The Sum of Sacred Divinity, Book 2 · Chapter 9 (1 of 3)
CHAP. IX.
Of Wiſdome, Righteouſneſſe, Sanctification and Redemption.
THE holy Angell telling Ioſeph of a SonneSaluation wrought by the Spirit of Chriſt dwelling in vsus. to bee brought into the World, whoſe name ſhould be called IESVS, rendreth this reaſon of the Name: qMat. 1. 22.For he ſhall ſaue his people from their ſinnes. That Saluation, the Spirit of Chriſt dwelling in vsus, and being ours by Regeneration, effectually doth worke: for it waſheth vsus from our ſinnes, it iuſtifieth our perſons, and ſanctifieth our hearts, ſlaying ſinne in our mortall bodies, and quickening our ſoules to a liuing hope, through the Reſurrection of Ieſus Chriſt, and ſhall hereafter quicken both our bodies and our ſoules vntounto euerlaſting Glorie. Thus the Apoſtle writeth to the Corinths, n1. Cor. 6. 11.But yee are waſhed from (the ſinnes wherein they formerly wallowed) but yee are iuſtified, but yee are ſanctified in the Name of the Lord Ieſus, and by the Spirit of our God. And to the oRom 8. 11.Romanes, If the Spirit of him that rayſed Ieſus from the dead, dwell in you, hee that rayſed Chriſt from the dead, will alſo quicken your mortall bodies by his Spirit dwelling in you. As on the other ſide pIohn 6. 53.Chriſt ſaith, Vnleſſe ye eat the fleſh of the Sonne of man, and drinke his bloud, ye ſhall hauehave no life in you: for without an Vnion with Chriſt, there can bee no true partaking of his gifts vntounto Saluation, no more then a woman can be partaker of the riches and honour of ſome great man, except ſhee be ioyned with him in Marriage, ſo that they become one bodie and one fleſh; or then the members can draw life from the head, if they bee not knit vntounto it.
The worke of this ſauing Grace that is brought vntounto vsus by the comming of our LORD and Sauiour Ieſus Chriſt, hath beene pointed at in generall.
Firſt, To deſtroy the old ADAM, or the old man; that is, the ſinfull and wretched condition, which by nature eueryevery Mothers Child bringeth into the World, and is as old as ſince Adam fell, to bee vnderunder the power of Satan, ſlaues of ſinne, and children of deſtruction. Then the beſtowing of a new, a bleſſed, and a happie eſtate, oppoſite to the former. The rHeb. 2. 15.Apoſtle to the Hebrewes comprehendeth both, that through death hee might aboliſh him that hath the power of death, that is, the Deuill, and might ſet free his Children. So in the Epiſtle to the ſCol. 1. 13.Coloſſians, Who hath deliuered vsus from the power of darkneſſe, and tranſlated into the Kingdome of his Sonne. And our Sauiour, Acts 26. 17, 18. To whom now I ſend thee, to open their eyes, that they may turne from darkneſſe vntounto Light, and from the power of Satan, vntounto God, that through Faith in me, they may hauehave remiſſion of ſinnes, and an inheritance among hath two parts, Illumination and Iuſtification.the ſanctified ones.
Paul, 1. Cor. 1. 30. brancheth all the benefits wee hauehave by Chriſt, into foure: Wiſdome, Righteouſneſſe, Sanctification, and Redemption, or Holineſſe and Bleſſedneſſe. Such a traine of Noble Graces doth attend Regeneration: for as man by Creation was made holy and happy: ſo by this new Creation we obtayne a repayre of our firſt eſtate: not as ſome Relique or Remayne of that Image of God, according whereunto we were created in the beginning: but as a new worke of Gods Spirit forming the ſame in vsus, after a heauenly and diuine manner out of nothing, by the power of the Reſurrection of Ieſus Chriſt. And in eueryevery of theſe good things is implyed the remoouing of the contrarie. Wiſdome ſtandeth not with Ignorance and Blindneſſe: Righteouſneſſe putteth away the guilt of ſin: Sanctification, the power and dominion of ſinne: for where one of theſe is, the other cannot bee. Redemption ſpeaketh more cleerly of freeing vsus from wrath, and the curſe of the Law.
Wiſdome and Righteouſneſſe (from the which the other two doe flow) were, for their ſurpaſſing excellencie, figured in the High Prieſts Vrim and Thummim; as you hauehave it taught in the explication of the Ceremonies of the Law. But to handle theſe foure apart:
The firſt benefit which wee hauehave by Chriſt, is the takingIllumination, whereby diſpelling darkneſſe, away of the vaile of ignorance, the blindneſſe that naturally poſſeſſeth our ſoules; as in that place of the Acts it is firſt named. And Eſay 25. 7. He will ſwallow vp the vaile of the face, the vaile that is vponupon all people, and the couering that is vponupon all Nations. So 2. Cor. 3. 16. When their heart ſhall bee turned to the Lord, the vaile ſhall be taken away: for where the Spirit of the Lord is, there is doth enlighten our mindes with the knowledge of the will of God in Chriſt which the Apoſtle calleth Wiſdome.Freedome.
But this is not all. In ſtead of the Light of Nature (turned through ſinne into palpable and groſſe darkneſſe) we hauehave now another manner of light, an heauenly and Spirituall Wiſdome. A grace diſtinct, not onelyonly from Knowledge that went before, which was common to the Reprobate, whereas this is the peculiar of GODS Heritage: but euen from Faith, though the ſame include Knowledge in it: for Faith is the Inſtrument of Regeneration, Iohn 1. 12. and therefore before it in nature: but this Wiſdome commeth in nature after Regeneration; for ſo the Apoſtle ſaith, Yee are of God in Christ, who is made vntounto vsus Wiſdome, and Coloſſ. 3. 20. Renewed tforeign.vntounto Knowledge, (which is this Wiſdome.) Therefore in nature it commeth after.
I take it to bee that Light of the Minde, of which the Scripture ſpeaketh ſo oft, comprehending vnderunder it, by a Synechdoche, the whole worke of our Renewing, Epheſ. 5. 8. Ye were once darkneſſe, but now are light in the Lord, 2. Cor. 4. 6. God, which commanded that light ſhould ſhine out of darkneſſe, is hee who hath ſhined in your hearts to giuegive the light of the knowledge of the Glorie of God in the face of Ieſus Chriſt. In this regard we are ſaid to bee illuminated or enlightened, Heb. 10. 32. to bee tranſlated out of darkneſſe, into his wonderfull light, 1. Pet. 2. 9.
Wiſdome and Sanctification or Holineſſe (both inherent in vsus) ſeeme to differ thus: Holineſſe is the Renewing of vsus into the ſtate of Innocencie, which we had by Creation. But this Wiſdome is of a farre more excellent mould then the light of Knowledge that Adam had: for Adams minde was indeed enlightened to vnderſtand all morall duties, but ours to the knowledge of things that u1. Cor. 2.Eye hath not ſeene, Eare hath not heard, nor hauehave entred into the heart of man, x1. Pet. 1.Which the Angels themſelues deſire to ſtoope downe and looke into, namely, one Myſteries of the Goſpell reuealed from aboue: wherefore that was according vntounto nature: this is Diuine and ſupernaturall, wherein after the vaile of Ignorance taken away, that our eyes are once made able to behold the Light; Chriſt, the Image of God, doth ſhine vntounto vsus, 2. Cor. 3. 17. Such a Light as man by nature (when it was at the beſt) could neuer comprehend: And hereby wee come to hauehave all the ſecrets, and the whole will of God in Chriſt Ieſus, made knowne vntounto vsus by his Spirit. A maruailous benefit, ſenſibly to be ſeene euen in this life, that dull and ignorant men become able on a ſudden to conceiue the hidden Myſteries of Chriſtianitie. It is that the Apoſtle ſaith, 1. Cor. 2. 15. The ſpirituall man diſcerneth all things, in that we hauehave the minde of the Lord manifeſted vntounto vsus through Chriſt.
Howbeit the illumination of our mindes in this life, hath withall much darkneſſe: for growing wholy by the meanes of the Word, as the Apoſtle ſaith, Coloſſ. 3. 16. Let the Word of Chriſt dwell richly in you in all Wiſdome: and to TIMOTHIE, y2. Tim. 3. 15.Thou hast knowne the Scriptures, that are able to make thee wiſe: wee can know but weakly and imperfectly, becauſe the way and meanes whereby wee come to knowledge by the Miniſterie of man, is weake and imperfect: for in part wee know, ſaith the ſame Apoſtle, 1. Cor. 13. 9. and in part wee prophecie: that is, we learne but imperfectly, becauſe our Teachers teach and inſtruct vsus after a lame and imperfect manner. But then, ſaith he, (when that which is perfect commeth) I ſhall know as I ſhall bee taught to know. Hauing ſo excellent a Maſter, as Chriſt himſelfe for our Teacher, of whom we ſhall heare things, which it is not poſſible for any mortall man to vtter, and for the way of our Inſtruction, the beholding of him and the preſence of his face, from whoſe immediate Spirit all is to come, our knowledge alſo ſhall be perfect.
The ſecond benefit is Righteouſneſſe. The ApoſtleIuſtification, whereby forgiuing our ſins diſtinguiſheth two parts of it: Forgiueneſſe of ſinne… and Imputation of Righteouſneſſe, whereby wee are iuſtified in his preſēce, Ro. 14. 25, Who was deliuered vp for our offences, and rayſed for our Iuſtification, 2. Cor. 5. 19, 21. God was in Chriſt, reconciling the World vntounto himſelfe, not imputing vntounto them their offences. And by and by, For him that knew not ſinne, hee made to bee ſinne for vsus, that wee might become the Righteouſneſſe of God in him. DANIEL alſo zDan. 9. 24.in his ninth Chapter ſpeaketh of them both, Seuentie weekes are determined touching thy people, to ſeale vp ſinne, and to purge iniquitie, and to bring in euerlaſting Righteouſneſſe.
