The Complaint of a Sanctified Sinner Answered, Verse 6

The Complaint of a Sanctified Sinner Answered · Verse 6

p. 110VERS. 6.

But now we are deliuered from the Law, being dead vntounto it, wherein we were holden, that we ſhould ſerue in newneſſe of Spirit, and not in the oldneſſe of the Letter.

THe ſcope and drift of the Apoſtle, as heretofore I hauehave ſhewed in theſe two Verſes 5, 6. is this; by a compariſon to amplifie that part, that himſelfe and other true Beleeuers ſhould bring forth fruit to Chriſt; and thus he reaſons: As when we were vnderunder the Law, & married to the Law, we brought forth fruits anſwerable to that condition: ſo now, being freed from the Law, and married to Chriſt, it is fit and meete we ſhould bring forth fruit to him; ſo reaſons the Apoſtle in theſe two Verſes.

The firſt part of this compariſon is laid downe Verſ. 5. which we hauehave alreadie handled; In this ſixth Verſe the Apoſtle comes to the other part of it, namely this, That himſelfe and other true beleeuers, being now deliuered from the Law, they ought, and they were bound in lieu of that mercy, to bring forth fruit to Chriſt, and to ſerue p. 111the Lord; that is the generall matter of this ſixth Verſe.

The particulars of it are theſe: Firſt, 1the Apoſtle makes knowne, that himſelfe and other true beleeuers were deliuered from the Law, ſetting that in oppoſition to their former condition, in theſe words: But now we are deliuered from the Law. As if hee had ſaid, Wee were heretofore in the fleſh, and conſequently vnderunder the Law; but now we are in a contrary ſtate and condition, now we are deliuered from the Law.

Secondly, he ſets downe the proofe of that, 2that they were deliuered from the Law, and that is from the death of that which held them in bondage vnderunder the Law, in the next wordes: That being dead, wherein wee were holden.

And then in the next place hee layes downe the end of their deliuerance, 3that himſelfe and other true beleeuers were deliuered from the Law, to this end, that they ſhould ſerue the Lord, expreſſing alſo wherein, namely, in newneſſe of Spirit. And that is further amplified by denyall or remouall of the contrarie: Not in the oldneſſe of the Letter.

Wee ſee the relation this Verſe hath to the foregoing matter, the generall matter of it, and ſeuerall branches of it. Interpretation(But now we) by the perſons in this place vnderunder the word (we) the Apoſtle meanes (as before I ſhewed) himſelfe and all other true Beleeuers both of Iewes and Gentiles: and what it is to be deliuered from the Law, I likewiſe made knowne before, namely this, not to be freed from al obedience to the Law, but to be freed from the rigour of the Law, and from the curſe of the Law, and from the power of it, to ſtirre vp to ſinne through the corruption of our nature, and ſo theſe words, But now we are deliuered from the Law, carry this ſenſe: But now both I and you and all true Beleeuers are freed from the rigour, and from the curſe of the Law, and from the power of it. (Being dead vntounto it) or rather as the new Tranſlation hath p. 112it, That being dead, wherein we were held: that I take to be the better reading, the word (foreign) being ſupplyed in the originall, and in our Engliſh, the word (it) or (that.) Now theſe words (That being dead) ſome would hauehave to be referred to the Law; and the meaning to be this, We are deliuered from the Law, the Law being dead. But (as reuerend Beza ſaith well) the Apoſtle would not ſo ſay, that phraſe, That the Law of God is dead, is not found in any of his Epiſtles: but theſe words (That being dead) are rather put downe abſolutely, as if the reading were thus (that thing being dead.)

And if any demand what is then meant by that thing? I anſwere in a word, that ſinne, that corruption, that is in vsus by nature, or rather indeed the force, the power and the ſtrong working of that corruption, as wee may eaſily gather from the context: for in the Verſe before, the Apoſtle ſaith, When wee were in the fleſh, the motions of ſinnes which were by the Law, had force, had a ſtrong and powerfull working in our members, to bring forth fruit vntounto death: and then here he ſubioynes, But now wee are deliuered from the Law, that being dead wherein wee were held. And what can we vnderſtand by that thing, as beſt agreeing to the context and purpoſe of the Apoſtle, but euen that force, that power and working of ſinne before ſpoken of, which it had in the Apoſtle and other true beleeuers, when they were in the fleſh?

(Being dead vntounto it) that is, being broken, and as it were, dead, and not able to bring forth curſed and bitter fruits as it was wont. (Wherein we were holden) the word rendred (holden) properly ſignifieth forcibly and tyrannically holden. Rom. 1.18.Rom 1:18The ſame word is vſed, Rom. 1.18. For the wrath of God is reueiled from heauen, againſt all vngodlineſſe and vnrighteouſneſſe of men which with-hold, that is, vniuſtly & forcibly with-hold the truth in righteouſneſſe. And ſo the meaning of theſe words is this; Which did ſtrongly, forcibly, and as a…yrant hold vsus in bondage vnderunder p. 113the Law. That we ſhould ſerue, that is, that we ſhould ſerue God, that wee ſhould yeeld ſound and ſincere obedience to the will of God reuealed in his Word. (In newneſſe of Spirit.) To paſſe by the varietie of Interpretations by newneſſe of Spirit, wee are here to vnderſtand true holineſſe both of heart and life, wrought in true Beleeuers by the Spirit of Chriſt, and comming from them as they are regenerate, euen from their ſoules renued by the Spirit of grace, and therefore called newneſſe of Spirit. (Not in the oldneſſe of the Letter) that is, not in holineſſe which is onelyonly by the miniſterie of the Law, which of it ſelfe is a dead letter, 2. Cor. 3.6, 7. 2. Cor. 3.6, 7. Gal. 3.2.2 Cor 3:62 Cor 3:7Gal 3:2and is not able to giuegive the Spirit, Gal. 3.2. and ſo is only externall and outward, and ſuch as may come from men in their natural ſtate and condition.

