for the Sabbath day and so the blessing of the house of God is set forth Psal 23. 5 6. As for instance In prayer our heavenly father giveth the Holy Spirit to them that ask him Luk. 11. 13. And by one Spirit are we baptized into one body 1 Cor. 12 13. In the supper of the Lord we have the communion of the body of Christ namely in partaking with our head in the same anointing with the holy Ghost 1 Cor. 10 16. are all made to drink into one spirit 1 Cor. 12. 13. And so in all the rest The worke therefore to be done in this also of hearing the Word is that by the hearing of Faith we receive the Holy Ghost Gal. 3. 2. and that upon our beleeving we are sealed by the holy spirit of promise Ephes 1. 13. that is that there be First A powerful impression by the word upon the soule from the spirits witness to it setting of it home with life and vigour begetting and confirming faith changing the heart subduing it unto the power of the truth of God so making it unto the soul a creating word without which work it is but a dead letter to it Secondly The Image of Christ as it were stamped upon the soule in that impression elsewhere called his being formed in us Gal. 4. 19. in reference to which the word is called an immortal seed that liveth abideth for ever by which we are begotten in the new birth 1 Pet. 1. 23. called also an ingraffed word James 1 18 21 because it turneth us into its own nature and makes us like to Jesus Christ which image consisteth in our likenesse to him in his death and resurrection Philip. 3. 10. in the mortification of sinne and a spiritual resurrection unto newnesse of life Rom. 6. 5. Thirdly A witnesse of the spirit to the soule of our interest in God upon this new birth and giving us the earnest of our inheritance Ephes 1 14. in our enjoyments of him in communion with all the persons of the Trinity Father Sonne and Holy Ghost 1 Joh. 5 6 7 8. Rom. 8. 16. 17. Vse 3. A third use of the point may be a confutation of that opinion entertained by some that there are not now in being any true Ministers of Christ who can as Ambassadours from Christ in the name of God and in his authority speak unto the people because there are none that can take upon them to preach by an infallible spirit The reason alledged is because those who speak so in the name of God as his Ambassadours or as in his stead must do it by a Word which is wholly undoubtedly and meerly true that so they may be certainly known both to themselves and others to be so commissioned from the Lord and that both preachers and hearers may be infallibly assured that it is indeed the word of God which they preach Thus say they the first lawful preaching of the Gospel was performed by word of mouth and that such as was syncere 1 Pet. 2. 2. Sound Doctrine Titus 1. 9. Such as was received not as the word of men but as it was indeed the word of God 1 Thes 2. 13. And therefore since God hath nowhere commanded nor licensed that what was begun by such a word of truth should afterwards be carried on by a word not wholly and meerly true that those who now take upon them to perform that office of a Minister in the worship of God speaking in the name of God and as his Ambassadours unto the people in as much as they cannot pretend to such infallibility do act without commission and are guilty of will-worship and are not to be reputed the ministers of Christ in as much as all Administrations in the Church are to be by his institution and command Now from that which hath been said in opening this point we have a full and satisfying answer unto this namely First that however in laying the foundations of the Church of the New Testament and in setting down the institutions of the worship it was necessary that God should make use of persons of infallible gifts which accordingly was done in Christ and his Apostles and Evangelists yet that it was never intended that the work should be carried on by such but that in building upon those foundations and in the Churches growing up even to the measure of the stature to which it is intended in this world Ephes 4. 12 13. the work of God should goe on and prosper in the hands of his servants by the use of ordinary gifts in studying the Scriptures and in teaching and instructing one another in the knowledge of the Gospel and so as each teacher in the Church hath need to be taught and is supposed to be subject unto errour as hath been shewed from 1 Thes 5. 19. pag. 145. which will yet be more clear from that place if it be considered that those duties there mentioned by the Apostle in that golden chaine from vers 16. to 21. are linked together in such order as they are depending one upon another in a Christians practice as if we should read them thus That ye may rejoyce evermore pray without ceasing for that end in every thing give thanks for that end quench not the Spirit and so of the rest as you would not quench the Spirit despise not prophesie and for that end prove all things and hold fast that which is good for he that proves them not despiseth his teachers doctrine as not worthy to be considered or examined Now this connection betweene these duties being the Apostles scope it appears that the Spirit is quenched by despising that prophesying wherein there may be some errours and mistakes Therefore however the Apostles and Evangelists who were to write the Scripture had an infallible gift yet ordinary Elders of Churches even in the Apostles time had it not but were subject to mistakes as we see in the Angels of the seven Churches Rev. 2. 