Forgiueneſſe of ſinnes I call it, when the guilt and fault of our offences are taken away, pardoned, and forgiuen vsus, as if we neuer had committed them; ſo as they come not once in account or reckoning before the Iudgement feat of God againſt vsus; which being a benefit of all benefits, the Scripture is wont to expreſſe by many formes of ſpeech, Forgiueneſſe of ſinnes, that is, the doing and taking of them away: a1. Iohn. 1. 9.if we confeſſe our ſinnes, he is faithfull and righteous to forgiue vsus the ſins. bRom. 4. 7.Bleſſed are thoſe whoſe ſinnes are forgiuen them.
Secondly, The free remitting of them: cColoſſ. 2. 13.You that were dead, hath he quickened, freely remitting vntounto you all tranſgreſſions.
Thirdly, The ſealing; by which is meant the hiding and the couering of them: dDan. 9. 24.Seuentie weekes are determined to ſeale vp ſinne.
Fourthly, Gods caſting of them behind his backe, and into the botome of the ſea, as that good King Hezekia ſpeaketh in his Prayer, eEſay 38. 1….Thou hast caſt behind thy backe all my ſins. And Mica the Prophet, fMica. 7. 19.Thou wilt caſt all their ſinnes into the bottome of the ſea. Of which ſort is that, Pſal. 103. 12. As farre as the East is from the West, hath he ſet farre from vsus all our tranſgreſſions.
Fiftly, A paſſing by of them, gMica. 7. 18.Who is a mightie God like vntounto thee, forgiuing iniquitie, and paſsing by the tranſgreſſion of the remnant of his inheritance?
Sixtly, The forgetting and blotting of them out: hEſay 43. 12.I, I for my ſelfe blot out thy tranſgreſsions, and remember not thy ſinnes. Beſide a number more, as that, iNum. 23. 25.Hee beholdeth not iniquitie in IACOB, nor ſeeth frowardneſſe in Iſrael; and ſuch like. Dauid in the 32. kPſal. 32. 1, 2.Pſalme, ſetteth it forth by three Metaphors.
Firſt, of a heauie burthen and loade, that doth preſſe and keepe vsus downe: Bleſſed is he that is eaſed of his ſinne.
Secondly, Of a menſtruous and filthie cloth, or ſluttiſh corner that men will be carefull to hide, and to couer: and whoſe ſinne is couered.
Thirdly, of a Debt or Obligation, cancelled or forgiuen: Bleſſed is the man, to whom IEHOVAH imputeth not iniquitie.
And thus the guilt of our ſinnes being pardoned and forgiuen, the puniſhment muſt alſo needs be aboliſhed and done away.
In all which, God cannot be ſaid vniuſt, that remittethby his taking them vponupon him: thus offences, becauſe hee hath laied them vponupon Chriſt, and ſet them vponupon his Score, l2. Cor. 5. 21.Who not knowing ſinne, became Sinne for vsus, waſhing vsus from the ſame by his bloud. Reu. 1. 5. which is one great vſe and benefit of his ſufferings. Wherefore PAVL ſaith, Coloſſ. 2. 14, 15. that He nayled vponupon the Croſſe, the handwriting of Ordinances, that was cloſely againſt vsus. Where hee compareth God the Father, to a Creditor; and vsus, vntounto Debtors, as by bill or writing vnderunder our hand, which bill or writing is both the morall Law, ſo farre forth as it is a couenant of Workes, and that by it Iuſtification and Saluation ſhould be ſought; and alſo the Law of Ceremonies, a priuie and a ſecret enemie, that carrying a ſhew of the diſcharge of our debt, did indeed hold vsus faſter bound and ſerued for nothing elſe but for an euidence againſt vsus; of our filthineſſe and vncleanneſſe, by the legal waſhings and purifications; of the death we doe deſerue, by the Sacrifices, &c.
This Debt, ſaith the Apoſtle, (which wee had neuer beene able to come out of) Chriſt, our Surety, paying by his death to the vttermoſt farthing, cancelleth the bond, which is, the Law; and nayleth it to the Croſſe, and ſo hath ſet vsus free.
Imputation ofhe doth account Oſiander taught, that to be iuſtified, is to be indued with the eſſentiall Righteouſneſſe of God himſelfe; And ſo maketh our righteouſneſſe to bee God himſelfe mouing vsus to doe well. Papiſts teach, that our firſt Iuſtification is not by that Iuſtice which was inherent in Chriſt, but which he infuſeth into man, ſpecially Hope and Charitie, and that there is a ſecond Iuſtification, whereby men of iuſt are made more iuſt, the cauſe whereof is Faith, ioyned with good works.righteouſneſſe, is the reckoning and accounting of all the holineſſe and righteouſneſſe that was in Chriſt, to be ours, as truely and verily in the preſence of God, and before his Iudgement ſeat, as if we our ſelues had wrought it. For as by the diſobedience of one man, many were made ſinners, ſo by the obedience of one man, many are made righteous, Rom. 5. 18. Hereupon he hath the name of mIerem. 23. 6. & 33. 16.IEHOVAH, our Righteouſneſſe. And nEſay 45. 25.Eſay ſaith, In IEHOVAH ſhall the whole ſeed of Iſrael be iuſtified. PAVL likewiſe exhorteth, oRom. 13. 14.Put on the Lord IESVS, clothed with his Righteouſneſſe: for thoſe are pReuel. 3. 18.the white garments ſpoken of in the Reuelation: qReu. 7. 9.The long white Robes, waſhed and rReu. 7. 14.whited in the bloud of the Lambe. And againe, ſReu. 19. 8. 2. Pet. 3. 11.It was giuen vntounto her to bee arrayed in fine linnen, cleane, and bright: for the fine linnen is the righteouſneſſes of the Saints: Which (ſauing better iudgement) I doe not vnderſtand of a double righteouſneſſe; one before God, by faith; the other before men, by the fruits of Sanctification, wrought by the Spirit: But to bee an Hebraiſme (ſuch as the New tforeignTeſtament vſeth oft) by the plural Righteouſneſſes, noting the moſt abſolute righteouſneſſe which we hauehave in Chriſt: for ſo, Eſay 45. 24, you ſhall find this very word to that purpoſe in the uMatth. 22. 11plurall. And Iohn here placeth wholly in the robe that the Saints put on (the x2. Cor. 5. 21.marriage garment Chriſt Ieſus) not in themſelues: but the yRom. 1. 17. & 3. 21. 22.brightnes wherof is not meant of ſhining before men, but in the eyes of God: wherefore in manyand elſewhere. places it is called, The Righteouſnes of God; as that which may boldly offer it ſelfe in Gods ſight, and abide the ſtrict examination of his Iuſtice, being the Righteouſneſſe of him that is God himſelfe.
But what vſe (will you ſay) is there of the imputation of righteouſneſſe, if our ſinnes that ſeuer vsus from God, be forgiuen and taken from vsus? Yes vndoubtedly, verie great and ſingular, as may appeare by thoſe parts of happineſſe, whereunto otherwiſe, then by this, we are able to lay no claime. And therefore the Apoſtle, Rom. 5. handleth profeſſedly this Doctrine of imputation of Righteouſneſſe, as without which, the other of forgiueneſſe of ſinnes had not beene perfect. And where in zRom. 4. 6, 7.another place he defineth Happineſſe by the forgiueneſſe of ſinnes, Bleſſed are they whoſe iniquities are forgiuen, and whoſe ſinnes are pardoned; it is no full and exact definition numbring all the parts, but by a Synechdoche, naming one beſt fitting his preſent purpoſe, hee giueth to vnderſtand the reſt, as in diuers other places Bleſſedneſſe is diuerſly defined, by thoſe things which yet in truth are but branches of the true and perfect Bleſſedneſſe: Bleſſed aPſal. 1. 1.is the man that hath not walked in the way of ſinners. Bleſſed bLuke 11. 2….are they that heare the Word of God and keepe the ſame.
The reaſon whereof is, becauſe all the parts of happineſſe are ſo linked and ioyned together, that he which hath one, muſt needs hauehave all.
The parts (if I may ſo call them) of this righteouſneſſethe holineſſe of his nature, imputed to vsus, are firſt, the perfect Sanctification of Chriſts humane nature, whereby our originall, and naturall corruption not imputed to vsus, our nature it ſelfe is accounted holy in the ſight of God: whereof the Apoſtle ſpeaketh, Rom. 8. 2, 3. The Law of the Spirit of life, which is in Chriſt Ieſus, hath freed me from the law of ſinne and of death; for, which was impoſſible to the Law, for that it was weake by reaſon of our fleſh, God ſending his own Sonne in the likeneſſe of ſinfull fleſh, for ſinne hath condemned ſinne in the fleſh, that that which the Law requireth might bee fulfilled in vsus, where the Law of the Spirit of life which is in Chriſt Ieſus he calleth that perfect and allſufficient Sanctification of our nature in him, whereby he comming in the likeneſſe of ſinfull fleſh for ſinne, that is, to aboliſh ſinne it ſelfe in our nature taken vponupon him, condemned, or which is all one, aboliſhed ſinne in the fleſh; meaning in his own perſon, through whoſe perfect Sanctification of nature made ours, the reliques of ſinne, that our corrupt nature is tainted with, are not imputed to vsus; and therefore wee bee free from death and condemnation, being wholly reſtored, euen in our nature, to a greater integritie then we loſt in Adam. All which the Apoſtle ſheweth, was in reſpect of the weakneſſe of the Law, being of no ſtrength by reaſon of the fleſh, or part vnregenerate, which hindreth the worke of the Law, otherwiſe moſt perfect, and is oppoſite thereto, that it neither can, or will be ſubiect to it: So as to the end we might fulfill that, which the Law requireth, which is, to be righteous not in our Actions onelyonly, but in our verie nature, it was neceſſarie ſo to hauehave it ſanctified in the perſon of Chriſt, not ſupplying that which ours wanteth, but wholly and altogether ſanctifying vsus in himſelfe: And by this meanes it commeth to paſſe, that wee are, after the moſt preciſe and exact rule of the Law, righteous before God, hauing the perfect integritie of our nature abſolutely in Chriſt: for which purpoſe hee ſaith not, might be fulfilled of vsus, but in vsus; ſpeaking of Chriſts owne Sanctitie imputed to vsus.
