual discerning he Wants, or Else the things themselves of the Spirit of God would be plain enough unto him.
and 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.
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.
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Fifthly and lastly, The teaching of God, it is a Powerful efficacious kinde of teaching, and such as no man is able finally to resist, where Conversion is intended;
Fifthly and lastly, The teaching of God, it is a Powerful efficacious kind of teaching, and such as no man is able finally to resist, where Conversion is intended;
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and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10, 4, 5. True it is, that so long as man hath to deal with man, in an Ordinance or the like, there may be a resisting, and a gainsaying, and a turning of the deaf ear, &c. But when once God comes to reveal his own arm in the Ministery of his Word,
and bringing into captivity every Thought to the Obedience of christ, 2 Cor. 10, 4, 5. True it is, that so long as man hath to deal with man, in an Ordinance or the like, there may be a resisting, and a gainsaying, and a turning of the deaf ear, etc. But when once God comes to reveal his own arm in the Ministry of his Word,
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and to make it the day of his Power, and to deal effectually with the heart, then he presently acts over all those old miracles upon the souls of people, that Christ was wont to work upon the bodies of people, making the blinde to see,
and to make it the day of his Power, and to deal effectually with the heart, then he presently acts over all those old Miracles upon the Souls of people, that christ was wont to work upon the bodies of people, making the blind to see,
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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 the leper to be clean, and the dead to arise out of their graves of since, 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,
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The First shall be drawn from our own ignorance, in and about the great work of Reformation; we our selves are mightily to seek in all affairs of this nature,
The First shall be drawn from our own ignorance, in and about the great work of Reformation; we our selves Are mightily to seek in all affairs of this nature,
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if God should wholly desert, and leave us unto our selves, we should rather deform then reform, cry up this, and pull down that which will either comply, or not comply with our own ends, and interests, and ayms, without any respect at all unto God, and unto his word and glory.
if God should wholly desert, and leave us unto our selves, we should rather deform then reform, cry up this, and pull down that which will either comply, or not comply with our own ends, and interests, and aims, without any respect At all unto God, and unto his word and glory.
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In this respect therefore, even because of our own ignorance and blindeness (which are either wholly, or in a great measure still upon us) whensoever we go about to reform, we should be sure to take GOD along with us,
In this respect Therefore, even Because of our own ignorance and blindness (which Are either wholly, or in a great measure still upon us) whensoever we go about to reform, we should be sure to take GOD along with us,
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and saying, Lord, I am a poor blinde ••eaure, The greatest part of what I know, is but the least part of that which I still remain exceeding ignorant of, and therefore go along with me in this great business, and That which I see not, teach thou me;
and saying, Lord, I am a poor blind ••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;
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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 according to thine own appointment in every thing.
Let me not call evil good, or good evil; let me not put darkness for Light, or Light for darkness; let me not go about to Set up that which ought to be pulled down, or to pull down that which ought to be Set up; to establish that which ought to be demolished, or to demolish that which ought to be established (as men in their blind zeal Are marvellous apt to do) but let me manage the business, so Far as it concerns me, according to thine own mind, and according to thine own appointment in every thing.
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Secondly, Another Argument to prove the necessity of Divine Instructions in point of Reformation, may be drawn from the danger of erring therein, through hypocrisie or dissimulation. There may be a great deal of hypocrisie and deceitfulness; There may be, did I say? Yea, there must and will be a world of hypocrisie, false-heartedness, and dissimulation in all those Reformations that are not bottomed upon Divine Instructions.
Secondly, another Argument to prove the necessity of Divine Instructions in point of Reformation, may be drawn from the danger of erring therein, through hypocrisy or dissimulation. There may be a great deal of hypocrisy and deceitfulness; There may be, did I say? Yea, there must and will be a world of hypocrisy, False-heartedness, and dissimulation in all those Reformations that Are not bottomed upon Divine Instructions.
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and to say that they will do this or that, when the hand of GOD lies heavy upon them (as who so graceless almost, that will not have some relentings upon his spirit at such a time,
and to say that they will do this or that, when the hand of GOD lies heavy upon them (as who so graceless almost, that will not have Some relentings upon his Spirit At such a time,
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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 promise to do any thing, in case that he may but have ease and freedom, and relaxation from the burden that is upon him?) Yea, but then let me tell you, That if men be not taught of GOD,
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and instructed by him with a strong hand, as the Prophet speaks, Isa. 8.11. The Lord, says he, spake thus to me, and instructed me with a strong hand, that I should not walk in the way of this people;
and instructed by him with a strong hand, as the Prophet speaks, Isaiah 8.11. The Lord, Says he, spoke thus to me, and instructed me with a strong hand, that I should not walk in the Way of this people;
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All the Vows, and Promises, and Covenants that men make about Reformation, They'll all prove but like those green withs that Sampson was bound with, which he presently brake asunder,
All the Vows, and Promises, and Covenants that men make about Reformation, They'll all prove but like those green withs that Sampson was bound with, which he presently brake asunder,
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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, 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 transaction of this great and most important business.
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, and humbly desire his Advice and counsel, that so we may not play fast and lose with him, that we may not deal falsely, deceitfully, hypocritically with him in the transaction of this great and most important business.