3. And of the Elders of Ephesus it is said that even from amongst themselves should men arise speaking perverse things to draw away disciples after them Acts 20. 30. Secondly We see also that the state and condition of the Church of the New Testament bespeaketh as much that the Church should be built up by the use of such gifts onely and that extraordinary gifts should cease as hath been shewed in the third Reason of the point God had otherwise in part lost his end in speaking to us by his Sonne of which his speaking one end was that he might bring down the knowledge of himself so farre to our capacity as that in the use of ordinary gifts by search and study of the Scriptures we might understand the great and deep things of God without the help of gifts infallible and extraordinary Thirdly the nature of the office of a Pastour and Teacher in the Church speaketh no lesse in as much as they are
forbid the application of the seal to Infants it behoveth them to shew by what warrant from God they make that alteration And whereas they of that opinion against Infant-Baptisme think that they are onely upon the negative part and therefore call for a precept or example to prove the lawfulnesse thereof thinking it sufficient because as they suppose neither precept nor example can be found thereupon to refuse the practice of it in this they are mistaken As for a command there it is Gen. 17. 9. Thou shalt keep my covenant therefore that is shalt perform the token of it thou and thy seed after thee in their Generations which as hath been shewed is a command which lieth upon Abrahams spiritual seed now in the times of the New Testament and it behoveth such as deny Infant-Baptisme to shew that God hath made such an alteration in the token or seal of his covenant as that it is now not to be applyed unto Infants and whereas the application of it unto them was a part of the token or seal thereof before Christ that since Christ it hath by a word of institution from God ceased so to be Thirdly This application of the token of the covenant unto Infants cometh not onely under the notion of a duty but also of a priviledge therefore is it said Acts. 7. 8. he gave to Abraham the covenant of circumcision and so he begat Isaac and circumcised him the eighth day It was therefore a gift conferred upon him and his which being given to Abraham and to his spiritual seed in their generations to him as the father of all them that believe to all beleevers as his seed a priviledge both to parents and to children which I say being once given by God who may presume to take it away without a word and warrant from himselfe and we know the gifts of God are without repentance Rom. 11. 29. therefore is it not to be imagined that by him it should be taken from his people least of all that now in the times of the new Testament his bounty to them should be short of what it was before Obj. It will be objected yet further that this command thus urged is onely from the Old Testament but if the application of the token of Abrahams covenant to Infants now had been intended the New Testament had not been so silent in it as not to leave us one precept or example for it To this I answer Answ First that the New Testament is not altogether silent in this matter as for instance Acts. 2. 38. where Peter said unto the people Repent and be baptized every one of you in the name of the Lord Jesus for the demission of sinnes and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off that is even to the Gentiles also even as many as the Lord our God shall call Namely the promise of receiving the Holy Ghost which he saith they should receive upon their repentance and baptisme according to that in Joel mentioned vers 17. that in the last days God would poure out of his spirit upon all flesh as well upon Gentiles as Jewes and not onely so but also according to Gods promise unto Abraham therefore he saith it was not onely unto them but also to their children for as we may grant that in Joel to be here meant so we must not exclude that of Abraham for they are both as one in this matter The gift of the Holy Ghost and that also to the Gentiles is a main branch of Abrahams covenant as we see Gal. 3. 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith Nor may we confine that promise in Joel to extraordinary gifts of tongues and miracles because it is a promise that was not to expire with the Apostles times Acts 2. 17. but extendeth to all the latter days and unto all those whom the Lord calleth among the Gentiles and is yet in fulfilling when all those gifts are ceased for that phrase the last dayes in Scripture signifieth all that space of time from the comming of Christ in the flesh to the end of the world 1. Tim. 4. 1. 2. Tim. 3. 1. Heb. 1. 2. 9. 