Secondly, The thorow and perfect obedience whichand Righteouſneſſe, to be ours. he performed in the whole courſe of his life, both in the duties to God his Father, and in reſpect of men, with whom he was conuerſant here on Earth: whereby all our vile and filthy actions not comming into account, our whole life is reckoned moſt abſolutely good and holy, not onelyonly void of ſinne, but full of perfect Righteouſneſſe, as the ſame Apoſtle teacheth, bRom. 5. 12. to the end of the Chapter.Rom. 5. ſetting it forth by an excellent compariſon of our Sauiour Chriſt with Adam, both in the things wherein they agree in this point, and in thoſe wherein they differ. They agree in this, that each conueyeth his owne to thoſe that are his, (whom the Apoſtle therefore calleth many; oppoſing them to that one, whom hee conſidereth as their Head) Adam, hee conuayeth both guilt and ſinne vntounto condemnation; Chriſt, Righteouſneſſe and Obedience vntounto Iuſtification; they differ in this:
Firſt, Adam deriueth it downe by nature vponupon all his poſteritie; Chriſt beſtoweth it by grace and fauour, and free imputation.
Secondly, Adams one ſinne condemed all; CHRIST iuſtifieth from many ſinnes (not that one onelyonly, but all other.)
Thirdly, Chriſts Righteouſneſſe is more auaileable, and of greater power to ſaue, then Adams ſinne was to condemne: for that indeed threw vsus downe from the ſtate of Innocencie, but Chriſt hath rayſed vsus to a more excellent ſtate, vntounto the heauenly glorie.)
And hereof commeth our Iuſtification, properly ſo called, that is to ſay, Gods cenſure and Iudgement of vsus, approouing vsus for holy and righteous before him, & as hauing that Righteouſneſſe, that is able to abide his preſence. So as euen by the ſentence of God himſelfe, and in his moſt exact Iuſtice, we are freed, and abſolued, and declared righteous, and worthie of euerlaſting life: which is that the Scripture oppoſeth to the ſentence of condemnation, Rom. 8. 33, 34. Who ſhall lay accuſation to the Elect of God? It is God that iuſtifieth, who can condemne? Thus the Apoſtle ſpeaketh, Rom. 5. 18. As by one offence guilt came vponupon all men vntounto condemnation; ſo by one cforeign, ſignifieth the matter of our Iuſtification: foreign, Iuſtification it ſelfe:fulfilling of Righteouſneſſe (that is, by Chriſts perfect fulfilling of the Law) the benefit came vponupon all vntounto Iuſtification of life, or to the declaring and approouing of vsus iuſt before God, whereby wee obtayne euerlaſting life.
This ſo noble a benefit commeth to bee wrought by the Reſurrection of Chriſt, as the Remiſſion of our ſinnes came by his death and ſufferings. So writeth the dRom. 4. 25.Apoſtle to the Romanes, He dyed for our ſinnes, and roſe for our Iuſtification. Not that his death had no hand in iuſtifying, but becauſe our Iuſtification begunne in his death, was perfectly made an end of, when he roſe from the dead.
From Iuſtification two things doe follow: Sanctification,from whence commeth Sanctification and Redemption. and Redemption, or Holineſſe, and Bleſſedneſſe. Holineſſe as the fruit; Bleſſedneſſe the reward, Rom. 6. 22. Being freed from ſinne, and made ſeruants vntounto God, (which hee ſaid before, Ʋerſe 18. to bee ſeruants vntounto Righteouſneſſe) You hauehave your fruit vntounto Sanctification, and the end euerlaſting life.
And as death before comprehended our ſinfull and curſed eſtate, whereunto theſe are contrarie: ſo the Scripture is wont to note them both in one word of Life euerlaſting begunne on Earth, and perfected in Heauen: for that the Righteouſneſſe of Chriſt made ours by Faith, is effectuall in vsus vntounto eternall Life, by the Spirit of CHRIST, who ſanctifieth and quickeneth vsus.
By Sanctification, I meane, the renewing of vsus toSanctification whereby Holineſſe, and Righteouſneſſe by his Spirit dwelling in vsus, when eRom. 6. 18.being freed from ſinne, we are made ſeruants vntounto Righteouſneſſe, and not onelyonly, fEſay 1. 17, 18.Ceaſe to doe euill, but Learne to doe good; nor be onelyonly, gR… 6. 11.Dead vntounto ſinne, but liuing vntounto God, through Ieſus Chriſt, which the Apoſtle Peter calleth, To h1. …et. 2. 24.foregoe ſinne, that we may liue vntounto Righteouſneſſe: and againe, to be i1. Pe…. 4 6.condemned as touching men in the fleſh, and to liue as touching God in the Spirit.
The former of theſe two is commonly called Mortification,ſlaying ſinne, or the ſlaying and beating downe of the luſts of ſinne; when through the power of the Spirit of Chriſt, they are not repreſſed onelyonly, and kept from breaking out, but ſubdued and conquered within vsus, as the Apoſtle teacheth, Rom. 6. 6, 7, 12, 13, 14. Therefore it is called, A crucifying of the fleſh, A doing away of the bodie of ſinne.
And to the end wee may know it muſt bee thorowly done, the Scripture not onelyonly ſpeaketh of our dying vntounto ſinne, but that the old man muſt bee buried alſo, Rom. 6. 4.
This aboliſhing of our ſinfulneſſe or mortification of ſinne within vsus, doth Paul aſcribe to the power of the death of Chriſt, when hee ſaith that kRom. 6. 3, 4, 5, 6, 7.we are baptized into the death of Chriſt, buried together with him, and engraffed into the likeneſſe of his death, that our old man might be crucified together with him, and the bodie of ſinne done away, that we might no more ſerue ſinne: for he that is dead, is free from ſinne. And to the Hebrewes, lHeb. 9 14.that it is the bloud of Chriſt, ſhed and and powred forth for vsus, which purgeth our conſcience from dead workes, to ſerue the liuing God. To the mGal. 6. 14.Galatians, hee ſaith, that by the Croſſe of Chriſt the World is crucified vntounto them, and hee vntounto the World. And, Coloſ. 3. 3, 5. Becauſe wee are dead with Christ, hee gathereth that wee are to mortifie our members, that are vponupon the Earth.
The latter is called Viuification or Quickening.
And here are two moſt precious linkes of the Golden Chaine of our Saluation: the imputed Righteouſneſſe we hauehave in Chriſt, and (as in ſome ſort it may be called) n1. Iohn 3. 7renewed Righteouſneſſe in our ſelues.
But theſe two are diſtinguiſhed, the o1. Cor 6. 1 1. Cor. 1. 30.one is wont to bee called Righteouſneſſe, or in reſpect of the worke of Chriſts Spirit, Iuſtification: the other, Holineſſe or Sanctification: which noble complement holds vp the whole frame of Chriſtian building, and are as it were the two poſts of the houſe that Samſon ſhooke, whereupon all the building ſtood. And as the Elme and Vine flouriſh and fall together: ſo fareth it with theſe twaine; that where the one is, the other muſt needs be: for this is one part of the Couenant which God hath made with vsus, not only to be our God, but that wee ſhould bee his people; and not alone to be mercifull to our ſinnes, and to remember our iniquities no more; but withall to write his Lawes in our hearts, to doe them: whereupon it is, that the Apoſtle ſaith, Follow pHeb. 12. 14.after Holineſſe, (or Sanctification) without which no man ſhall ſee God.
In the Doctrine of Sanctification, theſe things I conſider,
Firſt, We hauehave herebyhe putteth a new life of Holineſſe into vsus. Pelagians, that make grace naturall. Semipelagians, that make the firſt grace to concurre with nature, and onelyonly to be a helpe to weake and infirme nature. The Papiſts in like ſort call this worke of the Holy Ghoſt, not the Creation of any new Creature which was not before, but the ſtirring vp of ſome Goodneſſe and Sanctitie loſt in nature (as they dreame) after the Fall, which they call alſo Freewill, and ſay it was not loſt in the Fall, but weakened. And therefore define Sanctification to bee Gods preuenting grace, quickening the Freewill: or an externall motion, ſtanding as it were without, and beating at the doore of the heart.a new life of Holineſſe put into vsus. A totall change from that which is naturall, to that which is not onelyonly ſupernaturall, but euen oppoſite & contrarie to our corrupt nature, qRom. 12. 2. Epheſ. 4. 23. Titus 3. 5.renewing vsus vntounto the ſtate of our firſt Creation, or vntounto that former integritie which wee loſt in Adam. Whereupon wee are ſaid to be rEpheſ. 4. 24.Created againe according to God, vntounto true Iuſtice and Holineſſe: and to be ſCol. 3. 10.renewed vntounto knowledge, according to the Image of him that created vsus.
Hence it is that the worke of Sanctification is termed, A tPſal. 55. 20.change; An after-mind, or a change of the minde, and that to the beſt, which wee commonly tranſlate Repentance: A uIer. 4. 1. and in diuers other places.turning, &c. And in this reſpect alſo, conſidering the qualities whereunto we are renewed, as the worke it ſelfe of our renewing, wee are ſaid to bee new creatures, 2. Cor. 5. 17. and Gal. 6. 15.