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But they are also marvellous prone and apt (when left unto themselves ) to go by evil Examples, and false Paterns, and not to reform, according to the Patern from the Mount, or according to the minde of God,
But they Are also marvellous prove and apt (when left unto themselves) to go by evil Examples, and false Patterns, and not to reform, according to the Pattern from the Mount, or according to the mind of God,
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As now in that great Alteration of go•vernment, which fell out in the days of Samuel, it is worth the noting, what the ground of that Alteration was, 1 Sam. 8. from the 4. v. &c. it is there said, That All the Elders of Israel, they solemnly gathered themselves together,
As now in that great Alteration of go•vernment, which fell out in the days of Samuel, it is worth the noting, what the ground of that Alteration was, 1 Sam. 8. from the 4. v. etc. it is there said, That All the Elders of Israel, they solemnly gathered themselves together,
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;
When Samuel herd them say so, he was mightily troubled and displeased At it, and not knowing well what Answer to give, he Goes and carries the business unto God by Prayer;
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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.
But now that which did thus dangerously mislead them, and that carried them quite out of their Way, it was a corrupt Exampl 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 the see rejected by them.
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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;
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;
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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;
Men of themselves Are not only marvellous ignorant and hypo•r•tical, and very apt to be seduced and mis•ed by corrupt and bad Examples, without •••truction from God;
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but they are also very prone and ready to be seduced and misled by corrupt Principles, 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.
but they Are also very prove and ready to be seduced and misled by corrupt Principles, either hatched or Harboured in their own breasts, and in their own bosoms, and mightily fomented there by the malice and subtlety of Satan, that old Impostor.
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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,
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,
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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,
but merely out of Carnal and worldly respects, you shall have them to stand listening and Harkening, to know and understand, out of what corner that will issue, which may best comply with their own Ends, and Purposes and Projects; and look what Way soever it be, that hath either most Profit in it,
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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; 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 meerly driven him into,
or most ease in it, or most Preferment in it, There you shall have the Covetous, and there you shall have the Voluptuous, and there you shall have the Ambitious, and there you shall have the Drunkard in one corner, and there you 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 from of godliness; and this Way of his now, you shall have him to cry it up, as the only 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 merely driven him into,
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;
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;
Fifthly and lastly, 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, when once we are engaged upon it:
Fifthly and lastly, 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, 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;
Men Are not only marvellous ignorant, and hypocritical, and apt to be misled by corrupt Examples, and to be seduced by naughty Principles, without instruction from God;
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but when once they are deeply engaged (with all their own interests) upon a way that's never so bad, its an exceeding hard matter to get them out of that way:
but when once they Are deeply engaged (with all their own interests) upon a Way that's never so bad, its an exceeding hard matter to get them out of that Way:
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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? 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 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 mortar? what contending to keep up that Way, which hath the Honour of men engaged upon it? though perhaps the Honour and glory of God be quite and clean Expulsed, and never so much as mentioned or Thought upon in the business.
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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 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, beside that, or against that which may chiefly advance God's glory, together with the present and everlasting welfare of our own immortal Souls.
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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; 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, 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.
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; God hath smitten us hip and thigh, as Sampson said, he hath laid Heaps upon heaps in diverse places, by the Sword, and by the Pestilence; He hath drawn a cloud as it were over all our Pleasant things; He hath smitten every part of this Body Politic of ours, from top to toe, from head to heel; The Whole head is sick, 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.
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I do verily believe, That in the days of our Forefathers, 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;
I do verily believe, That in the days of our Forefathers, or since England was a nation, the Nobilt, the Gentry, the Magistracy, the Ministry, the Whole Commonalty of this Kingdom, never saw such Another Day, such Another black gloomy Day, as this that hath lately been upon us;
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And yet I do not mention these things neither, to cast any the least aspersion upon the Proceedings of the Almighty; Let my right hand forget her cunning,
And yet I do not mention these things neither, to cast any the least aspersion upon the Proceedings of the Almighty; Let my right hand forget her cunning,
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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.
for our God is Just, and our God is Righteous, and Holy and good, in all that he hath hitherto brought upon us, and he hath punished Far less then our iniquities have deserved.
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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, all sorts and degrees of Persons having tasted of the Cup;
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, Psalm 120.10. Only this I say, That whither you look upon the universality of the Visitation, 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,
or whither you 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:
but good and bad, mean and mighty, noble and ignoble, high and low, rich and poor, young and old, have all felt the smart of this heavy Blow more or less, even all the Land over:
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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.
So that I say, which Way soever we look, under what notion or apprehension soever we Consider our selves, we cannot choose but say and acknowledge, That we Are a People who have born chastisement.
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And not onely so, but moreover and besides this, besides our bearing chastisement on this maner, we have likewise Promised Reformation; we have said, That we will not offend any more;
And not only so, but moreover and beside this, beside our bearing chastisement on this manner, we have likewise Promised Reformation; we have said, That we will not offend any more;
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and apply this part of the Text unto our selves, 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:
and apply this part of the Text unto our selves, with a kind of Epanorthosis or correction, saying unto God (as it is meet we should) Lord, we Are a People that have born chastisement, and we have said with our lips, diverse of us, That we will not offend any more:
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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 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.