In which ſtate GODS Children and true Beleeuers were before their new birth in Chriſt, and therefore called the oldneſſe of the Letter. And this Expoſition may further be confirmed by that, Rom. 2.29. Rom. 2.29.Rom 2:29where the Apoſtle ſaith, True circumciſion is inward, of the heart, and then ſubioynes in the Spirit, not in the Letter. Thus then are wee to conceiue the meaning of the Apoſtle in the words of this Verſe, as if he had ſaid:

But now both I and you and all true beleeuers are freed from the rigour of the Law, and from the curſe of it, and from the power of it to ſtirre vsus vp to ſinne, and the force, power, and ſtrong working of that corruption that is in vsus by nature being broken, and as it were, dead, and not able to bring forth curſed and bitter fruits as it was wont, which in former times did ſtrongly and forcibly, euen as a Tyrant, hold vsus in bondage vnderunder the Law, that now wee ſhould yeeld ſound and ſincere obedience to the will of God reueiled in his Word, in true holineſſe both of heart and life, wrought in vsus by the Spirit of Christ, and comming from our ſoules, renued by the Spirit of grace, and not onelyonly in externall and outward holineſſe, ſuch as is by the miniſtery of the Law, and may come p. 114from ſuch as are yet in their naturall ſtate and condition, and in their old corruption.

To paſſe by that which is offered vntounto vsus from the firſt words of this Verſe, But now wee are deliuered from the Law, namely this,

That true Beleeuers are freed from the rigour and curſe of the Law, and from the power of it ſtirring vp to ſinne. Of that we hauehave ſpoken heretofore; therefore I paſſe by it.

In the firſt place conſider wee the generall matter of this Verſe. The Apoſtle makes knowne in this Verſe in generall thus much,

That himſelfe and other true beleeuers being deliuered from the Law, they ought, and they are bound in lieu of that deliuerance, to bring forth fruit to Chriſt, and to ſerue the Lord, that is the generall drift of this Verſe; hence we are taught,

That our freedome and deliuerance from the rigour and curſe of the Law, Doctrine 1 Freedome and deliuerance from any yoke of bondage, binds ſtrongly to the ſeruice of God.binds vsus ſtrongly to the ſeruice of God; yea, the point is generall, our freedome and deliuerance from any yoke of bondage, either from ſin, or from the conſequence of ſinne, that which followes on ſinne, any miſerie or trouble whatſoeuer, is a ſtrong bond binding vsus to ſerue the Lord, to glorifie him, and to walke before him in all holy obedience: when we are deliuered from ſinne, or from any miſerie or trouble of body or mind, temporall or ſpirituall, wee are bound, in lieu of that mercy, to walke before the Lord in all good conſcience, euen ſtudying and endeuouring to pleaſe him in all things: the Scripture is plentifull in the proofe of this. Luk. 1.74, 75.Luke 1:74Luke 1:75Luk. 1.74, 75. ſaith old ZACHARY, That wee being deliuered out of the hands of our enemies, ſhould ſerue him without feare all the dayes of our life, in holineſſe and righteouſneſſe before him. Exod. 20.2.Exod 20:2Exod. 20. verſ. 2. the Lord ſets this as a ſtrong Argument and motiue to ſtirre vp his People to ſerue him, and to bind them to p. 115yeeld obedience to his Lawes and Commandements: That he is the Lord their God, which brought them out of the Land of Egypt, out of the houſe of bondage. I am (ſaith he) the Lord thy God, which hauehave brought thee out of the Land of Egypt, out of the houſe of bondage. Therefore, Thou ſhalt hauehave none other Gods before me.

And this bond of obedience is againe remembred, Micha. 6. verſ. 3, 4, 5. Micha. 6.3, 4, 5.Mic 6:3Mic 6:4Mic 6:5The Lord there complaynes by his Prophet, of the want of obedience, that the people did not ſerue him, and yeeld obedience to him as they ought to hauehave done: hee preſſeth this very Argument againſt them, to ſhew the greatneſſe of their vnthankefulneſſe and diſobedience: O my people, (ſaith he) what hauehave I done to thee, or wherein hauehave I grieued thee? teſtifie againſt me. Surely, I hauehave brought thee vp out of the Land of Egypt, and redeemed thee out of the houſe of ſeruants, and I hauehave ſent before thee MOSES, AARON, and MIRIAM. O my people, remember now what BALAK King of Moab had deuiſed, and what BALAAM the ſonne of BEOR anſwered him, from Shittim vntounto Gilgal, that yee may know the righteouſneſſe of the Lord. Matt. 11.28. Chriſt calls all to him that are weary and loden, clogged with the yoke and burden of their ſinnes, promiſing eaſe and refreſhing to them; but withall he ſubioynes by way of reſtipulation or indenting with them againe, Verſ. 29. Take my yoke on you, and learne of me, that I am meeke and lowly in heart, and yee ſhall find reſt vntounto your ſoules. As if he had ſaid, I vouchſafing this mercy to you, freeing you from the yoke and burden of your ſinnes, preſſing your ſoules as low as hell with diſcomfort, oh, you are bound in lieu of this mercy, to yeeld this fruit to me againe; you are to deny your ſelues, and your owne reaſon, will, and affections, and to ſubmit your wils to the obedience of the Goſpell. And to this I might adde many other teſtimonies of Scripture cleering and confirming this truth, That our freedome from any yoke of p. 116bondage, from ſinne, or that which followes on ſinne, any miſerie or trouble, is a ſtrong bond ſtrictly binding vsus to ſerue the Lord, and to walke before him in all holy obedience; the reaſon of it is this:

Our freedome from any yoke of bondage, Reaſon. binds vsus to be thankefull to the Lord, wee are to acknowledge his goodneſſe and mercy, his power and good prouidence appearing to vsus, in that our deliuerance, and thankefully to remember it, and to praiſe him for the ſame; euen Nature it ſelfe teacheth vsus to acknowledge the kindneſſe of man that hath freed vsus from ſome trouble or danger, and to commend the meanes by which wee hauehave beene freed from ſickneſſe, from impriſonment, or the like; and much more ought Religion to teach vsus, thankefully to acknowledge the goodneſſe and power of God manifeſted in the ſame, he hauing either without meanes deliuered vsus, or giuen meanes to vsus, and vouchſafed a bleſſing on them, and made them effectuall for our deliuerance.