Secondly, From hence proceed the fruites of Righteouſneſſe,to bring forth fruites of Righteouſnes▪ that very Righteouſneſſe preſcribed in the Law. Therefore xIer. 31. 33.Ieremie calleth it, The putting of his Law in the middeſt of vsus. And Paul exhorting hereunto, layeth downe both the parts of this Righteouſneſſe, Holineſſe and true Iustice, Epheſ. 4. 24. ſo that whatſoeuer was ſaid before of Righteouſneſſe in generall, and all the notes and qualities thereof, are to be referred hither, being all of them ſuch as ought to be in eueryevery man that is ſanctified.
Thirdly, This Righteouſneſſe is inherent, and in our ſelues, wrought within vsus by the Spirit of Chriſt: for this yIer. 31. 33.Ieremie reciteth to bee one part of Gods Couenant with his people: I will put my Law in the middeſt of them, and in their heart will I write it. Anſwerable hereunto is that of zEzech. 36. 26, 27. 1. Iohn 2. 8.EZECHIEL, I will giuegive you a new heart: and a new Spirit I will ſet in the middeſt of you, and I will take away the heart of ſtone out of your fleſh, and I will giuegive vntounto you a heart of fleſh, and my Spirit will I put in the middeſt of you, and make that yee ſhall walke in mine Ordinances, and obſerue and doe my iudgements; whereby this Holineſſe is diſtinguiſhed from imputed Righteouſnes, which is without vsus, and in another (that is to ſay) in Chriſt.
And from both theſe ariſeth the third and laſt conſideration of the Law of God, as it is qualified and corrected, and hath another nature ſet vponupon it by Chriſt our Sauiour, turned now into a1. Iohn 2. 8.a new Commandement, as the Apoſtle ſpeaketh, or a Law Euangelized, and of another temper, ſeruing no more for death and condemnation to thoſe that are his, but for helpe and direction, for bPſal. 119. 106a Lanterne vntounto our feet, and a light vntounto our ſteps, to teach vsus how to walke when we are in Chriſt. Therefore cLuke 1. 6.Zacharie and Elizabeth are both commended as righteous before God, becauſe they went in all the Commandements of the Lord. dIam. 1. 25.IAMES alſo calleth vsus hither: He that ſtoopeth downe into the perfect Law of Libertie, and abideth in that, hee not being a forgetfull hearer, but a doer of workes, ſhall be bleſſed by his doing. And our Sauiour, Matth. 5. 17. biddeth vsus not to thinke that hee came to diſſolue the Law, and the Prophets: I came not to diſſolue them, but to fulfill them: for which cauſe alſo the right vnderſtanding of the Law is needfull; for vnleſſe wee know our Maſters will, how ſhall we frame our ſelues to doe it?
Fourthly, The new life put into vsus, which wee call Viuification, or Quickning, commeth from the power of Chriſts Spirit, which rayſeth vsus vp from the ſleepe and death of ſinne, to awake to liue righteouſly, that eRom. 4. 5.as Chriſt was rayſed from the dead, by the glorie of his Father: ſo we might walke in newneſſe of life: for if wee bee ingraffed into the likeneſſe of his death, verily ſo ſhall we alſo bee vntounto the likeneſſe of his Reſurrection. Wherefore the fColoſſ. 3. 1, 2.Apoſtle ſaith, If yee bee riſen together with Chriſt, ſeeke the things which are aboue, not the things which are vponupon the earth. Teaching, that it is by the power of his riſing, that wee are renewed vntounto righteouſneſſe, as by his death we obtaine power to mortifie ſinne.
Fiftly, Touching the manner of theThe Papiſts ſay, that in Freewill there is a libertie or ſtrength to receiue or reiect the grace that ſhould quicken it, which they call, Preuenting Grace: and ſo part the ſlakes betweene Grace and mans Freewill. working: there is a difference betweene the grace it ſelfe of Sanctification, and the fruits that come from it. In the grace it ſelfe, as in the worke of our new birth, man ſtandeth meere paſſiue before God, hauing no power or vertue in him to worke with Gods Spirit, or to helpe the worke of Grace, yet hee is not in this firſt renewing of his ſoule, as a trunke or a dead ſtock, for that he hath both reaſon and faculties, or powers fit to receiue the Grace of God, when his Spirit doth worke vponupon them. But in the fruits of Sanctification,The Papiſts make not the Holie Ghoſt, but their owne Free-will, the principal agent in this ſecond grace; which Free-will, they ſay, goeth before, and diſpoſeth and prepareth vsus to a Iuſtifying Grace, in belieuing, in hoping, in repenting, &c. the principal Agent is indeed the verie Spirit of Chriſt, who after the firſt grace, and new Creation, abideth and dwelleth in vsus; not idlely, but euer working ſome good in vsus, and by vsus, as it is ſaid, Rom. 8. 26. The holy Ghoſt maketh interceſſion for vsus, with ſighs, which cannot be expreſſed: But a ſecond Agent, working with Gods holy Spirit, is the verie ſoule of man, or rather, the new man, or new creature in the ſoule, and all the faculties thereof: So that in this ſecond Grace, which is the action, or worke of faith, wee ſtand not as meere paſſiue, but beeing moued by the holie Ghoſt, wee worke our ſelues, by his Spirit working in vsus. Whereupon we are called, g1. Cor. 3. 9.The fellow-workers with God, 1. Cor. 3.
Touching the diſtinct degrees of Sanctification: Inwherein there is no more now required, but that ſinne beare not the rule in vsus: and our workes of Righteouſneſſe, though all mingled with ſinne, the eſtate we now are in, there is a difference betweene it and legall Righteouſneſſe, in that perfection is there required, without fayling in any iote, eyther in matter or manner. Whereas our Sanctification in this life is euermore imperfect, fayling much, and hath alwaies ſin mixed with it, not as Chaffe or Darnell is mixed with Whear, but as water is mingled with wine, that there is no drop of wine, but it is water alſo: and that is by reaſon our new birth is imperfect. So thatDonatiſts, and Nouatians, and thoſe heretikes that were wont to bee called Cathariſes, or Puritanes, dreame of puritie and perfection in this life. albeit by the grace of Regeneration, we deſire in all things to liue righteouſly and well, yet ſtill we labour vnderunder the infirmitie of the fleſh, hGal. 5. 17.that we cannot doe the things wee would. Whereof the Apoſtle Paul (one, more then after an ordinarie ſort regenerate) giueth in his owne perſon a noble example, Rom. 7. 15, &c. I approue not that I worke: for I doe not that I would, but what I hate, that doe I: for I am delighted with the Law of God, as touching the inner man, but I ſee another Law in my members, &c. and in the end concludeth, Therfore I my ſelfe in the Spirit indeed ſerue the Law of God, but in my fleſh the Law of ſinne. Wherefore in this eſtate it is enough, if ſinne iRom. 6. 12.raigne not in our mortall bodies: it is not required (which is impoſſible) that it ſhould not at all dwell in vsus.
And where the Scripture in many places doth call vsus perfect, as when it ſaith, kMatth. 5. 48.Yee ſhall therefore be perfect, as your Father which is in Heauen is perfect. l1. Cor. 2. 6.We speake wiſdome among thoſe that are perfect. m1. Cor. 14. 20.In vnderſtanding bee yee perfect, nEph. 4. 13.till wee come to a perfect man. oPhil. 3. 12.As many therefore as be perfect, let vsus bee thus minded. p1. Iohn 2. 5.Whoſoeuer keepeth his Word, of a truth, in him the louelove of God is perfected. q1. Ioh. 4. 12.If we louelove one another, God abideth in vsus, and his louelove is perfited in vsus. r1. Ioh. 4. 18.Perfect louelove caſteth out feare. ſIam. 1. 4.That yee may bee perfect and wholly ſound, wanting in nothing. By perfect, it meaneth not the exact performance of legall Righteouſneſſe, but the whole and totall change of all the man, which yet in this life is euermore imperfect. And ſo doth Iames in that place laſt before mentioned, expound it. So that there is a Legall, and an Euangelicall perfection, which rather and more properly is termed integritie. I call it totall: firſt, in reſpect that the whole man, and all our parts and powers both of the ſoule and bodie are renewed, as the Apoſtle to the t1. Theſſ. 5. 23.Theſſalonians prayeth, that their Spirit, ſoule and bodie may be kept vnblameable in the comming of Ieſus Chriſt.
Firſt, our mind, and euen the Spirit of our mind, whereof it is ſaid, uRom. 12. 2.Bee transformed in the renewing of your minde. xEphe. 4. 23.Be renewed in the Spirit of your mind. I yEzech. 36. 26.wil put a new Spirit in the midſt of you.
Againe, both our Knowledge and Iudgement are reformed, that now z1. Cor. 2. 15.the ſpirituall man diſcerneth all things. And our Memorie and Conſciences purged: for the Memorie that ſerueth, where the Apoſtle doth commend the a1. Theſſ. 3. 6.Theſſalonians, for hauing a good memory of him alwayes. And to the b1. Cor. 11. 2.Corinths, That they remembred all his matters, or remembred him in all things. Of the Conſcience it is ſaid, cHeb. 9. 4.That the bloud of Christ purgeth our Conſciences from dead works, to ſerue the liuing God. And dHeb. 10. 22.Hebrewes the tenth, Hauing your hearts ſprinkled from an euill Conſcience.
This Renewing reacheth to the heart alſo, that is, to the Soule the ſeate of the Deſire, Will, Affection, which eEzech. 36. 26Ezechiel addeth to that of the Spirit, I will giuegive you a new heart. And fDeut. 10. 16.Moſes ſaith, Circumciſe the fore-skin of your heart.