26. And if the words be considered it will appear that the ordinary gifts of the spirit are also included therein Mark the words In the last days saith God I will poure out of my spirit upon all flesh This in the general In particular it followeth First your Sons and your Daughters shall prophesie and your young men shall see visions and your old men shall dream dreams This we may understand of extraordinary gifts and prophesying fulfilled in the Apostles Prophets extraordinarily inspired in the Primitive times of use then in laying the foundations of the Church of the New Testament being of the seed of the Jews Secondly and on my servants and my handmaids will I pour out of my spirit in those days and they shall prophesie This must be meant of ordinary gifts because it is made a distinct thing to the former as that which God would do for all his servants he would give them the spirit of prophesie as we see Rev. 19. 10. when John would have worshiped the Angel because he had revealed such prophesies unto him the Angel forbids him saying See thou do it not and for this reason for saith he I am thy fellow servant namely in this thing and not onely his but also of thy brethren that have the testimony of Jesus for the testimony of Jesus is the spirit of prophesie Now every beleever hath the testimony of Jesus so is it said Rev. 12. 17. The Dragon made Warre with the Church which keep the commandements of God and have the testimony of Jesus Christ So chap. 1. 9. Therefore every beleever hath the spirit of prophesie although not so as to preach in the Church a priviledge forbidden unto Women 1 Cor. 14. 34. 35. yet to understand the prophesies which the Saints of the Old Testament ordinarily had not the prophesies were as things sealed up in those dayes but Christ hath opened the seales of that book to us of the New Testament 1 Pet. 1. 10. 11. Dan. 12. 9. Rev. 5. A promise to this effect we have also to all beleevers Joh. 16. 13. when the spirit of truth is come he shall lead you into all truth and he shall shew you things to come So Joh. 2. 13 20 27. he saith not onely to fathers and young men but also unto little children in religion that they had received the unction of the holy one and they knew all things being taught by that anointing As these places must be understood of what is common to all beleevers
knowing the Lord and the mystery of his will The Prophets did not so fully understand what themselves prophesyed as now they are understood 1 Pet. 1. 11. And indeed this is one main thing intended in Gods speaking by his Sonne a bringing down of the knowledge of God to the understandings of the sonnes of men to the lowest condescention This work is full of difficulty God therefore condescends and findes out wayes to doe it by degrees now when he spake to us by his Sonne he did as much as could be done therein No man knoweth who the Father is but the Sonne and he to whom the Sonne will reveale him Luke 10. 22. Reason 2. Because by speaking to us by his Sonne he hath also put us into a capacity of attaining to as neere communion with God in the visions of his glory and revelations of his love to us in an ordinary way as they attain'd unto by those extraordinary wayes of speaking to them and however those wayes are ceased yet we in a right sense understood are not without the visions and revelations of the Lord. The reason is because by means of that glorious manifestation which God hath made of himselfe by his Sonne all the Saints of the New Testament have a more plentifull participation of the Spirit of God then formerly was had John 7. 38. He that believeth in me saith Christ as the Scripture hath said out of his belly shall flow rivers of living waters This he spake sayes the Evangelist of the spirit which those who believe in him should receive for saith he the spirit was not yet given because Christ was not yet glorified so as such giving of the spirit was to be an effect of the shining forth of his glory among his people which is as much as to say it is a fruit of Gods speaking to us by his Sonne The spirit stayed untill that light and glory did appeare The spirit of God is the spirit of truth accordingly he worketh like himselfe John 14. 17. and 16. 13. therefore when the whole mysterie of the truth of the Gospel was revealed by Jesus Christ the Sonne of God then was the season of this more plentifull pouring forth of the Spirit of God upon his people The Spirit was given before but not in such a measure or degree as afterwards The Scripture sometimes speaketh of a new degree as of a new thing Gal. 4. 4. God sent his Sonne to redeem them that were under the Law that we might receive the adoption of Sons yet they had received the adoption of Sons before in the times of the Old Testament To whom pertaineth the adoption saith the Apostle Rom. 9. 4. And Israel was his first-born Exod. 4. 22. Hos 11. 1. but the priviledge thereof the people of God in the nonage of the Church had not received in that degree as afterwards they did Galat. 4. 1. And yet at the resurrection such a farther degree is spoken of to be expected as if we had not yet received the adoption Rom. 8. 23. Waiting for the adoption the redemption of the body The reason is because the latter so exceeds in glory that which was before as the Apostle speaks concerning the differing glory of the ministration of the Old Testament and the New 2 Cor. 3. 