Now our thankefull acknowledgement and remembrance of the mercy and power of God in our deliuerance, is expreſſed in walking worthy of that mercy in ſome meaſure of holy obedience; and therefore this muſt needs be held as a certaine truth, that our freedome from any yoke of bondage, is a ſtrong bond ſtrictly binding vsus to ſerue the Lord, and to walke before him in all holy obedience.

Let no man then imagine, Vſe. that he is freed from the rigour and curſe of the Law, Freedome from the rigour and curſe of the Law, giues no libertie in men to liue as they liſtand therefore hee may liue as hee liſt, and that hee is therefore at libertie to follow the luſts of his owne heart. Hath the Lord freed thee from hell, death and damnation? Hath he done ſo great things for thee, that thou ſhouldeſt ſerue the Deuill, and ſerue the luſts of thine owne heart? No, no; If thou ſo thinke, thou deceiueſt thy ſelfe, thy freedome from ſinne, and from the curſe of the Law, binds thee ſtrongly to all holy obedience; and if thou yeeld it not to the Lord, thou p. 117art the moſt vnthankefull wretch that liues on the face of the earth; it may be ſaid to thee as Moſes ſaith to the People, Deut. 32.6. Thou fooliſh and vnwiſe perſon, doſt thou ſo reward the Lord?

And to deſcend to ſome particulars: Hath the Lord freed thee from ſome ſpeciall danger, from ſickneſſe from ſome particular trouble of body or minde, beſides deliuerance from common troubles and dangers vouchſafed to thee, and doſt thou forget it? Doſt thou forget to be thankefull, and to expreſſe thy thankefulneſſe in ſome meaſure of holy obedience? Certainely then thou maiſt iuſtly looke for plagues ſeuen-fold more, as it is Leuit. Leuit. 26.24, 28.Lev 26:24Lev 26:2826.24, 28. and thou maiſt iuſtly looke for a worſe thing to come on thee, as Chriſt ſaid to the man healed of his diſeaſe, Ioh. 5.14. Thou art made whole: ſinne no more, Ioh. 5.14.John 5:14leſt a worſe thing come vntounto thee. If thou wouldſt not prouoke the Lord after ſickneſſe, or ſome other trouble remoued from thee, to ſend a greater plague and iudgement on thee, remember this, that thy deliuerance from that trouble, ſickneſſe, and ſuch like, binds thee ſtrongly to all holy obedience, and thou art to hauehave thine heart enlarged, and thy mouth opened in magnifying and prayſing the Lord for that mercy: yea, thou art to expreſſe thy thankefulneſſe in heart, in tongue, and in life and conuerſation, and ſo to walke before the Lord, with greater care to pleaſe him: and therefore labour thou to be able to ſay with Dauid, Pſal. 119.71. Pſal. 119.71.Ps 119:71It is good for me that I hauehave beene ſicke, or in this or that trouble, and now am deliuered: for I find my ſelfe thereby humbled, and that now there is wrought in mee a greater care to pleaſe the Lord, and to walke humbly before the Lord. This thou muſt finde after deliuerance from trouble either of body or mind; and if it be not thus with thee, but after deliuerance out of ſickneſſe or other trouble of body or mind, thou art either more careleſſe, or at leaſt not better then thou waſt before; but proud before, proud ſtill; couetous p. 118before, couetous ſtill; a drunkard before, and a drunkard ſtill, which indeed is the caſe of too many; and ſome there be, who in time of ſickneſſe, the hand of God being on them, hauehave cryed out againſt pride and the vanities of this world, and ſome hauehave complayned of their ignorance and vnprofitableneſſe, and hauehave promiſed amendment; yet being deliuered, hauehave turned backe againe to their old byas, and become as bad or worſe in their euill courſes, then euer before: and if it be thus with thee, certainly that forgetfulneſſe & that vnthankfulneſſe of thine, is a iudgement of God on thee, and it ſeales vp the wrath of God againſt thee; and that affliction or trouble, out of which thou haſt beene deliuered, is but a fore-runner of a greater and more fearefull iudgement of God to come vponupon thee.

In the next place we are to obſerue, how the Apoſtle here proues that himſelfe and other true beleeuers were deliuered from the law. Thus he proues it, that the force, the power and the ſtrong working of the corruption of nature, was broken, and as it were, dead in them, and not able to bring forth the curſed fruit of it, as it was wont, and therefore they were deliuered; ſo reaſons the Apoſtle. Hence wee are giuen to vnderſtand thus much, That the power and force of ſinne being weakened and broken in vsus, and as it were, dead, and not able to bring forth the curſed fruits of it, as in former times it was wont, it is an Argument, and a plaine euidence & proofe of this, That wee are freed from the Law, euen from the rigour and curſe of the Law. Doctrine 2

If a man find the force of ſinne broken in himſelfe, The power and force of ſinne being weakened in men, it proues that they are freed from the rigour and curſe of the Law.and that now the corruption of his nature hath not that ſtrong, powerfull, and violent working in him as it hath had in times paſt, and that the euill motions of it hauehave not force in his members to bring forth fruit vntounto death, he may certainely conclude, that hee is freed from the rigour of the Law, and from the curſe of it: and for this, p. 119we hauehave further euidence, Rom. 8. v. 1. ſaith the Apoſtle, Rom. 8.1.Rom 8:1There is no condemnation to them that are in Chriſt Ieſus. And then he ſubioynes, Which walke not after the fleſh, but after the Spirit: thereby noting who they be that are and may aſſure themſelues that they are freed from condemnation. As if he had ſaid, In whom the grace of the Spirit is ſo powerfull, as to ſubdue the corruption of their nature, and to bring it vnderunder; ſo as now the force of it is weakened, and broken, and now they walke not after the luſts of the fleſh, but after the Spirit. Certainely they are in Chriſt, and they may conclude, that they being freed from the curſe of the Law, and from condemnation, they are not vnderunder either the rigour or curſe of the Law.