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 merely 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.
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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.
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.
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And doubtless one main cause of all our present Fears, and of all our present Disturbances is this, That abundance of People have been more forward to promise Reformation to God,
And doubtless one main cause of all our present Fears, and of all our present Disturbances is this, That abundance of People have been more forward to promise Reformation to God,
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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.
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.
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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 efficacious Powerful kinde of Teaching, that hath been this day spoken of:
And if he shall please to honour this nation so Far, as to bring in, and Set up that Teaching of his among us, that Spiritual, that Secret, that Meek, that Plain, that efficacious Powerful kind of Teaching, that hath been this day spoken of:
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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,
if so, then you may comfortably expect to see the work of Reformation prosper; otherwise, ignorance, hypocrisy, corrupt Examples, carnal Principles, private Engagements, like the wind will carry you away,
and without this teaching of God, ye will be no more able to discern the way of GOD in point of Reformation, then a blinde man is able to judge of colours.
and without this teaching of God, you will be no more able to discern the Way of GOD in point of Reformation, then a blind man is able to judge of colours.
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It is a notable passage, 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;
It is a notable passage, to this purpose, even that of the Apostles, Rom. 12.2. Says he there, Be not conformed unto this world, but be you transformed, by the renewing of your mind, that you may prove what is that good, that acceptable, and perfect will of God;
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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 acceptable will of God, whereunto they ought in all things to conform themselves.
intimating thereby thus much unto us, That until men Are wholly taken off from the vain Customs and Traditions of the world, in matters of Religion, and until they Are withal effectually transformed, by the renewing of their minds, they Are no Way able to make proof of that good, and perfect, and acceptable will of God, whereunto they ought in all things to conform themselves.
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And therefore in the next place, my Exhortation to you is this, As ever ye do expect, believe, or hope to see the work of Reformation prosper, so minde this Teaching of God, minde these Divine Instructions; and not onely so,
And Therefore in the next place, my Exhortation to you is this, As ever you do expect, believe, or hope to see the work of Reformation prosper, so mind this Teaching of God, mind these Divine Instructions; and not only so,
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First of all, Let this be considered, That the Teaching of men can do you no good, 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,
First of all, Let this be considered, That the Teaching of men can do you no good, give you no relief, afford you no true contentment, yield you no inward Spiritual nourishment or refreshment At all, without the Teaching of God. There is an extreme emptiness, and a mere vanity upon all ma•er of outward Ordinances and Administrations whatsoever,
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and the parts of men, and the teachings 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 the parts of men, and the teachings of men thereby, have been extremely cried 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.
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namely, That All his people shall be taught of him, Joh. 6.45. It is written in the Prophets (says our Savior there) and they shall be All taught of God:
namely, That All his people shall be taught of him, John 6.45. It is written in the prophets (Says our Saviour there) and they shall be All taught of God:
you may see the places in the Margin of your greater Bibles, whereunto 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;
you may see the places in the Margin of your greater Bibles, whereunto our Saviour alludes in that speech of his, especially that Isaiah 54.13. where among other promises to the Church, this is one, And, Says he, All thy children shall be taught of 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.
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.
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But here ye will demand, and say, perhaps, How does God issue forth this Teaching of his? How does he draw forth and manifest these Divine Instructions unto Believers?
But Here you will demand, and say, perhaps, How does God issue forth this Teaching of his? How does he draw forth and manifest these Divine Instructions unto Believers?
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First, By his Word; that's a principal means or instrument whereby be teaches and instructs his people; To the law, and to the testimony, says the Prophet, if they speak not according to this word, it is because there is no light in them:
First, By his Word; that's a principal means or Instrument whereby be Teaches and instructs his people; To the law, and to the testimony, Says the Prophet, if they speak not according to this word, it is Because there is no Light in them:
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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.
It is not the word it self, in the ordinary dispensations of it, but christ by the word, that illuminates dark understandings, and Opens blind eyes, and turns people from darkness unto Light, and from the power of Satan unto GOD.
Men may injoy the outward sound of the Gospel, and yet never feel the inward power of it upon their hearts: Lord, says the Prophet, who hath believed our report,
Men may enjoy the outward found of the Gospel, and yet never feel the inward power of it upon their hearts: Lord, Says the Prophet, who hath believed our report,
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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 converting or turning in to God thereby.
and to whom is the arm of the LORD revealed? that is, though there be a report made, a found of words in the ears of many, yet unless the arm of the LORD be revealed in the Ministry of his Word, there will be no believing, nor no repenting, nor no converting or turning in to God thereby.