10. Even that which was made glorious had no glory in this respect by reason of the glory which excelleth Thus also and for the same reason though he speaks but of another degree or measure of giving the spirit he speaks of it as if it had not been at all given before The spirit was plentifully given before to the Prophets extraordinarily inspired but now it is so given to all believers although in another way at least it is a priviledge belonging to them however by too many it is so much neglected Therefore is it made an appurtenance to our adoption Rom. 8. 15. Ye have received the spirit of adoption whereby we cry Abba father Again because ye are Sonnes God hath sent forth the spirit of his Sonne into your hearts Gal. 4. 5. Because it is a gift bestowed upon all believers And in 1 John 2. 20. the Apostle saith not onely that the fathers or young men but also even the little children under which three names he comprehendeth believers of all sorts had received the unction of the holy one and knew all things And to all the Saints in the Churches of Galatia he saith that by the hearing of faith they had received the spirit Gal. 3. 2. Therefore the officers or ministers of the Church and preachers of the Word who also are ministers not of the letter but of the spirit 2 Cor. 3. are men of the same gifts as others are subject also to errour as others are 1 Thes 5. 19 20 21. That prophecying which we must not despise as we would not quench the spirit the Apostle saith we must suppose may bring us something that is not good Quench not the spirit despise not prophecying prove all things hold fast that which is good Therefore are they called Elders because however their Function is sacred yet their gifts are the same with other Christians and differ not in kind but onely in degree chosen therefore by Christians from amongst themselves And for a further proofe and illustration of this truth we may observe that the ordinary preaching of the word by such persons so gifted whether Elders or others allowed by the Church to preach the word is there called prophecying Despise not prophecying As also it is called by that name Rom. 12. 6. and 1 Cor. 14. And as the Preachers are called Prophets so what provision they by study labour have provided for the people is called a revelation 1 Cor. 14. 29. Let the Prophets speak two or three viz. onely so many at one meeting and let the other judge If any thing be revealed to another that sitteth let the first hold his peace for ye may all prophecy one by one that ye may all learne and all may be comforted and the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace In all this the Apostle speaketh of ordinary preaching First because it was such wherein the women might not speak in the Churches V. 34. As for women that were Prophetesses extraordinarily inspir'd they might speake therein Therefore that was one thing for which Thyatira was blamed namely for suffering the woman Jezabel to teach who called her selfe a Prophetesse and was not Rev. 2. 20. And it is said that Philip had foure daughters that did prophecy Acts 21. 9. Secondly because we cannot suppose that a revelation received from God by a Prophet extraordinarily inspired could runne him upon extravagancies or upon that which made confusion in the Church so as the Apostle should need to tell them that two persons must not speak together at once And also because he saith the spirits of such Prophets are
proper work where your advantage is and though your desires and intentions in the main are good yet you 'l mscarry and come short of what you seek in stead of advancing forward you 'l go backward in Religion and the work of God in stead of getting higher you will be low and poor and beggarly even in the dust and as Children caried about with every wind of Doctrine by the craftynesse of men whereby they lie in wait cunningly to deceive This hath always been the policy of Satan he passes not how strong or fervent your affections are about the matters of the soule so as you are besides your work for so the work of God is hindered and his work goes on Vse 3. Hence also learne how to study and to heare the word with profit There are mistakes as in the matter or the Object so in the manner of our study Now from the point which hath been opened this is the rule that we hear and study as those who are spoken to by the Son and that in three particulars especially First you must give the more earnest heed to the things which are spoken This is the Use made of this point by the Apostle Heb. 2. 1. having in the former chapter proved this Doctrine that God hath spoken to us by his Sonne and withall set forth his dignity above the Angels that is his conclusion Therefore saith he let us give the more earnest heed to the things which we have heard least at any time we let them slip This is the great impediment whereby the saving vertue of the Gospel is obstructed and it becomes so fruitlesse in the soules of men because other things are heeded so so much and that so little Dogges and Horses are regarded by us but when God hath written to us the great things of his Law they are accounted as a strange thing Hose 8. 12 This is the cause why after so much meanes enjoyed so little good is done when after many Messengers the Lord hath sent his Sonne in stead of yielding him the fruits of his Vineyard the sons of men conspire to kill the Son that so the Vineyard may be theirs Christ hath said enough to overcome the hardest heart he shews the plenty of his Fathers house the priviledge and blessed state of the sonnes of God the sweetnesse of a pardon the glory of the life to come but alas it is not a carelesse slothful or bare hearing that will doe the work Hearken diligently unto me says God so hear and your souls shall live Isai 55. 