And to this purpoſe the Apoſtle ſpeakes plainely, Gal. 5.18. If yee be led by the Spirit, yee are not vnderunder the Law: If the power and ſtrong working of ſinne be broken in you, and that yee are now guided and led by the Spirit of grace, yee are not vnderunder the Law, yee are freed from the rigour of the Law, and from the curſe of it. 1. Tim. 1.9. the Apoſtle ſaith, Knowing this, or, We know this, It is a thing well knowne to vsus, that the Law is not giuen, or the Law lyeth not againſt a iuſt man, againſt a man that is iuſt and holy, both by righteouſneſſe imputed and inherent in him, and is ſanctified by grace, and ſo hath the force and power of ſinne broken in him, the Law lyes not againſt ſuch a man, hee is freed from it, in reſpect of the rigour and curſe of it.

Theſe places (not to adde any more) doe ſufficiently cleere and confirme this truth: That if a man finde the force of ſinne broken in himſelfe, and that now the corruption of his nature hath not that ſtrong and violent working in him as it hath had in former times, hee may certainely conclude, that hee is freed from the rigour of the Law, and from the curſe of it; and the reaſon and ground of it is this:

Reaſon. The force and ſtrong working of ſinne is weakened p. 120and broken onelyonly by the power of the Spirit, and none hauehave ſinne weakened and ſubdued in them, but only ſuch as hauehave the Spirit of grace and ſanctification; and hee that hath the Spirit, certainely hath Chriſt, and hauing Chriſt, hee hath all the benefits of Chriſt, and ſo muſt needs hauehave freedome from the rigour of the Law, and from the curſe of it.

This truth ſerues to make knowne to vsus, Vſe 1 who they be that indeed are freed from the rigour, How men may know that they are freed from the rigour and curſe of the Law.and from the curſe of the Law. EueryEvery one hath a good conceit of himſelfe, eueryevery one is readie to aſſume and take this to himſelfe, that he is freed from the rigour and from the curſe of the Law: that howſoeuer he is a ſinner, yet Chriſt hath dyed for him, and that Chriſt hath freed him from the deſert of ſinne, from hell, death and damnation: this the Deuill will ſuffer any one to ſay. But wouldſt thou proue it; and wouldſt thou hauehave ſuch proofe of it, as may comfort thine owne ſoule in the time of tryall, and ſilence the Deuill himſelfe oppoſing againſt it? then labour thou to find this in thy ſelfe:

That the force of ſinne is broken in thee, and that now it hath not that ſtrong and powerfull working in thee it was wont to hauehave: and from thence thou maiſt certainely gather and conclude thy freedome from the rigour and from the curſe of the Law. If thou thinke thou art freed from the curſe of the Law, and that thou art not lyable to thoſe plagues and iudgements that are due to thy ſinnes, but that Chriſt hath freed thee from them, and yet ſinne is as ſtrong, as powerfull, and as preuayling in thee as euer it was, and thou art carried with as violent a ſtreame, to the committing of ſinne as euer heretofore, certainely thou deceiueſt thy ſelfe. If thou wouldſt be ſure and on a good ground, aſſure thy ſelfe that thou art freed from the rigour and curſe of the Law: then neuer reſt till thou finde that the force and ſtrong working of ſinne is broken in thee, p. 121and that now the corruption of thy nature is not able to bring forth the curſed and bitter fruits of it, as it was wont to doe; and from thence thou maiſt certainely and infallibly conclude, that thou art freed from the rigour and from the curſe of the Law.

Haply thou wilt ſay, Queſt. But how ſhall I know that the force and ſtrong working of ſinne is broken in me?

I anſwere, thou maiſt know it by this; Anſw. If ſo be thou find in thee a diſlike and a ſtriuing againſt that ſin thou art moſt inclined to, and being able to commit that ſin, occaſion being offered of committing of it, and being tempted to it; if then thou find in thee a ſtriuing againſt it, thou prayeſt againſt it, and thou vſeſt all good meanes to keepe thee from it, and out of a lothing of it, becauſe it is ſinne, and not for feare of ſhame, puniſhment, or the like, thou abſtayneſt from it, and if through violence of temptation thou be ouercome and fall, yet it is with reluctation and with griefe, and thou doſt ſpeedily recouer thy ſelfe by repentance; ſurely then the power, force, and ſtrong working of ſinne is broken in thee: and thereupon thou maiſt certainely conclude, that thou art freed from the rigour and from the curſe of the Law.

Againe, for a ſecond vſe of this point. Is it ſo, Vſe 2 Comfort for all that find the power and force of ſinne broken in themſelues.that if a man find the force and ſtrong working of ſinne weakened and broken in himſelfe, he may thence certainly conclude, that hee is freed from the rigour & from the curſe of the Law? Here is then a ground of ſweet and excellent comfort, for all thoſe that find the power and force of ſin broken in themſelues. Doſt thou find that howſoeuer ſin ſtill remaynes in thee, yet the ſtrength of it is weakened and abated, and now it is not able to bring forth the curſed and bitter fruits of it as it was wont? Is it thus with thee? Then comfort thy ſelfe, here is a ground of ſound and ſweet comfort indeed, hereupon thou maiſt certainly conclude, to the comfort of thine owne ſoule, that thou art freed from the rigour of the Law, and from the p. 122curſe of it; hereupon thou maiſt aſſure thy ſelfe, that thou ſetting thy ſelfe to pleaſe the Lord, and to walke before him in truth of heart in all holy obedience, though thou faile and come ſhort of that thou oughteſt to doe, yet euen thy weake, thy imperfect, and thy defectiue obedience is accepted of the Lord, and that which is wanting on thy part, is ſupplyed through Chriſt, and thy obedience is made pleaſing to God: And againe, thou maiſt aſſure thy ſelfe, that the curſe of the Law is remoued from thee, that Gods wrath is turned from thee, that the nature of his threatnings are altogether changed in reſpect of thee, and that neither ſinne, nor the Deuill, nor his inſtruments, nor all the power of hell can doe any thing to thy hurt. And that is a ſweet comfort to thee: and let all ſuch as find the force and ſtrong working of ſinne broken in them, take notice of it, and thinke on it to their comfort.