But Secondly, The special Instrument that God makes use of, for the teaching and instructing of his people, is his Spirit; without which the very Word it self is but as a sealed Book, or a dead letter unto them;
But Secondly, The special Instrument that God makes use of, for the teaching and instructing of his people, is his Spirit; without which the very Word it self is but as a sealed Book, or a dead Letter unto them;
and by the means whereof, he is pleased to reveal and manifest, not onely mean and ordinary things, but the secrets of the Gospel, the mysteries of the Kingdom of Heaven;
and by the means whereof, he is pleased to reveal and manifest, not only mean and ordinary things, but the secrets of the Gospel, the Mysteres of the Kingdom of Heaven;
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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;
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;
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even so the things of God knows no man, but the spirit of God: Though ye should have Ten thousand instructers besides, as the Apostle speaks in another case,
even so the things of God knows no man, but the Spirit of God: Though you should have Ten thousand instructers beside, as the Apostle speaks in Another case,
And therefore though the Ephesians had as excellent Preaching as any that the world afforded, 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 Therefore though the Ephesians had as excellent Preaching as any that the world afforded, in Paul's own Ministry, yet you may see how earnestly he prays for them, Ephesians 1. That the GOD of our Lord Iesus christ,
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and what the riches of the glory of his inheritance in the Saints, and what the exceeding greatness of his power towards them that belieeve, &c. And that it may appear to you, how necessary the presence and assistance of the Spirit is, to bring in these Divine Instructions, be pleased to observe thus much, That the most plain Fundamental Truths that are, cannot be rightly understood, without the help and assistance of GOD's Holy Spirit.
and what the riches of the glory of his inheritance in the Saints, and what the exceeding greatness of his power towards them that belieeve, etc. And that it may appear to you, how necessary the presence and 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.
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To give instance but in one main Fundamental Truth, and that which is indeed the very basis or foundation of all Christian Religion, The Divinity of Iesus Christ;
To give instance but in one main Fundamental Truth, and that which is indeed the very basis or Foundation of all Christian Religion, The Divinity of Iesus christ;
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who is there almost that looks not upon it, as a most dangerous, yea damnable, Heresie, 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?
who is there almost that looks not upon it, as a most dangerous, yea damnable, Heresy, 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?
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And that this may appear to be no needless Caution, pray give me leave to tell you, That no man living is able to assert the Divinity of Iesus Christ in heart and life, but by the special ayd and assistance of Gods Holy Spirit:
And that this may appear to be not needless 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, but by the special aid and assistance of God's Holy Spirit:
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Natural light will never reveal thus much unto a man, it must be the Spirit of GOD that must teach him this lesson, or else he will never be able to hold forth the power of this Truth, That Iesus Christ is every way the eternal Son of GOD.
Natural Light will never reveal thus much unto a man, it must be the Spirit of GOD that must teach him this Lesson, or Else he will never be able to hold forth the power of this Truth, That Iesus christ is every Way the Eternal Son of GOD.
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For the clearing of this to you, I shall onely intreat you to cast your eyes upon two places of Scripture, that may, I suppose, abundantly satisfie you concerning this particular.
For the clearing of this to you, I shall only entreat you to cast your eyes upon two places of Scripture, that may, I suppose, abundantly satisfy you Concerning this particular.
The first place is that Matth. 16. from the 13. 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:
The First place is that Matthew 16. from the 13. verse, etc. It is there said, That when Iesus Come into the coasts of Caesarea Philippi, he asked his Disciples this question, Whom do men say that I the Son of man am? And they said, some say that thou art John the Baptist, Some Elias, and Others Jeremias, or one of the prophets:
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But, says he, whom do you say that I am? you that are my disciples and followers? Simon Peter answered and said, Thou art Christ the son of the living GOD:
But, Says he, whom do you say that I am? you that Are my Disciples and followers? Simon Peter answered and said, Thou art christ the son of the living GOD:
But then I pray observe withal, our Saviors 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;
But then I pray observe withal, our Saviors reply to that answer of Peter's, At the 17. v. of that Chapter, jesus answered and said unto him, Blessed art thou Simon Barjona;
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But why does our blessed Lord say so? 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,
But why does our blessed Lord say so? 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,
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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.
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.
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nor never beam in light, clearly and distinctly, into your souls about it, and thereby convince you of it, ye are not yet in any measure sufficiently perswaded of this truth,
nor never beam in Light, clearly and distinctly, into your Souls about it, and thereby convince you of it, you Are not yet in any measure sufficiently persuaded of this truth,
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neither do ye rightly understand the meaning of it: Flesh and blood, says Christ, hath not revealed it unto thee, but my Father, &c. Adde to this another like place, 1 Cor. 12.3.
neither do you rightly understand the meaning of it: Flesh and blood, Says christ, hath not revealed it unto thee, but my Father, etc. Add to this Another like place, 1 Cor. 12.3.
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says the Apostle there, 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:
Says the Apostle there, 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:
But yet though men may make an outward profession of these things with their lips, yet their hearts, and consciences, and spirits, and lives, can never stoop to the obedience of Christ in all things, without the mighty over-ruling power and direction of the holy Ghost.
But yet though men may make an outward profession of these things with their lips, yet their hearts, and Consciences, and spirits, and lives, can never stoop to the Obedience of christ in all things, without the mighty overruling power and direction of the holy Ghost.
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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, how to try all things, and thereupon to retain a savor of that which is truly good.
but so as you ought to know them, and so, as that you may be the better for the knowledge of them, then do not merely rest upon men's teaching, but be sure of this, That the Spirit of God teach you how to compare spiritual things with spiritual, how to try all things, and thereupon to retain a savour of that which is truly good.