1 2. Stirre up your selves then when ever you engage in this work think who it is that speaks and what he sayes and know that if you slight him now you shall not do it long the time is near at hand when you must stand before his seat of judgement and receive your sentence from his mouth for life or death eternal Secondly you must continue in his word and not be tossed to and fro with every wind of Doctrine as clouds without water as the Apostle speaks Jude 12. If ye continue in my word saith Christ then are ye my Disciples indeed and ye shall know the truth Joh. 8. 31. Such therefore as are ever wavering and flitting to and fro without establishment so far at least as they are so unconstant and unsetled they are not taught by him but by their own corrupt and sinful ends or they take up things on trust from men and so as the tide turnes they turn and float about according to the stream and current of the times or as they are biased from their own corruptions Two things must be in this continuing in the word of Christ First the understanding must be established in the truth and you in some measureable with your own eyes to see it and to charge it home upon your souls as the truth of God Secondly your practice must be answerable he that is not a doer of the Word is a forgetful hearer James 1. 25. The seed sown is not preserved in the earth except it grow Thirdly The truth must make you free Joh. 8. 32. Then are ye my Disciples indeed saith Christ and ye shall know the truth and the truth shall make you free if ihe son makes you free then are ye free indeed Two things there are in this freedome First a freedome from the raigning power of sinne Secondly an establishment with a free spirit in the service of the Lord. It is not enough that you continue in the word unlesse it hath this powerfull saving work upon you to change the heart to sanctifie it and to subdue the soule to the power of the truth and grace of Christ Fourthly you must labour to receive the Word not in the letter only but the spirit also with the word The Spirit is received sayes the Apostle by the hearing of faith Gal. 3. 2. And beleeving ye were sealed by the holy Spirit of promise Ephes 1. 13. which being a peculiar blessing upon and effect of the Sons speaking as we have heard therefore that you may hear as those who are spoken to by the Sonne this also must be added These are the revelations to be expected and which you are to labour for and this is the onely way to be above external formes and outsides not to lay formes aside for so you are besides them not above them but by a right use of them to labour after higher things for which they are designed I through the law am dead to the law sayes the Apostle Gal. 2. 19. that is by a right use of the Law he was dead to the Law so by a right use of formes which is whether it be the preaching of the Word or any other Ordinances to be made partakers of the Holy Ghost in the use of them in a right sense understood wee are above them It is most true to rest in any formes even in the Letter of the Word it selfe that is in the meer notion or understanding of it without the Spirit is low and poor and beggarly but by way of prevention or redresse hereof to seek and wait for extraordinary revelations is out of one extreame into another and in striving to be above formes to neglect and lay aside the ordinances and wayes of God which he hath sanctified and set apart to be the way and method of a blessed enjoyment of himselfe Nor will this do the work pretended this seeking after extraordinary revelations is as low and poor a matter as the other Those were usefull onely in the time of the Churches infancie or when foundations were in laying as was shewed before therefore whilst men seek that way to be above they are below even in the dust The fruit of every ordinance in the worship is an anointing with fresh oyle even a further participation of the Spirit of God so the comfort of a Sabbath is exprest in that Psal 92. 10. entitled A Psalm or Song
called Elders and leaders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over Gods heritage but as examples to the flock 1 Pet. 5. 3. to go before the people in the same work wherein the whole Church is engaged namely among other things in the search and study of the Scriptures therefore supposed to be endued but with the same gifts for kind with the rest of their brethren the difference betweene them and others in respect of gifts being onely in degree and eminency not in kind as hath been shewed chosen therefore they are by the Church from amongst themselves and according to certain rules set down in Scripture as in 1 Tim. 3. Titus 1. which might not be in case they should be persons extraordinarily inspired and could speak by an infallible Spirit and known such to be for such can be chosen onely by God himself either immediately from Heaven or by a Prophet or an Apostle in which case the Lord also giveth Testimony to such choice by the gift of miracles Heb. 2. 