(That being dead wherein we were holden.) A Popiſh collection confuted.The Papiſts from this place gather and conclude, that ſinne hath no life at all in the regenerate, but is throughly dead, and that originall corruption is not onelyonly not imputed, but not aliue, or hauing any being in the righteous. So they teach. But indeed in this very Chapter, to goe no further, their opinion is ſufficiently confuted. The Apoſtle ſhewes in his owne example, that in the moſt regenerate there is ſinne remayning, 20as Verſ. 20. Sinne that dwelleth in mee. Verſ. 21. 21Euill is preſent with me. And Verſ. 23. I ſee another Law in my members, 23rebelling againſt the Law of my mind, and leading me captiue vntounto the Law of ſinne which is in my members. And therefore ſinne ſtill remaynes in the moſt regenerate, yet weakened and wounded euen with a deadly wound, ſo as it is not able to exerciſe the power and force of it as it was wont: and the Lord will hauehave ſin ſtill in part remayning in the regenerate, to exerciſe them in ſtriuing againſt it, to humble them, and that his mercy may more appeare in freeing them from the ſtrength and p. 123power of it, and that they may be more thankfull to him for the ſame.

We are further to marke, that the Apoſtle ſaith, That being dead wherein we were holden. He ſaith not, That being dead that was in vsus, the force, the power, and ſtrong working of ſinne being dead that was in vsus; but that wherein wee were held, that is, which did ſtrongly, and forcibly, and as a Tyrant, hold vsus in bondage vnderunder the Law. This phraſe and manner of ſpeech is to bee obſerued. Hence we may gather,

That ſinne carries a great ſway in vnregenerate perſons, Doctrine 3 Sinne is a Tyrant in vnregenerate perſons.the corruption of nature is a Tyrant in them that are yet in their naturall ſtate and condition, and it holds them in a miſerable ſlauery and bondage; it holds them vnderunder the rigour of the Law, and vnderunder the curſe of it, and vnderunder the power of it, they are ready to bee ſtirred vp to ſinne, euen by the Law, through the corruption that is in them, and that is a miſerable bondage: and hence it is that vnregenerate perſons are ſaid to walke after their owne luſts, Iud. Epiſt. verſ. 18. yea, Iud. Epiſt. v. 18.to runne into all exceſſe of ryot, and to thinke it ſtrange, 1. Pet. 4.4.1 Pet 4:4that others runne not with them into the ſame; and becauſe they doe not, therefore they reproch them, 1. Pet. 4.4.

To this purpoſe I might cite many teſtimonies; but the point was in part handled before. I ſhewed in the Verſe before, That the motions of ſinnes that ariſe from the corruption of nature, in the hearts of vnregenerate perſons, are ſtrong, powerfull, and preuayling, they make men breake their ſleepe to doe euill, and to hunger and thirſt after it, as after their appointed food, Ierem. 9.5.Jer 9:5and to take great paynes to doe wickedly, Ierem. 9.5. Our owne wofull experience ſhewes this to be moſt true. Oh then, Ʋſe. deceiue not thy ſelfe, whoſoeuer thou art, No eaſie matter to be deliuered from the bondage of ſinne.thinke not that thou canſt at thine owne time and pleaſure rid and deliuer thy ſelfe from vnderunder the bondage of thine owne tyrannizing corruption, ſuffer not thine heart to be puffed p. 124vp with ſuch a deceiuing thought: if thou ſo thinke, thou deceiueſt thy ſelfe exceedingly, and thou art euen running on in the way to thine owne euerlaſting perdition, thy corruption is ſtrong and powerfull in thee, and holds thee in a miſerable bondage, and thou going on with this conceit, that thou canſt, at thine owne time and pleaſure, winde thy ſelfe from vnderunder the power of it; thy corruption gathers more ſtrength, and holds thee faſter vnderunder the power of it, for cuſtome and continuance in ſinne addes ſtrength to it; It duls the minde, it hardens the heart, Ier. 13.23.Jer 13:23and as the Prophet ſpeakes, Ier. 13.23. It is as eaſie for the blacke More to change his skinne, or the Leopard his ſpots, as for one to doe good, that is accuſtomed to doe euill. And therefore deceiue not thy ſelfe, fancy not to thy ſelfe that thou canſt, at thine owne time, get thy ſelfe from vnderunder the power of thine owne tyrannizing corruption, and ſo neglect the timely vſe of the meanes that ſerue to that purpoſe; hearing, reading, and meditating in the Word of God, Prayer, and other holy meanes that ſerue for thy calling and conuerſion, and for thy deliuerance from vnderunder the bondage of finne.

Come wee now to the laſt part of the Verſe, That wee ſhould ſerue in newneſſe of Spirit, and not in the oldneſſe of the letter. In theſe words the Apoſtle puts downe the end of deliuerance from the Law, and makes knowne, that himſelfe and other true beleeuers were deliuered from it to this end, that they ſhould ſerue the Lord in newneſſe of Spirit, euen in true holyneſſe wrought in them by the Spirit, and comming from them as they were ſanctified, and not in outward holineſſe, and ſuch as is onelyonly taught by the miniſterie of the Law, and may come from men that are yet in their old corruption: that is the purpoſe of the Apoſtle in theſe words.