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Not that I would by this lead you besides the Scriptures neither, or any other Ordinance, I have no such thought, nor no such intention: But still I say, Attend the motions, and the breathings, and the teachings of the Spirit in the use of Ordinances, and from the holy Scriptures, without which they'll all prove but dead letters, and dry things unto you,
Not that I would by this led you beside the Scriptures neither, or any other Ordinance, I have no such Thought, nor no such intention: But still I say, Attend the motions, and the breathings, and the teachings of the Spirit in the use of Ordinances, and from the holy Scriptures, without which They'll all prove but dead letters, and dry things unto you,
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and ye will never understand the spiritual sense of any thing; but still be carnal in every thing, without the spirits ayd and assistance to you, and continual vouchsafement of its presence and co-operation with you.
and you will never understand the spiritual sense of any thing; but still be carnal in every thing, without the spirits aid and assistance to you, and continual vouchsafement of its presence and cooperation with you.
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The truth is, There is nothing spiritual, but that which comes from the spirit, as a fruit of its teaching, and of its divine, and heavenly informations:
The truth is, There is nothing spiritual, but that which comes from the Spirit, 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, is spirit: As the Philosophers say of those things that they call Homogeneous, that each small portion thereof retains the name of the whole;
That which is born of the Flesh, is Flesh, Says our Saviour, and That which is born of the Spirit, is Spirit: As the Philosophers say of those things that they call Homogeneous, 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.
Quaelibet pars water 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.
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True it is, that in all the truths of GOD, and in all the ways of GOD, there is something meerly external, that belongs not to the substance of the business,
True it is, that in all the truths of GOD, and in all the ways of GOD, there is something merely external, that belongs not to the substance of the business,
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and that men may teach you; 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;
and that men may teach you; 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;
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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:
they may engage you upon this outward Profession, or upon that outward From; 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:
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Nothing in the world can teach you thus much, but only that Anointing that John speaks of, which is the Spirit of truth and holiness, purposely appointed to lead us into all truth, and to make us completely holy.
Nothing in the world can teach you thus much, but only that Anointing that John speaks of, which is the Spirit of truth and holiness, purposely appointed to led us into all truth, and to make us completely holy.
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And therefore in a word, that so I may conclude, if ever ye would know any thing concerning the minde of God in point of Reformation, Take heed of dealing unkindely with the Spirit, which is of a very tender and delicate disposition:
And Therefore in a word, that so I may conclude, if ever you would know any thing Concerning the mind of God in point of Reformation, Take heed of dealing unkindly with the Spirit, which is of a very tender and delicate disposition:
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Take heed of Resisting the Spirit, of Grieving the Spirit, of Vexing the Spirit, of Quenching the Spirit, of Despighting the Spirit, of the living God:
Take heed of Resisting the Spirit, of Grieving the Spirit, of Vexing the Spirit, of Quenching the Spirit, of Despiting the Spirit, of the living God:
It is certainly very observable by us, That albeit amongst men, 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 perpetually;
It is Certainly very observable by us, That albeit among men, and among your selves Here, you have I know not how many several Parties, and Spirits, and Mysteres, moving, and working, and stirring up and down perpetually;
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yet the Book of GOD, and especially the New Testament, that takes notice but of two Parties, and two Spirits, and two Mysteries; He that is not with me, is against me, says our Savior,
yet the Book of GOD, and especially the New Testament, that Takes notice but of two Parties, and two Spirits, and two Mysteres; He that is not with me, is against me, Says our Saviour,
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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.
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.
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And let me tell you further, That each of these Parties, and Spirits, and Mysteries, they do now work at this very day, both very secretly, and very strongly; very curiously on the one side,
And let me tell you further, That each of these Parties, and Spirits, and Mysteres, they do now work At this very day, both very secretly, and very strongly; very curiously on the one side,
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In which respect, it is very easie to be deceived in these times, and somewhat a difficult business not to be deceived: And therefore consider your ways, and ponder the pathes of your feet, and look to your selves, Remember the watchword, and him that gave it, [ Behold, I come as a thief;
In which respect, it is very easy to be deceived in these times, and somewhat a difficult business not to be deceived: And Therefore Consider your ways, and ponder the paths of your feet, and look to your selves, remember the watchword, and him that gave it, [ Behold, I come as a thief;
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If ye would have God to teach you better, and to reveal the truth to you, as it is in Iesus, by his Word and Spirit, then take heed of Pride, and take heed of Passion; for God resisteth the proud, and giveth grace to none but to the humble;
If you would have God to teach you better, and to reveal the truth to you, as it is in Iesus, by his Word and Spirit, then take heed of Pride, and take heed of Passion; for God Resisteth the proud, and gives grace to none but to the humble;
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Lye at his feet therefore meekly and humbly, and be often saying to him, That which I see not, teach thou me, that having done iniquity, I may do it again no more. FINIS.
Lie At his feet Therefore meekly and humbly, and be often saying to him, That which I see not, teach thou me, that having done iniquity, I may do it again no more. FINIS.