4. Nor is it any disadvantage to the Church to be taught by such who are themselves subject unto errour since we are not to take any thing meerly upon trust from our Teachers but are commanded to try the spirits and to prove all things And if we says the Apostle or an Angel from Heaven preach another Gospel unto you let him be accursed Gal. 1. 8. Nay I may adde that since our work and duty is to search the Scriptures it is for our advantage that our Leaders who go before us therein are persons of the same gifts and subject to the same infirmities with our selves because hereby that wherein they excell will be a provocation and encouragement to us to be industrious in the same study and labour And that wherein they are defective layeth a necessity on us to search and study so much the more lest we be misled And had the Lord continued persons of such infallible gifts it had been a means to take us off from that laborious and diligent search and study of the Scriptures which now we are necessitated to as was shewed at large in opening the point Quest If the Question be how such persons then can speak unto the people as Ambassadours from God and in his name so as the people may receive it in his authority and may be assured that what they receive is indeed the word and truth of God To this I answer Answ That it is true indeed if when we receive the truth as spoken to us in the name of God it were to be supposed that we receive it onely upon trust from those who are our Teachers it must then be granted that none can speak to us in the name of God but only such as have an infallible gift and of whom we can be certain of their faithfulness therein but that is not our work to build our faith onely upon the credit of our Teachers although that is not to be denied its due respect but what ever certainty we have of their faithfulness and ability our faith hath a further ground to fix upon namely First upon the selfe-evidencing property which is in light and truth for which cause it is that the Apostle himself saith 1 Cor. 10. 15. I speak as to wise men judge what I say and Gal. 1. 8 9. If we or an Angel from heaven preach any other Gospel unto you then that ye have received let him be accursed Therefore also 2 Cor. 4. 2. he saith that he and his fellow-labourers did not take any other course or use any other meanes to gain upon their hearers but by manifestation of the truth commending themselves to every mans conscience Such things revealed concerning God and Christ and man so put together in one body of light each part thereof bearing witness to illustrating and bespeaking the other all agreeing in such full consent and harmony of truth so far beyond the wit of any creature to have invented is discerned and acknowledged by true beleevers to be the truth of God and in some sort not unlike as light is known to be light by him that sees it therefore I say that is one thing upon which our faith in beleeving the truth of God depends beyond the credit of our teachers how great soever it be And yet this is not enough because such is mans impotency and corruption being left unto himself as his light is his darknesse so as by how much the stronger his reason is so much the more he is infatuated and deluded seeing he seeth not and hearing he doth not understand nor yet perceive Matth 6. 23 13. 13. therefore I must adde That our faith dependeth Secondly upon the inward testimony and work of Gods spirit opening the heart and inabling us to see this light and to beleeve the truth And without this work of the spirit whatever may be said in reason a full beleefe thereof as the truth of God cannot be Joh. 14. 26. The Holy Ghost shall teach you all things Joh. 16. 13. He shall lead you into all truth 1 John 2. 20. 27. Ye have an unction from the holy one and ye know all things 2 Cor. 1. 21. 22. He which establisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of his spirit in our hearts Therfore when the Lord Christ himself preached Joh. 6. the Jewes despising him and saying Is not this the Carpenter our Saviour saith the reason was because they were not taught of God vers 43. Quest If the Question be how the Spirit doth this Ans I answer First not by extraordinary or immediate revelations as was shewed from John 16. 13. p. 137. The spirit shal not speak of himself c. The spirit wil not come to any man and say in so many words this is truth or this is Scripture or this the word of God But Secondly The spirit doth it by sanctifying us through the truth John 17. 17. Sanctifie them through thy truth thy word is truth So John 7. 17. If any man will do the will of him that sent me saith our Saviour he shall know of my doctrine whether it be of God or not 1 Pet. 1. 23 24 25. The Apostle to prove the word to be the immortal seed of God saith it liveth and abideth for ever thereby intimating that it abideth not where it liveth not therefore by its being made a sanctifying word it becomes an abiding word in that soule A sanctifying word is when together with it we receive the spirit which is a fountain of life in every believer Three things there are in this his sanctifying us through the truth wherby we are brought to believe it to be the truth of God First in this sanctification a man is by the spirit wrought to give up himselfe to the power of this truth of God as his and that in every facultie for that is the