Of the Deſire we reade, The gGal. 5. 17.Spirit, or part regenerate, luſteth against the fleſh.
Of the Will, that hPhil. 2. 3.God worketh this grace in vsus, to will according to his owne good pleaſure.
And of the Affections, They that iGal. 5. 24.are Christs, hauehave crucified the fleſh, with the affections and luſts of it.
Laſtly, The Bodie it ſelfe, and all the members, are made anew, not in ſubſtance, but in qualitie, by putting off the ſinfull body of the fleſh, as the Apoſtle ſpeaketh, kCol. 2. 11.Coloſſians the ſecond. Whereupon he doth exhort vsus, lRom. 6. 12.Let not ſinne raigne in your mortall bodies. mCol. 3. 5.Mortifie your earthly members, fornication and vncleanneſſe, &c. For as there is a nRom. 7. 25.law of the members that rebelleth againſt the Law of the minde: ſo there are o1. Cor. 12. 27.members, that are by Regeneration the members of CHRIST, which fight againſt that Law of the old man.
Secondly, It is totall, in reſpect that it maketh a change, not in our pIer. 7. 3.wayes and actions only, but in our very nature, the perfect and all-ſufficient SanctificationEſay 1. 16, 17. of our nature, in the perſon of Chriſt himſelfe, freeing vsus from that naturall corruption, which, as the Law of the members, is inherent in vsus. This the Apoſtle ſpeaketh, Romanes qRom. 8. 2.the eighth, The Law of the Spirit of life, which is in Chriſt Ieſus, hath freed mee from the Law of ſin and of death: that is, from that inherent corruption, which, as the Law of the members, ſticketh to our nature, the perfect Sanctification of his humane nature beginning a Sanctification here in vsus, euen in our very nature, ouer and beſides the Righteouſneſſe of our wayes.
Thirdly, It is totall, in regard of both the parts of Righteouſneſſe which wee are renewed into, Holineſſe and true Iustice: for both theſe the Scripture noteth, Epheſ. 4. 24. Put on the new man, which according to God is created in Holineſſe and true Iuſtice. Marke 6. 20. Herod reuerenced IOHN BAPTIST, knowing he was a iuſt and a holy man. Luke 1. 74. That wee being deliuered from the hands of our enemies, may ſerue him in true Iuſtice and Holineſſe. Titus 2. 11, 12. The grace of God hath appeared, &c. inſtructing vsus to liue wiſely, and iuſtly, and godly in this preſent World.
Yet we muſt obſerue that there are degrees in the imperfection which we ſpeake of: for
Firſt, Some are weake ones, and euen Babes in Chriſt, weake in Faith, weake in Knowledge, weake in all kind of practice of ſpirituall Graces, whom the Apoſtle calleth carnall, that is to ſay, rude. Of the weake in Faith, the Apoſtle ſpeaketh, Romanes 14. 1. And our Sauiour many times vpbraydeth his Diſciples, O yee of little faith! Of weake in knowledge, and capacitie of heauenly things, it is ſaid, Rom. 6. 19. I ſpake vntounto you after the manner of men, that is, by Similitudes taken from the common courſe of mans life, For the infirmitie of your fleſh. And Heb. 5. 12. For when through the time, yee ought to hauehave beene Teachers, yea hauehave need to bee taught anew what are the elements of the beginning of the words of Chriſt, and are become thoſe that hauehave need of Milke, and not of ſtrong meate. So our Sauiour Chriſt telleth his Diſciples, rIohn 16. 12.I hauehave many things to ſay vntounto you, but you are not able to beare them now. Of weake in practice we reade, 1. Cor. 3. 1. I, Brethren, could not ſpeake vntounto you as ſpirituall, but as carnall, as Infants in CHRIST; I gaue you Milke to drinke, and not ſtrong meate: for you were not able to beare it.
Secondly, There is a further ſtep, which Chriſtians of the better ſort commonly attayne vntounto, ſtanding in a ſufficient furniture of all graces needfull for the performance of eueryevery good dutie in ſoule, good manner, and a blameleſſe and vndefiled life, whereof the Scripture giueth teſtimonie to many particular Chriſtians: And the Apoſtles in their Epiſtles, partly ſ1. Cor. 1. 1. 1. Theſ. 5, &c.witneſſe of diuers Churches, and partly tPhil. 2. 15. 2. Pet. 3. 14, &c.pray for them to be ſuch.
Thirdly, VponUpon ſome few, in reſpect of his ordinarie dealing, it pleaſeth GOD to powre a more aboundant meaſure of grace, and higher degree of perfection, filling and inriching their hearts with an exceeding increaſe of Faith, of Knowledge, of LoueLove, of Hope, of Patience, and of the Gifts of the Holy Ghoſt. Theſe the Apoſtle calleth uHeb. 5. 14.perfect men, who through a habit hauehave their ſences exerciſed to the diſcerning of good and euill. Phil. 3. 15. As many of vsus as are perfect, let vsus bee thus minded and if ye thinke any thing otherwiſe, that alſo will God reueale. Thus xRom. 4. 20, 21it is ſaid of Abraham, that hee was ſtrong in Faith, and had full aſſurance of the promiſe of God. And of the y1. Theſ. 1. 3.Theſſalonians, that their Faith did increaſe exceedingly, or aboue the common or ordinarie meaſure, and the … did abound. In another z1. Theſ. 1. 3.place hee commendeth not onelyonly the vertues themſelue…, but the fruit which they ſhewed of them, Remembring the worke of your faith, your laborious louelove, and patient hope, &c. And the *Iames 5. 11.Scripture ſetteth before vsus the Patience of Iob, and the Vertues and Perfections of other men of God, as mirrours and glaſſes for vsus to looke into, for the reforming of our wayes, and that we might become like vntounto them.
Not that ſuch a one hath attayned to perfection, or may now ſet downe and reſt, as being come to his iournies end, but the more graces he hath, the more fruitfully he ought to labour for an increaſe of them, and not ſo much to thinke what hee hath; as what he doth yet want, following the example of the aPhil. 3. 13, 14, 15.Apoſtle PAVL, Brethren, I count not that I hauehave attayned vntounto the marke, that is to ſay, perfection. But one thing I doe, I forget that which is behind, and endeuour my ſelfe to that which is before. As many of vsus therefore as are perfect, let vsus bee thus minded. Wherein wee hauehave the bMat. 25. 29.promiſe of our Sauiour Chriſt to giuegive vsus comfort, that to him that hath, (that is, carefully imployeth and vſeth to Gods Glorie, the good things hee hath receiued) more ſhall bee giuen, and hee ſhall hauehave abundance. Our Sanctification being ſo imperfect, as we hauehave ſaid, it is a noble and neceſſarie piece of ſeruice to informe our ſelues, how wee may bee able to diſcerne it. I will point out ſuch notes and markes as I hold to be the principall. Firſt is, by thoſe common affections noted before, which generally belong to all holy Duties, and are heere certaine markes of renewed Holineſſe:
As firſt, A louelove of the Truth, and of the Word cIohn 17. 17. Thy Word is Truth.for the Truths ſake: for to be of the Truth, that is, a louer and imbracer of the Truth, is all one as to be of God. And ſo our Sauiour Chriſt expoundeth it, when ſaying in dIohn 18. 37.one place, EueryEvery one that is of the Truth, heareth my voyce, hee rendreth it in eIohn 8. 47.another place by this, as all one in waight and ſubſtance: Hee that is of God, heareth the words of God. O how I louelove thy Law, (ſaith fPſal. 119. 91.DAVID!) All the day long it is my Meditation.
The contrarie whereof, is an euident ſigne of an euill and wicked heart, and draweth after it many heauie Iudgements, fore-runners of deſtruction: for g2. Theſ. 2. 11, 12.Becauſe (ſaith the Apoſtle) they receiue not the louelove of the Truth, that they might be ſaued: therefore GOD will ſend vntounto them effectuall errors to beleeue lyes, that all may be condemned, that beleeue not the Truth, but take pleaſure in iniquitie.
Secondly, Cheerefulneſſe in well-doing. Wherevpon the Children of God are eueryevery-where called, hPſal. 110. 3. Cant. 6. 9. &c.A free-hearted people.
Thirdly, A feare of offending in any thing, which Salomon maketh the Badge of Gods Children: Bleſſed is the man that feareth alwayes.
Fourthly, Sinceritie and ſingleneſſe of heart, which one thing, in the middeſt of many difficulties, held vp the Apoſtle Paul, inſomuch as he profeſſeth of himſelfe, This i2. Cor. 1. 12.is our reioycing, the teſtimonie of our conſcience, that in ſingleneſſe and ſinceritie of God, we hauehave beene conuerſant in the World.
Fiftly, Zeale: when not onelyonly wee louelove God, and his Truth, but our louelove is hot, vehement, feruent, that kCant. 7. 11.much water cannot quench it, no, nor the flouds drowne it. And if a man ſhould giuegive all the ſubstance of his houſe for this louelove, it ſhould vtterly be contemned. PHINEAS for this grace obtayned a great MercieMercy, Numb. 25. 12, 13. Therefore behold, I giuegive vntounto him my Couenant of Peace: for he and his ſeed after him ſhall hauehave an euerlaſting Prieſthood by couenant, becauſe he was zealous for his God.
Sixtly, Watchfulneſſe ouer our wayes, which our Sauiour ſo often doth beate vponupon: lMat. 26. 14.Watch and pray, that ye enter not into temptation.
Seuenthly, A conſtant reſolution to cleaue vnſeparably vntounto Chriſt. So Acts 11. 23, 24. BA…NABAS exhorted all with purpoſe of heart, to cleaue vntounto the Lord: for he was (ſaith the Text) a good man, and full of the Holy Ghoſt and Faith.