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Quia animalis homo non percipit ca quae sunt Spiritue, stultisia enim sunt ci: Spiritualis verò disudicat omnia: opu• est ergo Spiritus san•ti illuminatione, ad inveniendum & dijudicandum verum scripturae sensum: Ita Paulus optat •cclesiis Spiritum illuminationis, & Pater coelestis dabit Spiritum pe•entibus. Chemnit. Examen. Decret. Concil. Trident. de Interpret. sacr. Script. Ezangelium per humanam sapientiam capi non potest, sed requirit operationem Spiritue sancti per quam cordibus nostris insinuetur. Muscul. loc. 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.
Quia Animalis homo non percipit circa Quae sunt Spiritual, stultisia enim sunt ci: Spiritualis verò disudicat omnia: opu• est ergo Spiritus san•ti illumination, ad inveniendum & dijudicandum verum Scriptures sensum: Ita Paulus Optat •cclesiis Spiritum illuminationis, & Pater coelestis Dabit Spiritum pe•entibus. Chemnit. Examen. Decree. Council. Trident. de Interpret. Sacred. Script. Ezangelium per humanam sapientiam Capi non potest, sed Requires operationem Spiritual sancti per quam cordibus nostris insinuetur. Muscul. loc. come. Ambiguitas igitur vel obscuritas scripturarum, quam causantur Pontiffs, 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 Church ornat. Centuriat. Magdeburg, lib. 2. Centaur. 1. cap. 4. Paulus quaedam citavit ex Arato & Epimenides, sed Affirm Apostles non propterea ejusmodi testimoniis usos Fuisse, ut inde caput aliquod fidei confirmarent, nam ad eam remembering semper Adhibucrunt expressos locos petitos ex Scriptis Propheticis, cos { que } Afflatu Spiritus sancti expossuerunt. Sadeel. de verb. Dei Script. adverse. 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 Books 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.
Incredibilem tibi narro r•• sed veram, nes•• se esse caecam. subinde Paedagogum suum rogat ut migret, ait domum toncbrosam esse. Sen. Ep. 50. Pugnant inter se sapientia Dei. & sapientia hamana, seu prud•ntia carnis quae est inimi••
Incredibilem tibi narro r•• sed Veram, nes•• se esse Caecam. Subinde Pedagogue suum Rogat ut migret, ait domum toncbrosam esse. Sen. Epistle 50. Pugnant inter se sapientia Dei. & sapientia hamana, seu prud•ntia carnis Quae est inimi••
〈 … 〉 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.
〈 … 〉 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•. Zanchius the Sacred. ••ript inter •p mi••llan.
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 } insuperabiiater. Aug. de Grat. Chr. c. 14. de corrept. & Grat. c. 12. & Al•• Passim.
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 } insuperabiiater. Aug. de Grat. Christ c. 14. de corrept. & Grat. c. 12. & Al•• Passim.
Divina vol ••tas est uni• ••sal•ter e••cax, i•superabilu, & necessarta in causando, non impedibilis, nec frusirabilis ullo modo. Th. Bradwardm de causa Deilib. 1. cap. 10. Praeparatio hominis ad grav•am est a Deo sicut à move•te, à libero arbitrio ficut à moto, & tunc habet necessitatem ad i• ad quod ordinatur à Deo, n•• quidem coactionis, sed infallibilitatis, quia intentio Dei deficere non pote•t, unde si ex intentione Dei moventis est, quod homo cujus cor movet, gratiam consequatur, infallibiliter gratiam consequitur. Aquin. 1.2. Quest. 112. Art. 3. Efficacia auxilii Praeoperantis gratiae, quâ ratione praevenis ordine causalicatis ••operationem nostri arbitrii, non est solum efficacia moralis, sed etiam physica, quae ad moduncausae physicae liberum arbitrium praemovet efficaciter ad consentiendum, vel piè operandum, aut etiam ad perseverandum 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 piacens repugnat, & in contrarium tendit ex propensione carnis: si jam repugnantia haec aequalium prorsus virium sit, cum exerta gratia virtute, tum nec efficitur conversio, n•• ut officiatur expectari potest: Effectio enim semper est ab inaequali superante. Si vero gratiae virtus excedat, tum quamvis incompleta resistentia fiat à carne, vincitur tamen à gratia quia fortius Agit. Ames. cor. ad coll. Hag. Art. 4. de convers. Illud propriè dicitur irrefistibile, cui resistere nemo potest quamvis vellet, quod in actu volendi locum prorsus non habet: ex bujusmodi autem operatione Diviná existit necessit as effectus, sed non libertati voluntatis Humanae repugnans, sed cum ipsa libertate voluntatis optimè consentiens quod etiam suo loco demonstrabimus. Twiss. Praefat. ad Vindit. Grat. pag. 31.