In the firſt place note we, that the Apoſtle heere vſeth this word (ſerue) the Originall is foreign, and hee ſaith, that wee ſhould ſerue in Newneſſe of Spirit, that wee ſhould p. 125ſerue the Lord in true holineſſe. Hence it is cleare, Doct. 4

That diuine, religious, and holy ſeruice belongs to the Lord, not onelyonly diuine worſhip, Diuine, religious, holy ſeruice belongs to the Lord.but alſo diuine and religious ſeruice is due to the Lord, yea, it is due to him alone, and to no other, either Saint or Angell. The Papiſts make this diſtinction of religious worſhip; they ſay there bee two degrees of it; one an higher, which they call foreign, worſhip, whereby God himſelfe is worſhipped; and another lower, which they call foreign, ſeruice, whereby the Angels and Saints are to bee worſhipped, who (ſay they) being glorified in heauen, are in ſpeciall fauour with God; and ſo they giuegive to them adoration, and inuocation.

This diſtinction is abſurd and fooliſh; A Popiſh diſtinction confuted.for though there be a worſhip proper to God aboue, and incommunicable to any creature, yet foreign doth not alwayes ſignifie that, neyther doth foreign ſo properly agree to creatures, as that it is neuer giuen to God: for the Apoſtle commonly calls himſelfe foreign, a ſeruant of Ieſus Chriſt. And heere hee teacheth vsus to yeeld to God foreign, ſeruice. And Rom. 14.18. the Apoſtle ſaith, Whoſoeuer in theſe things ſerueth Chriſt, is acceptable vntounto God, and approued of men. The ſame originall word is there vſed that here we hauehave: and therefore that Popiſh diſtinction betweene worſhip and ſeruice, cannot ſtand with the truth and plaine euidence of the Word of God.

In the next place obſerue wee, that the Apoſtle ſaith not barely, that we ſhould ſerue the Lord, but he further expreſſeth wherein, namely, in newneſſe of Spirit, that is, in true holineſſe, Doct. 5 wrought in himſelfe and other true beleeuers, True beleeuers are to ſerue the Lord in true and ſpirituall holineſſe both of heart and life.and comming from them as they hauehave in them the Spirit of grace. Hence we are giuen to vnderſtand,

That true beleeuers, euen as many as hold themſelues freed from the rigour and curſe of the Law, they are to ſerue the Lord, and to yeeld obedience to him in true holineſſe both of heart and life, euen in true and ſpirituall p. 126holineſſe, ſuch as comes from a renued heart and ſanctified ſoule are they to ſerue the Lord; they are to yeeld to the Lord new obedience and ſpirituall ſeruice both in heart and life, euen new and ſpirituall thoughts, words, and actions. For this we hauehave further euidence and teſtimonie of Scripture. Ezech. 36.26.27Ezek 36:26Ezek 36:27Ezech. 36.26, 27. the Lord ſaith, Hee would giuegive his people a new heart and a new Spirit: hee would put his Spirit within them, and take away the ſtony heart out of their body, and giuegive them a heart of fleſh, and cauſe them to walke in his Statutes, and keep this Iudgements, and doe them. As if he had ſaid, Hauing giuen you a new heart, and hauing renued you by my Spirit, you ſhall then yeeld to mee new obedience, and ſpirituall ſeruice, both in heart and life. Rom. 12.1. The Apoſtle thus exhorts the true beleeuing Romanes, I beſeech you, Brethren, by the ſweet mercies of God, that you giuegive vp your bodies a liuing ſacrifice, holy and acceptable vntounto God, which (ſaith he) is your reaſonable and ſpirituall ſeruing of God.

And hence it is that true beleeuers are often called on in Scripture, and exhorted to a new courſe of life, and to yeeld to the Lord new thoughts, new words, and new actions, as 2. Cor. 5.17. If any man be in Chriſt, let him be a new creature. And Epheſ. 4.22, 23, 24. the Apoſtle thus exhorts the Epheſians, That they ſhould caſt off, concerning the conuerſation in times paſt, the old man, which is corrupt through the deceiuable luſts, Verſ. 23. And be renued in the Spirit of your mind, Verſ. 24. And put on the new man, which after God is created in righteouſneſſe and true holineſſe. And to this purpoſe I might cite many more teſtimonies, all driuing to this iſſue, and vrging this dutie on true beleeuers, that they are to yeeld to the Lord, new obedience and ſpirituall ſeruice, both in heart and life: and the reaſon of this is giuen by Chriſt, Ioh. 4.24. God is a Spirit, and he muſt hauehave worſhip and ſeruice, ſutable and agreeable to his nature, true worſhippers, and ſuch as truly ſerue God, muſt worſhip and ſerue him p. 127in Spirit and Truth. They muſt yeeld to him ſpirituall worſhip and ſeruice.

And therefore this muſt needs be held to be a dutie of all true beleeuers, euen of as many as would ſerue the Lord as they ought, that they are to yeeld to him new obedience, and ſpirituall ſeruice both in heart and life.

Before I come to make vſe of this, I hold it needfull to ſtand a little further on it, that wee may better conceiue it, and that it may be more profitable to vsus: I will therefore,

Firſt, 1ſhew the ground of that true ſpirituall ſeruice that is to be yeelded to God.

Secondly, what it is.

Thirdly, the kinds of it, 3and then come to make vſe of the doctrine.

For the firſt. 11The ground of true ſpirituall ſeruice of God.The ground of true ſpirituall ſeruice of God, is a true knowledge of God, as hee hath reuealed himſelfe in his Word, to know God to be infinite in power, wiſdome, iuſtice, mercy, holineſſe, goodneſſe, &c. and that he is a Beholder and a Iudge of all ſecrets, and will render to eueryevery man according to his works. This is the very roote and ground of all ſound, heartie, and ſincere affection in the ſeruice of God. We reade, Dan. 9.4. Daniel thus prayed, O Lord God (ſaith he) which art great and fearefull, and keepeſt couenant and mercy toward them which louelove thee, and toward them which keepe thy Commandements.

Where we may obſerue, that Daniel firſt rightly conceiues the greatneſſe and goodneſſe of God, and from thence proceeds an heartie and humble confeſſion of his ſinnes, and the ſinnes of the people: and indeed, God cannot be ſerued in Spirit and Truth, of them of whom hee is not knowne in ſome meaſure by the light of his Word. It is not poſſible that a man ſhould either truſt or hope in God, or louelove him, or feare, or ſerue him as he ought, when he knowes him not. It is his mercy, louelove, Note. p. 128goodneſſe, truth, power, iuſtice, and ſuch like, that cauſeth men to truſt, hope, louelove, feare and ſerue God as they ought: therefore to know God truly, as he is ſet forth in his Word, is the ground of the true, ſound, and ſpirituall ſeruice of God.