Eightly, To performe whatſoeuer wee doe of conſcience to God, Working it from the heart, as to the Lord, and not to man, Col. 3. 23.
Ninthly, To ſeeke his glorie in all things: which generall rule the Apoſtle ſetteth downe, 1. Cor. 10. 31. Whether ye eat or drinke, or whatſoeuer ye doe, doe all to the glory of God.
Tenthly, That the greater and more holy the duties are, and the more they doe excell, the more excellent our LoueLove, Zeale, Cheerfulneſſe and Sinceritie bee in the performance of them: This Commandement wee hauehave, Matthew 22. 37. Thou ſhalt louelove the Lord with all thy heart.
The eleuenth and laſt (which yet is ſo farre from being leaſt, that in a manner it carryeth the prayſe from all the reſt) is an entire obedience, when we labour to keepe whatſoeuer God hath commanded, and to pleaſe him in all things, being holy, as hee is holy, Ezechiel in his eighteenth Chapter in one word expreſſeth it, If he keepe all mine Ordinances: and then nEzech. 18. 11, 12, &c.amplifying it by the contrarie, beateth vponupon it (as his manner is) with a heape and multitude of inforcing ſpeeches, If he doe to his Brother, other then any one of thoſe things, and he do not all theſe things, &c.
For the practice of this Leſſon, good Cornelius and the reſt with him aſſembled, are highly commended, Acts 10. 33. We all are here preſent before God, to heare all things that are commanded thee of God. And of Dauid the Holy Ghoſt beareth oActs 13. 22.witneſſe, I hauehave found out DAVID the ſonne of IESSE, according to my heart, that will pforeign.doe all my will in all things. Not like to Saul, q1. Sam. 1. 15.who ſerued GOD but by halues: for the which rMarke 6. 20.Herod is alſo bra…ded, that he did many things, but not all that he heard of Iohn Baptiſt. And ſIames 3. 2.the more to incourage vsus to this dutie, the Scripture teacheth, that though in many things we faile all, God accepteth the deſire for the thing it ſelfe, that if our heart and purpoſe be to forſake eueryevery euill path, and to cleaue vntounto God, without being drawne away, it is in his ſight all one, as if we had done it: ſo tIames 2. 22.Iames ſaith, that ABRAHAM offered his Sonne ISACK, where indeed hee did but ſhew himſelfe willing and readie to offer him; and uMat. 5. 6.Chriſt promiſeth, that they that hunger and thirſt after Righteouſneſſe, ſhall be ſatisfied.
To come to ſome other notes of Sanctification, in the ſecond place many parts of Holineſſe are vndoubted ſignes of it.
Firſt, our intercourſe with God by priuate and feruent Prayer of Faith, is the moſt infallible ſigne of all the reſt. A ſingular fruit and teſtimonie to a mans conſcience, that hee is regenerate: for this is the very marke which the Holy Ghoſt ſetteth vponupon prophane men, They xPſal. 53. 5.call not vponupon God: and the reaſon is plaine and euident: for either Prayer will make men to leaue ſinne, or ſinne will make men to leaue to pray.
The wicked, though they ſeeme to pray in ſecret, doe it ſeldome, or neuer, with companie to fill vp the number, and for their credit ſake; or for ſome worldly reſpect, they can be content to make one. But howſoeuer it bee, their Prayers differ farre from the properties of true Prayer, that are onelyonly to bee found in Gods Children. Which properties, and wherein the wicked differ from them, may all be gathered out of that moſt abſolute Prayer both for matter and forme, which our Sauiour himſelfe hath taught vsus, and are theſe that follow,
Firſt, The faithfull man is furniſhed with the yZach. 1…. …Spirit of Prayer, or Supplication, that is, an excellent Grace, facultie, or abilitie wrought in a man by the holy Spirit, whereby he is made able, willing, and readie to pray vntounto God for eueryevery want, as the preſent occaſion doth require: for as the zRom. 8. 26.Apoſtle ſaith, Of our ſelues we know not what to pray. Therefore our Sauiour deliuers vntounto vsus in few wordes, all the maine Graces wee can deſire, and maine wants we any way can ſtand in need of, to aske at the hands of God, which may ſerue for a Store-houſe, continually to put words in our mouth. But the carnall man, though he can ſpeake and tell a perſwaſiue Tale for worldly things, he is vtterly ignorant how to aske heauenly.
Secondly, That we may pray as we ought, the aRom. 8. 26, 27Spirit helpeth our infirmitie, and teacheth vsus to pray according vntounto God, with grones and ſighes that cannot bee expreſſed. But this the Worldling is farre from, to whom ſuch ſighes and gronings of the Spirit are as ſtrange and vnheard of, as is the bIohn 14. 17.Spirit it ſelfe the Authour of it.
Thirdly, Gods Children in all their neceſſities addreſſe themſelues to him, and ſeeke for good things at the hands of their heauenly Father through Chriſt; the wicked howſoeuer with cNumb. 23. 14Balaam they may breake forth into wiſhes and woulds, Let my ſoule dye the death of the Righteous, and my latter end be like to him; hauehave neither the face nor the heart to goe to God by humble Prayer, as Dauid in the like caſe did, Pſal. 26. 9. Take not away my ſoule with ſinners, nor my life with bloudie men. This diuerſitie you may finde, Pſal. 4. 7. Many ſay, Who will ſhew vsus good? IEHOVAH, lift vp vponupon vsus the light of thy countenance.
Fourthly, The godly prepare themſelues to Prayer, by dEccleſ. 4. 13.meditating before-hand of the dutie they are to performe, and of the arguments and reaſons that may ſtirre them vp vntounto it. And ſo our Sauiour in that Prayer teacheth vsus to doe, by the vſing of a Preface. The wicked neuer make conſcience of their Prayers.
Fiftly, True Prayer cannot be without Faith, whereby wee apply particularly to our ſelues, the louelove of GOD in Chriſt, to call him Our Father: for how ſhall they call on him, in whom they doe not beleeue? Rom. 10. 14. but this the carnall man hath not.
Sixtly, Gods Children come with boldneſſe and confidence vntounto him, as a Child vntounto his Father; whereas the carnall man flyeth from him, and is afraid of him, as of a Iuſt and Righteous Iudge. This difference in the point of Prayer the Apoſtle teacheth, Rom. 8. 15. Wee hauehave not receiued the Spirit of bondage, to feare any more: but the Spirit of Adoption, whereby we cry, Abba Father.
Seuenthly, Reuerence is in the true and faithfull Caller vponupon of Gods Name, eEccleſ. 5. 1.knowing that God is in Heauen, and himſelfe vponupon Earth: the carnall man ruſheth without all reuerence into his preſence.
Eightly, Our Sauiour requireth of his, Zeale and earneſtneſſe in Prayer, that all our affections bee taken vp, and wholly bent vponupon it, which the ſhortneſſe of the Prayer teacheth, and the concluding of it with this word, Amen: and the rather to kindle in vsus a feruencie in Prayer, he beateth vponupon it with many words: fMat. 7. ….Aske, Seeke, Knocke, &c. For cold Suiters prooue cold Speeders: But ſuch as euen rent the Heauens with their Prayers, and pull, as it were by violence, Gods Graces from him, are thoſe that hee delighteth in: but this the carnall man is farre from, whoſe minde is alwayes ſtragling and thinketh vponupon his penny, his buſineſſe and worldly delights.
Ninthly, In Gods Children there is a greater feruencie of Spirit, in praying for the things that concerne Gods glorie, then for thoſe that concerne our owne good, yea though it be the ſaluation of our ſoules; and in thoſe that concerne our owne good, greater zeale, and feruencie for heauenly things, then for earthly, that are ſought but as additaments, and appendances to the other; all which, the very order of petitioning in the Lords Prayer ſheweth. Contrariwiſe, of theſe, worldly things are altogether, or (at the leaſt) moſt ſought after.
Tenthly, The godly pray, to ſet forth Gods glory, as may be ſeene there: The gIames 4. 3.wicked aske, to imploy it vponupon their luſts.
Eleuenthly, Gods Children in their prayers remember not themſelues onelyonly, but the Church, their brethren and fellow-members, in a fellow-feeling and louelove one of another: Our Father, Our bread, Our treſpaſſes, Lead vsus not, Deliuer vsus, &c. The wicked are eueryevery one for himſelfe.
Twelfthly, The Elect pray with aſſurance of obtayning the things; wee pray for earthly things, with condition, ſo farre as God hath appointed them for our good: All other abſolutely without condition: which aſſurance is noted in the word Amen, ſignifying, that not only ſo we deſire it may be, but that ſo vndoubtedly it is, and ſhall be: whereunto wee are induced both by the conſideration of the louelove of God, who is our Father, and therefore willing; and of his power, which is in heauen, and therefore able to doe vsus good. Which two, (his Goodneſſe, and his Greatneſſe) are the two maine pillars and props of our Faith. And to this vertue in prayer, our Sauiour doth exhort vsus, Mark. 11. 24. All things, whatſoeuer yee aske when yee pray, beleeue yee ſhall receiue them, and they ſhall be yours. The wicked are ashIames 1. 6. waues of the Sea toſſed about with eueryevery wind, doubting and diſtruſting of Gods goodneſſe in the things they pray for.
Thirteenth, Gods Children are conſtant in their prayers, and continue in them, GiueGive vsus this day, &c. eueryevery day renewing their ſupplications. The wicked faint and quickly giuegive ouer, or pray but by ſtarts.
Theſe circumſtances to be obſerued out of the manner of the Lords Prayer, lead mee by the hand to ſome conſideration of the matter it ſelfe, and parts of that Prayer; wherein alſo, vnleſſe I deceiue may ſelfe, we ſhall nothing digreſſe from our purpoſe.