Divine vol ••tas est uni• ••sal•ter e••cax, i•superabilu, & necessarta in causando, non impedibilis, nec frusirabilis ullo modo. Th. Bradwardm de causa Devil. 1. cap. 10. Preparation hominis ad grav•am est a God sicut à move•te, à libero arbitrio ficut à moto, & tunc habet necessitatem ad i• ad quod ordinatur à God, n•• quidem coactionis, sed infallibilitatis, quia Intentio Dei deficere non pote•t, unde si ex intention Dei moventis est, quod homo cujus cor Movet, gratiam consequatur, infallibiliter gratiam consequitur. Aquinas 1.2. Quest. 112. Art. 3. Efficacy Auxilii Praeoperantis Gratiae, quâ ratione praevenis Order causalicatis ••operationem Our Arbitrii, non est solum Efficacy Moral, sed etiam physica, Quae ad moduncausae Physicae liberum Arbitrium praemovet efficaciter ad consentiendum, vel piè operandum, Or etiam ad perseverandum us { que } in finem. Didac. Alvar lib. 9. de Aux. div. Grace Disp 83. num. 15. Gratia Dei Agit in Hominem ad conversionem His, homo fibimet in praesonti Statu piacens repugnat, & in Contrary tendit ex propension carnis: si jam repugnantia haec aequalium prorsus virium sit, cum exerta Gratia virtute, tum nec efficitur Conversion, n•• ut officiatur expectari potest: Effectio enim semper est ab inaequali superante. Si vero Gratiae virtus excedat, tum Quamvis incompleta resistentia fiat à Carnem, vincitur tamen à Gratia quia fortius Agit. Ames. cor. ad coll. Hag. Art. 4. de converse. Illud propriè dicitur irrefistibile, cui resistere nemo potest Quamvis vellet, quod in Acts volendi locum prorsus non habet: ex bujusmodi autem operation Diviná existit necessity as effectus, sed non Liberty voluntatis Humanae repugnans, sed cum ipsa Libertate voluntatis optimè consentiens quod etiam Sue loco demonstrabimus. Twiss. Praeface ad Vindit. Grat. page. 31.
Nulla re• no• majoribus ma••• implica•, quam quod ad rumorem componimur, optimara ti•ea, quae magn• assensu recepta sunt, quorun• exempla multa sunt: nec ad rationem, sed ad si militudanem ••vimus: Inde ist• tanta coaccr•atio Aliorum supra alios rucutium: & •u• unusquis { que } mavult credere quam 〈 … 〉 nunquam de vi•judicatur, s•mper creditur versat { que } nos & praecipitat traditus per manus error alicnis { que } perim•• exemplis, sanabimur fi sep•remur à cat•. Senec. ub• supra.
Nulla re• no• majoribus ma••• implica•, quam quod ad rumorem componimur, optimara ti•ea, Quae magn• assensu recepta sunt, quorun• exempla Multa sunt: nec ad rationem, sed ad si militudanem ••vimus: Inde ist• tanta coaccr•atio Aliorum supra Alioth rucutium: & •u• unusquis { que } Mavult Believe quam 〈 … 〉 Never de vi•judicatur, s•mper creditur versat { que } nos & praecipitat traditus per manus error alicnis { que } perim•• exemplis, sanabimur Fi sep•remur à cat•. Seneca ub• supra.
Simil•. Its good to be cautelous therefore (and not too hasty) in all affairs of this nature. Diu deliberandum quod scmel stat•endum. Sen. And in this respect great reason had th• 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 •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.
Simil•. Its good to be cautelous Therefore (and not too hasty) in all affairs of this nature. Diu deliberandum quod scmel stat•endum. Sen. And in this respect great reason had th• Honourable Houses of Parliament to declare, as they have done lately to the Whole Kingdom most nobly and worthily, in haec verba, When we Consider what Some Ministers of the Presbyterian judgement, in their Book subscribed Smectymnuus, dedicated to the Parliament 1641, say of the Liturgy then established by Law, that it was never established to be so punctually observed, so •igorously pressed, to the casting out of all that scruple it, or any thing in it; WE HAVE REASON WELL TO CONSIDER WHAT WE PUT THE STAMP OF PUBLIC AUTHORITY UPON: For if this Uniformity in the Directory, Church-Government, Confessi of Faith, and Catechise, should produce such a rigid Conformity unto them, it is not easy to foresee all the mischiefs and inconveniences that it would beget; although we may Easily guess they would not be small, by what we have felt in the like kind. Declare, of the lords and Commons assembled in Parliament, Concerning the Papers of the Scots Commissioners, page. 59.
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Iudg. 15.8, 16. Acervum f••• unum & alterum sensus est Sams. dicere se tantam hostium stragem fecisse ut magnos eorum cumulos congesserit. P. Mart. in loc.
Judges 15.8, 16. Acervum f••• Unum & alterum sensus est Sams. dicere se Tantam Enemies Stragem To have made ut Magnos Their cumulos congesserit. P. Mart. in loc.
Scrutatur NONLATINALPHABET id est, nihil in Deo tam profunde ac penitus abditum quo non penctret spiritus nemp• quoniam perillum docemur etiam abditissima. Bez. in loc. Quia de Deo est hic spiritus omnia novit Dei: Hic spiritus Dei docuit nos quos scit naturaliter non doctos, & docuit nos de mysterio Christi, qui non solum spiritus Dei est, sed & Christi. Am•ros. Com in loc.