Now what true ſpirituall ſeruice of God is, 22What the true ſpirituall ſeruice of God is.thus wee are to conceiue it. It is a true acknowledgement of Gods power, iuſtice, mercy and goodneſſe, with an inward and ſincere affection in ſome proportion agreeable to that acknowledgement: for as wee know by the light of the Word, that God is iuſt, good, and omnipotent: ſo muſt wee in his ſeruice, in our hearts acknowledge him ſo to be, and be affected towards him accordingly in all duties of Gods ſeruice: with the outward worke, muſt goe inward and good affections, and then wee ſerue God with ſpirituall ſeruice; and this is that the Lord in all times hath called for: Thorowout the Booke of God wee are taught, to ſerue God in pureneſſe of Spirit, in ſimplicitie and ſoundneſſe of heart; and that is ſpirituall ſeruice of God.

Now in the third place, 33The kinds of the ſeruice of God.for the kinds of this ſeruice: they are two; either it is ſuch as is immediately performed to God, as in all actions of religious worſhip, in hearing, in ſpeaking the Word of God, in Prayer, in receiuing the Sacraments, and the like. Or ſuch as is mediately offered vp to God, as in the duties of louelove, mercy, equitie, and iuſtice to men; for therein alſo we ſerue God. Coloſſ. 3.24. the Apoſtle ſaith, that Seruants in doing ſeruice to their Maſters in ſingleneſſe of heart, they ſerue the Lord Christ. Thus then conceiue we the doctrine.

True beleeuers are to yeeld to the Lord new obedience and ſpirituall ſeruice, both in heart and life, that is, they are to know and acknowledge God as hee is made knowne in his Word, euen a God of infinite power, goodneſſe, mercy, truth and iuſtice, and to ſerue him in truth of heart and inward affection anſwerable to p. 129that acknowledgement, both in eueryevery action of his diuine worſhip, and in eueryevery dutie of louelove, mercy, equitie, and iuſtice, they performe to their Brethren.

This being a truth, Vſe 1 it ouerturnes that Popiſh doctrine of Opus operatum. The Papiſts teach, The Popiſh doctrine of Opus operatum, ouerturned.that the very worke done in any kinde of Gods ſeruice, is ſufficient that a man may truely ſerue God, if he doe a dutie commanded of God, though hee neuer thinke of God, nor hauehave any good motion in his mind, in the act and time of doing it; that is their doctrine: which is a foule & groſſe error, and cannot ſtand with the truth now deliuered. I leaue it, and for vſe of the point, to our ſelues.

Is it ſo, that true Beleeuers are to yeeld to the Lord, Vſe 2 new obedience and ſpirituall ſeruice, That many come far ſhort of yeelding that true ſeruice to the Lord, which they owe vntounto him, diſcouered.both in heart and life, they are to know and acknowledge God as hee himſelfe is made knowne in his Word, to ſerue him in truth and ſoundneſſe of heart, both in the duties of pietie towards God, and in the duties of louelove towards men. Oh then, how farre ſhort are many in the world, that would be held true beleeuers, from that true ſeruice they owe to the Lord? Doe not many content themſelues with a formall ſeruice of God? Doe they not thinke they doe God high ſeruice, if they come to the Church, heare the Word and pray?

And will they not bragge of it, and ſay they ſerue God duely and truely eueryevery day Morning and Euening? They ſay their prayers, though (God knowes) without inward touch of heart, without any reuerence of the great and glorious Maieſtie of GOD, neuer acknowledging him to be a God of infinite power, goodneſſe, mercy, truth and iuſtice. And is it not thus with moſt men in doing the dueties of louelove, mercy, equitie, and iuſtice to their Brethren? Doe they performe thoſe dueties to men in conſcience to God, knowing him to be a God of infinite wiſedome, power, iuſtice, mercy, and goodneſſe, and acknowledging him ſo to be, and doing p. 130thoſe good things in truth of heart and ſoundneſſe of inward affection, anſwerable to that acknowledgement? Nay, doe not men content themſelues in liuing ciuilly with others, and pleaſe themſelues exceedingly, in that they performe duties of louelove, mercy, equitie, and iuſtice to their Brethren after a ciuill honeſt faſhion? Yea, doe they not ſtand on it, that they are religious, and they are Gods ſeruants, and who dare ſay nay to it?

Will you ſay that they are not religious, and that they are not Gods ſeruants, becauſe they are not ſo preciſe as haply you are? They will needes be held religious and Gods ſeruants, and yet many of them are ſuch deuout and religious perſons, Act. 13.50.Acts 13:50as thoſe Women were, Act. 13. verſ. 50. who rayſed perſecution againſt Paul and Barnabas, and expelled them out of their Coaſts.

Too many ſuch religious perſons there bee in the world, that rayſe trouble againſt their Miniſters, vexe them, and grieue them, and doe what they can to diſhearten them, and to weary them out of their liues, ſuch perſons thinking that they are Gods ſeruants, deceiue themſelues, they are farre ſhort of that Religion, and that ſpirituall ſeruice they owe to the Lord.