There be two parts of that, as of all other Prayers: for it ſtandeth partly in petition, partly, in thankeſ-giuing: The Petitions are ſixe in number, all in that courſe and order, as the Doctrine before was handled, whereof the firſt three (comprehēded in the firſt part of Diuinity) are of thoſe things that belong vntounto Gods glory, without any reſpect of our owne good: as the particle Thy in eueryevery one doth ſhew. And this one thing, wh…eein the ſoundeſt Diuines agree, being well obſerued, bringeth a great light for the diſtinguiſhing of all the ſixe Petitions, according to their proper bounds and limits, in ſuch ſort as hereafter followeth:
The firſt Peticion, Hallowed bee thy name: O thou the bleſſed and great IEHOVAH, Father, Sonne, and holy Spirit, three perſons, and one onelyonly true and euer-liuing God, whoſe iEſay 9. 3.name is wonderfull, and who alone art glorious and excellent: thy MercieMercy great vntounto the Heauens, thy Truth vntounto the Cloudes: thy Righteouſneſſe as the mightie Hills; thy Iudgements like the bottomleſſe Deepe: exalt thy ſelfe, O God, aboue the heauens, thy Glorie ouer all the earth.
And make it knowne vntounto thy creatures, that thou the Creator (bleſſed for euer, Amen) art a Nature Spirituall and Diuine, of thy ſelfe, and in thy ſelfe, and by thy ſelfe ſubſiſting, Eternall, Immeaſurable, Incomprehenſible, Infinite▪ in Power, Wiſdome, Holineſſe, Truth, MercieMercy, Iuſtice, and whatſoeuer good is, yea, Goodneſſe and Perfection it ſelfe: So that both whatſoeuer thou doeſt, is abſolutely good and holy, and all good and perfect gifts are thine, there being no iot of good in any creature, but that onelyonly which they hauehave from thee who art the Father of Lights.
And this reſpecteth the firſt branch of that part of Diuinitie, concerning the Nature, Perſons, and Properties of the Godhead.
The ſecond Petition, Thy Kingdome come. Aduance the Throne and Scepter of thy Kingdome in the Gouernment of the World, according to all thy counſels and purpoſes decreed from Eternitie.
Whether of ſauing the Elect, or deſtroying of the Reprobate, or of the buſineſſes and affaires pertayning to this life, and the generall Prouidence ouer all things that thy hands hauehave faſhioned and made, together with the meanes which thou haſt ſanctified thereunto, thy Goſpell, with the Miniſterie and preaching thereof, the Sacraments, Cenſures, and Diſcipline of the Church, and all other good things thou haſt ordayned, may prooue to thy Children a ſauour of life vntounto life, and to none of them a ſauour of death vntounto death.
And that thou wouldeſt ſo diſpoſe of things by thy hidden and ſecret prouidence, that all perſons and creatures (although they, many of them ſinfully and wretchedly mooued with other cauſes and ends, then in obedience vntounto thee, yet in regard of thy worke moſt holily and iuſtly) may concurre to doe whatſoeuer thy hand and thy counſell hath fore-determined to be done. Neither let any power or policie of Satan or man, or any other creature hinder the execution of thy moſt glorious and magnificent, moſt wiſe and iuſt Decrees: But let them all bee as the Mountaines of Braſſe that cannot be remooued, but ſtand faſt for euer.
And this reſpecteth the ſecond branch, touching the Kingdome of God, and the diſpenſation of his Counſels.
The third Petition: Thy will be done in Earth, as it is in Heauen. HaueHave thou alwayes in the World, euen here among men, as thou haſt among thy holy Angels and Spirits of the Righteous that are deceaſed, a Church and choſen Companie, which may kZach. 8. 8.refreſh and delight thy Spirit, by yeelding with free and readie hearts, all cheerfull obedience to thy knowne and reuealed will, whileſt they bee ſeene to preferre the louelove they beare to thee, before the louelove of themſelues, their owne pleaſure, profit, or liues, or whatſoeuer elſe that is moſt deare vntounto them.
And this which is the third branch (the honour due to God) riſeth by a neceſſarie conſequence from the former two: for he that is in himſelfe and in his workes ſo glorious, is worthie, and alone worthy to be honoured and ſerued of vsus.
The three latter Petitions comprehended in the ſecond part of Diuinitie, are of thoſe things that concerne our owne and our Neighbours good, whereof the firſt (being the fourth Petition in number) is for the Fountaine of all good, that excellent lIohn 4. 4.gift of Chriſt himſelfe, and all the meanes, and Graces, Faith eſpecially, whereby he may be ours, and we come to be his.
The fift and ſixt are for the ſtreames of Righteouſneſſe that flow from it, and ſpring vntounto euerlaſting life: So that in theſe laſt Petitions the whole ſubſtance of the Goſpell is contayned: for touching the other Righteouſneſſe which is our owne, or by the Law, the ſame being impoſſible through our owne corruption to be had, our Sauiour teacheth vsus not to pray for it. But contrariwiſe, in teaching Regeneration and Righteouſneſſe through him, he doth vtterly exclude all Righteouſneſſe from our ſelues, or by our owne Creation.
And in willing vsus to pray to bee deliuered from euill, he ſheweth the right vſe of the Law, whereby euill is diſcouered to be the rule of our obedience.
The fourth Petition: GiueGive vsus this Day that Bread of ours, that (bread) aboue ſubſtance, or better then all wealth and riches which conſume and periſh, whereas this indureth to euerlaſting Life, being the Bread of God that commeth downe from Heauen, and giueth life vntounto the World, euen Chriſt himſelfe the ſpirituall Manna, promiſed in Paradiſe, figured in the Wilderneſſe, foreſpoken by the Prophets, ſhaddowed in the Law, manifeſted in the Goſpell, thy onelyonly Sonne, of thine owne eternall nature and Eſſence, conceiued and borne of the Virgin, by the wonderfull worke of thy holy Spirit, ſanctified from the Wombe, to bee the mightie and powerfull Inſtrument, in and by whoſe fleſh or humane nature vnited to the God-head, perſonally hee quickeneth all thoſe that by F…ith are ingraffed in him; repleniſhed with all Righteouſneſſe and fulneſſe of the Spirit aboue meaſure: And therefore in himſelfe moſt bleſſed and happie, but for vsus and for our ſakes accurſed, in that he bare the whole wrath due to our ſinnes, and became ſubiect to death, the moſt ignominious death of the Croſſe it ſelfe, vnderunder which notwithſtanding, he did not lye, for that it was impoſſible he ſhould bee holden of it: but looſing the pangs and ſorrowes of death, hee aroſe againe and aſcended into Heauen, where he ſitteth at the right hand of thy moſt excellent Maieſtie, to make continuall Interceſſion for thoſe that are his, and hath obtayned a Name aboue all names, a Crowne of Glorie, and a Kingdome, whereof there ſhall not bee any end; gouerning all things in Heauen and vponupon the Earth, vanquiſhing and ſubduing the proud Enemies, and Rebels to his Kingdome, and leading captiuitie captiue, gathering out of the wicked World a holy Nation, a peculiar people (euen in reſpect of their outward calling) to the prayſe of his glorious Name, opening their eyes to behold the vnſearchable riches of himſelfe, in whom are hidden all the treaſures of Wiſdome and Vnderſtanding, filling their hearts with manifold Graces and Bleſſings of his Spirit, ſeparating and chooſing out from among them, Paſtors, Teachers, and other Officers, for the well ordering and guiding of his Houſe, which is the Church of the liuing God, and not onelyonly reaching forth to manie of them from aboue, a comfortable taſte of the ſweetneſſe and excellencie that is in him, but vponupon ſuch and ſo many as God the Father (through him) hath from euerlaſting purpoſed vntounto Glorie; powring downe that moſt excellent and precious gift of Faith proper to the Elect, whereby he giueth himſelfe to be theirs, and taketh them to bee his, knitteth and vniteth them as members to that Myſticall Bodie, whereof himſelfe is the Head, maketh them in a ſpirituall and vnſpeakeable ſort, bone of his bone, fleſh of his fleſh, and one together with him, and ſo becommeth vntounto them that heauenly and ſupernaturall Bread, whereby their ſoules are fed vntounto euerlaſting life.
Good Lord, this mMat. 6. 11.Day and eueryevery nLuke 11. 3.Day, giuegive this our bread vntounto vsus, that we may ſo come vntounto him, as we may neuer hunger, ſo beleeue in him, as wee may neuer thirſt▪ ſo be regenerate, and borne againe, by the incorruptible ſeed of the Word of God, which liueth and abideth for euer, that it may neuer dye within vsus, but confirmed ſtill in our moſt holy Faith, by the preaching of thy Goſpell, participation of thy Sacraments, Prayer, and other holy meanes, wee may grow vp thorowly in him which is our Head, till wee come to the full age of men growne in Chriſt, by the ioyfull and bleſſed beholding of him in his Glorie.
The fift Petition, And forgiue vsus our trespaſſes, as wee forgiue them that treſpaſſe againſt vsus, is for Iuſtification through the Righteouſneſſe we hauehave in Chriſt, forgiueneſſe of ſinnes, which is but one part, being put for the whole.
Pardon and forgiue vsus all our ſinnes, by the death and ſufferings of thy Sonne, and ſo remooue both the guilt and puniſhment away from vsus; Clothe vsus with all his ſufficient and moſt abſolute and perfect Holineſſe and Obedience, that being made the Righteouſneſſe of God in him, we may appeare in thy preſence, not onelyonly as no ſinners, but as perfectly iuſt in thy Sonne, hauing that Righteouſneſſe that is able to abide the rigour of thy ſentence: ſo as thou thy ſelfe iuſtifying and abſoluing, none may bee able to accuſe: And looking vponupon vsus no otherwiſe then thou doeſt vponupon thine onelyonly Sonne, wee may at the barre of thy Tribunall Seate, and in thy moſt holy Iudgement▪ bee freed from wrath and condemnation, and declared worthie of euerlaſting life.