Scrutatur id est, nihil in God tam profunde ac penitus abditum quo non penctret spiritus nemp• quoniam perillum docemur etiam abditissima. Bez in loc. Quia de God est hic spiritus omnia Novit Dei: Hic spiritus Dei Doctrine nos quos scit naturaliter non doctos, & Doctrine nos de Mysterio Christ, qui non solum spiritus Dei est, sed & Christ. Am•ros. Come in loc.
〈 … 〉 Quis 〈 … 〉 •mur mino•• Patimur 〈 ◊ 〉 meremur Quid qucrimur quod durè ag•• nobiscum Deus 〈 ◊ 〉 no• cum D•o durius agimus Exacer•amus quippe •cum impurita••bus nostris, & 〈 ◊ 〉 puniendos 〈 ◊ 〉 trabimus in••um. Salvian. de ••bern Dei, lib. 4. NONLATINALPHABET. 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. 〈 … 〉. NONLATINALPHABET. Clem. Alex.
〈 … 〉 Quis 〈 … 〉 •mur mino•• Patimur 〈 ◊ 〉 meremur Quid qucrimur quod durè ag•• nobiscum Deus 〈 ◊ 〉 no• cum D•o durius agimus Exacer•amus quip •cum impurita••bus nostris, & 〈 ◊ 〉 puniendos 〈 ◊ 〉 trabimus in••um. Salvian. the ••bern Dei, lib. 4.. Chrysostom. Homily 7. and 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 Judges, judicabo ego cum, sed adorabo. Bernard. 〈 … 〉.. Clem. Alexander
Nunc autem in Evangelio post crucem, resurrectionem, & ascensionem, dare se pactum, non in tabulis lapideis, sed in tabulis cordis carnalibus pollicetur ▪ cum { que } scriptum fuerit Domini testamcutum in mente credentium, ipsum esse eis in Deum, & illos esse in Populum: ut nequaquam Judaicos quaerant magistros, & traditiones, & mandata hominum, sed doceantur à spiritu sancto. Hieron. in loc.
Nunc autem in Evangelio post crucem, resurrectionem, & ascensionem, Dare se Pact, non in Tables lapideis, said in Tables Cordis carnalibus pollicetur ▪ cum { que } Scriptum fuerit Domini testamcutum in mente credentium, ipsum esse eis in God, & Illos esse in Populum: ut Nequaquam Judaicos Quaerant magistros, & Traditions, & Commandments hominum, sed doceantur à spiritu sancto. Hieron. in loc.
Quad earo & sanguis revelare non potuis Spiritus sancti gratia re•clatum est. Hieron. com. in Mar. Non sit ergo mirum, quod intelligere divina non valent qui Spiritum Dei non habent. Fulgent cones, Serm. •ustid. Ar. cap 18.
Quad earo & sanguis revelare non potuis Spiritus sancti Gratia re•clatum est. Hieron. come. in Mar. Non sit ergo Mirum, quod intelligere Divine non valent qui Spiritum Dei non habent. Fulgent cones, Sermon •ustid. Ar. cap 18.
Memo porest ut Dominum & Deum seriò agnoscere, nisi per Spiritum sanctum. Bez hic Dictum enim ipsum quo significatur Deminus Jesus, non adulatione hominum, sicut & idola dii vocantur, sed spiritus sancti veritate profusum est, Quicquid enim verum, à quocun { que } dicitur, à spiritu sancto dicitur. Ambr. com. 1. Ep. ad Cor. Lombard. lib. 1. sentent. dist. 46.
Memo Poorest ut Dominum & God seriò agnoscere, nisi per Spiritum sanctum. Bez hic Dictum enim ipsum quo Signify De minus jesus, non adulation hominum, sicut & idola Gods vocantur, sed spiritus sancti veritate profusum est, Quicquid enim verum, à quocun { que } dicitur, à spiritu sancto dicitur. Ambrose come. 1. Epistle and Cor. Lombard. lib. 1. sentent. Dist. 46.
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.
Quoad parts de praesenti, licet non quoad Gradus: By Paul's Rule, he is no Saint 〈 ◊ 〉 is not wholly Sanctified; he hath Sanctity in no part, that is not Sanctified in 〈 … 〉 part. Dr. Slater Somerset. on 1 Thess 5.23.
Several Parties, several Spirits, several Mysteries among men. But the Scripture, 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.
Several Parties, several Spirits, several Mysteres among men. But the Scripture, that Takes notice of 〈 ◊ 〉 more but Two Parties, two Spirits, 〈 ◊ 〉 myst••ies. Mathew 12 30. Rom, 8 9. 1 John 4.3. • Thess 2. •. • Tim. 3 16.
Rev. 16.15. Bono animo jubet esse Christu• promittco•sc venturum tanquam furcm ex improviso, a• ulturum Hostes, & vindicaturum ceclesiam prater omnem expectationem. Brightman in loc.
Rev. 16.15. Bono animo jubet esse Christu• promittco•sc Venturum tanquam furcm ex improviso, a• ulturum Hosts, & vindicaturum ceclesiam prater omnem expectationem. Brightman in loc.