The laſt Petition hath two branches. One, to bee deliuered from the euill of ſinne: the other, from the euill of puniſhment. In both, the contrarie good is prayed for. The Holineſſe or Sanctification which wee hauehave from Chriſt in the one; Bleſſedneſſe in the other.
The firſt branch: And leade vsus not into temptation. Being now ingraffed into the noble ſtocke of the Bodie of thy Sonne, and iuſtified through him, ſanctifie vsus alſo by his Spirit dwelling in vsus, mortifying and ſubduing ſinne; that it beare not the ſway in our mortall bodies, that neither the Deuill, the World, nor the fleſh, or our owne corruption preuaile againſt vsus, to make vsus to fulfill the luſt thereof, but goe forward with the worke of our new Birth, quickening and renewing vsus in our Memorie, Iudgements, Will, Affections, and in all the parts and powers of our Soule and Bodie from dead works, to ſerue thee the true & the liuing God: that euen now in this life, whileſt here we ſtruggle with thoſe ſpirituall foes of ours, wee may attayne to that meaſure of perfection which may be pleaſing and acceptable in thy Sonne; and that after this life ended, and all our enemies ſubdued vnderunder vsus, wee may bee taken vp without ſpot or wrinkle, to bee preſented, as a pure Virgin vntounto Chriſt, in the Day of our ſpirituall Marriage.
The ſecond branch, But deliuer vsus from euill.
Together with the friut of Righteouſneſſe (which is to be ſanctified by the Spirit of thy Sonne) giuegive vsus alſo the free reward which thou haſt promiſed to all that are found in him. Hale and pull vsus, as a beaſt that ſticketh in the myre, out of the miſerable condition whereinto ſinne hath plunged vsus, the curſe of the Law, Hell, Death, and Condemnation; and from him that hath the power of death, that is to ſay, the Deuill. So make vsus happie and bleſſed, through the communion of the Bleſſednes which is in thee, that euen now in ſome meaſure we may hauehave our part in all, and ſo much as is able to fall into this life: where the teſtimonie and aſſurance of thy louelove, and the hauing and inioying (in and from thy louelove) of all the good things of this preſent life, both for neceſſitie and Chriſtian Delight, Maintenance, Health, Credit, Friends, Comfort of Wife, Children, Seruants, a Bleſſing vponupon our Labours, the fruit of Magiſtracie and of Gouernment, and good order in the World, together with the ſanctifying of all things, euen our very troubles and croſſes of this life, vntounto our good, ſo as thou in thy MercieMercy haſt appointed for vsus, Peace of conſcience and Ioy in the Holy Ghoſt, doe excell: and by theſe degrees, as it were by ſo many ſteps and ſtayres make vsus to climbe vp to that perfect and eternall Happineſſe, which is reſerued for thy Saints in Heauen, when Hell, Satan, ſinne, weakneſſe, ſhame trodden vnderunder foot, we ſhall be all ſpirituall and glorious, and raigne as Kings with thee for euermore.
Wherefore here is ſet before vsus, that in eſtimable benefit we receiue by Chriſt, which comming laſt, crowneth the reſt, and in the lauding oReuel. 5. 8, 9. 10, 11, 12, 13.and magnifying whereof, all Eternitie ſhall bee ſpent, the full and finall Redemption of our ſoules and bodies, vntounto the glorious Inheritance purchaſed for the ſonnes of God.
Whereupon, after the Petitions ended, followeth Prayſe and Thankeſgiuing vntounto God, the Fountaine of all good, in theſe words: For thine is the Kingdome, the power, and the glorie, for euer and euer: that is to ſay, all abſolute and perfect Bleſſedneſſe, both for thy might and Soueraigntie of commanding all things, being all thy creatures, and the worke of thy hands: and for the power of effecting whatſoeuer thou wilt and doeſt command: and laſtly, in regard of the infinite Graces that ſhine ſo gloriouſly in thy perſon, and which thou doeſt ſo graciouſly extend to vsus: being thy ſelfe eternall, and therefore exerciſing an eternall power and dominion in the World; not onelyonly confounding thoſe whome thou haſt appointed to deſtructiō to the praiſe of thy glorious Iuſtice: but (which is principally here conſidered) creating anew an eternall people to thy ſelfe, to the prayſe of thy glorious Grace.
Hauing thus finiſhed the Lords Prayer, becauſe the ſence which I gaue of the fourth Petition may ſeeme new (though it cannot bee called new, which a number of the Fathers doe ſo expound) yet for the better ſatiſfying of the godly Reader, let mee ſhortly render my reaſons for it:
Firſt, I hold this Prayer to bee a compendiarie ſumme of all the holy Doctrine concerning God and our Saluation in Chriſt: wherein it cannot bee thought, that he himſelfe and our incorporating into him (the roote and baſes of all good things wee hauehave from him) ſhould be omitted, being that which he ſo preſſeth vsus to ſeeke, and giueth the firſt place vntounto in all his Doctrines, Iohn 3. 3. Iohn 4. and Iohn 6. which Chapter may ſerue for a Commentarie vponupon this place.
Secondly; The method and order of the Petitions were not ſo naturall, to aske earthly benefits before heauenly Bleſſings.
Thirdly, the Analogie and correſpondence of theſe latter Petitions with the former three, for as they beginning with the great and glorious Name of God, fall afterwards to his adioynts of Kingdome, and Honour: ſo theſe beginne with Chriſt and Regeneration through him, the fruits whereof are Iuſtification and Sanctification, which follow in their place: as the Apoſtle, agreeably hereunto reduceth the benefits we hauehave by Chriſt, to theſe three heads, & that in the ſame order: Regeneratiō, the root & mother of the reſt: Iuſtification and Sanctification, the two twinnes and noble payre that commeth from it, 1. Ioh. 5. 8. There be three that beare record in Earth, to the Soule and Conſcience of eueryevery true Beleeuer: The Spirit, or part regenerate: Water, whereby wee are waſhed and clenſed from our ſinne: and Bloud, purging and aboliſhing both the roote and fruites of it; which is attributed to the bloud of Chriſt, Heb. 9. 14. 1. Iohn 1. 7, 9 And that is ſo to bee taken in this place, not for expiatition, I gather, by that the Apoſtle p1. Iohn 5. 6.ſaid before, This is he that came by Water and Bloud, that is to ſay, not our Iuſtifier only, which all men doe willingly imbrace: but to ſanctifie vsus alſo, which men will not ſo eaſily bee brought vntounto.
Fourthly, Seeing it is plaine, that by obtayning pardon for our ſinnes, and Righteouſneſſe in Chriſt (which is asked in the fift Petition) conſequently wee hauehave all the Bleſſedneſſe that belongeth to it, one part whereof is this, to hauehave all outward things, as additaments and appendances caſt vntounto vsus, ſo farre as God hath appointed them for our good, as our Sauiour Chriſts both ſpeech and promiſe is, Mat. 6. 33. and further then that, wee hauehave no warrant to deſire them; it ſeemeth not ſo likely, that either our Sauiour Chriſt would rent theſe things a ſunder, and tranſplant one from another, eſpecially to ſet the fruit before the branch that beareth it, or in ſo ſhort a ſumme admit of repetition, which muſt needs follow, if being elſe-where included, wee aske them here by name. And this alſo may ſerue to prooue, that no defect or maime can iuſtly be imputed to this abſolute forme of Prayer, though outward things come not within compaſſe of the fourth Petition.
Fiftly, The doubling of the Article foreign, ſheweth it to be no common Bread, but a Bread of ſome rare and ſingular qualitie: the very like doubling of the Article to that purpoſe, you finde in this ſelfe-ſame argument, Iohn 6. 32. foreign. And moſt aptly is (Bread) here taken vp, to expreſſe our ſpirituall coniunction with Chriſt, being that which to the Worlds end muſt repreſent him in the Sacrament of the Lords Supper.
Laſtly, the word foreign, which maketh all the doubt, being neuer read, but in this Prayer onelyonly, and therefore of an vncertayne ſignification, I deriue from foreign, with the beſt Interpreters, as I make no doubt it muſt of neceſſitie be: but not in that ſence which I ſee them to do, who expound it competent or ſufficient for our nature, that is, for our ſuſtenance and nouriſhment. Of which ſignification of the word foreign, you ſhall hardly finde any example, as H. Stephen in his Greeke Theſaurus noteth: But in that ſence which the Scripture vſeth it, Luke 14. 12, 13 (and neuer otherwiſe) as it ſignifieth, wealth and ſubſtance: from whence I take to bee deriued two words of neere affinitie, foreign here, and foreign, Titus 2. 14. one noting that, which as the remayne and ouerplus of our ſubſtance, we lay vp in ſtore and keepe for a Iewell; the other, that which excelleth all wealth and ſubſtance, which (among many other) is one ſignification of the propoſition foreign, Rom. 9. 5. Epheſ. 4. 6. and ſo doth foreign aptly anſwere foreign Pſal. 119. 14. I reioyce in the way of thy Teſtimonies, as aboue all ſubſtance. And it ſeemeth vntounto mee, that our Sauiour Chriſt doth herein allude to that ſaying of SALOMON, Cant. 8. 11. If a man would giuegive all the ſubſtance of his Houſe, for this LoueLove (of Ieſus Chriſt, to whome I am euen now aſcending out of the Wilderneſſe of this World, to ioyne and vnite my ſelfe by Faith) hee ſhould bee vtterly deſpiſed: yet the other Interpretation, which the moſt Learned and beſt Diuines of our time do follow, carryeth a ſound and a godly ſence, againſt which no exception can be taken: And therefore in ſuch caſes men are not to ſtriue.