And know it for a truth, thou that ſerueſt God for faſhion, thou that art ignorant, and knoweſt not God, as hee hath reueyled himſelfe in his Word; or at leaſt doſt not acknowledge him to be a GOD of infinite wiſedome, power, goodneſſe, mercy, and iuſtice, and ſo liueſt onelyonly a ciuill honeſt life, and doſt good duties only of forme and faſhion, that an hypocrite, whoſe portion is hell fire, is as good a ſeruant of God as thou yet art, and ſhall as ſoone goe to heauen as thou ſhalt, vnleſſe thou alter thy courſe; and therefore deceiue not thy ſelfe. If thou hold thy ſelfe a true ſeruant of God, thou muſt yeeld to him new obedience and ſpirituall ſeruice. And let eueryevery one take p. 131notice of the dutie now deliuered: and if thou perſwade thy ſelfe thou art a true ſeruant of God, then learne thy dutie: Thou art to ſerue the LORD in Spirit and Truth; thou art to know God as hee hath made himſelfe knowne in his Word, Pro. 3.6.Prov 3:6and thou art to acknowledge him in all thy wayes, Pro. 3. verſ. 6. Thou art to acknowledge him to be a God of infinite power, wiſedome, goodneſſe, mercy, truth and iuſtice, and to ſerue him in truth of heart and ſoundneſſe of inward affection, anſwerable to that acknowledgement, in all the duties of pietie towards his holy Maieſtie, and in all the duties of louelove, mercy, equitie, and iuſtice towards men. If thou ſo ſerue the Lord, then doſt thou ſerue him in newneſſe of Spirit, euen in true ſpirituall holineſſe; and that will be pleaſing to the Lord, and that alone will bring comfort and peace to thine owne ſoule.

In the next place obſerue we, Obſer. that the Apoſtle expreſſing wherein true beleeuers are to ſerue the Lord, thus he ſpeakes, he ſets it downe in theſe termes (In newneſſe of Spirit:) he ſaith not in newneſſe of life, or in true ſpirituall holineſſe, but in newneſſe of Spirit: thereby giuing vsus to know whence new obedience, and true ſpirituall holineſſe that true beleeuers are to yeeld to the Lord, comes, as namely, that it comes from the Spirit of grace and ſanctification; and the point hence further offered, is this:

That new obedience and true holineſſe comes from the Spirit of God, Doctrine 6 New obedience and true holineſſe is the worke of Gods Spirit in men.it proceedes from the Spirit of grace and ſanctification, that men yeeld to the Lord new obedience and true holineſſe, it is the worke of his Spirit in them; and ſo farre forth as men are wrought on, and renued by the Spirit of God, ſo far they yeeld to the Lord new obedience and true holineſſe, and what good ſoeuer is in men, and whatſoeuer comes from them, that is truely good and holy, it comes from the Spirit of God. This truth is cleere in many places of Scripture, Gal. 5.22. p. 132The fruit of the Spirit, Gal. 5.22.Gal 5:22ſaith the Apoſtle, is louelove, ioy, peace, long ſuffering, gentleneſſe, goodneſſe, faith, meekeneſſe, temperance: eueryevery good affection and eueryevery good and holy action is a fruit of the Spirit: Ezech. 36.27.Ezek 36:27And to this purpoſe that place in Ezech. 36.27. is cleere. The Lord ſaith, I will put my Spirit within you, and cauſe you to walke in my Statutes, and yee ſhall keepe my iudgements, 2. Cor. 3.18.2 Cor 3:18and doe them. 2. Cor. 3.18. the Apoſtle ſaith, Wee are changed into the Image of God, from glorie to glorie, and that by the Spirit of the Lord, cleering and confirming this truth,

That new obedience and true holineſſe comes from the Spirit of God, and that men hauehave any dram of true holineſſe in them, or are able to practiſe it in any meaſure, it is onelyonly of the Spirit of grace and ſanctification. And the ground of this is that of the Apoſtle, 2. Cor. 3.5.2 Cor 3:5Reaſon. 2. Cor. 3.5. Of our ſelues wee are not able to thinke any thing as of our ſelues, but our ſufficiency is of God. Men know not God with holy knowledge, but as they are inlightened by the Spirit of God. 1. Cor. 12.3. The Apoſtle ſaith, No man can ſay that Ieſus is the Lord, no man can acknowledge Ieſus Chriſt to be the Lord of life and glorie, but by the holy Ghoſt. Let a man hauehave neuer ſo good a wit, and be indued with neuer ſo excellent parts of nature, yet he knowes not God, neither can know him, nor the things of God, but as he is inlightened by the Spirit; much leſſe can he louelove God, or yeeld obedience and true ſpirituall ſeruice to him, vnleſſe he be wrought on by the Spirit of God. Therefore new obedience and true holineſſe comes only from the Spirit of God. If men hauehave any goodneſſe or holineſſe in them, or be able to practiſe it in any meaſure, it is onelyonly the worke of the Spirit of grace and ſanctification. Vſe 1

Let vsus take notice of this to this purpoſe. None but ſuch as hauehave the Spirit of grace can yeeld new obedience to God.Firſt, this makes knowne to vsus, that none but ſuch as hauehave the Spirit of grace and ſanctification, can poſſibly yeeld new obedience and true holineſſe to the Lord; a man that is p. 133yet in his naturall ſtate and condition, may hauehave a ſhew of holineſſe, and may doe things good in themſelues, and may pleaſe himſelfe in the doing of them; but as they are done by him, they are no part of true and holy obedience, and in doing of them hee doth not pleaſe the Lord; it is no true holineſſe, nor pleaſing to God, that hath not the ſtampe of the Spirit on it, and comes not from the Spirit of grace and ſanctification.

Againe, Vſe 2 We are to giuegive the praiſe and glorie of that goodneſſe and holineſſe we hauehave in vsus, to the Lord.this truth muſt teach vsus in the ſecond place thus much: if we hauehave any goodneſſe, any true holineſſe in vsus, wee are to giuegive the glorie and praiſe of that to whom it belongs, namely, to the Lord, and to the working of his Spirit. Haſt thou thy mind framed to good thoughts, and to good and holy meditations, and thine heart to good affections and holy deſires, and art thou able to practiſe the duties of holineſſe in ſome meaſure? GiueGive the whole praiſe and glorie of that worke to the Lord, and to the working of his holy Spirit. By nature thou haſt no better thoughts, affections, nor actions, then other men; and if now thy mind and heart be taken vp with new and holy thoughts, bleſſe the Lord for it, and acknowledge the gracious and good worke of his Spirit in thee, and take heed that in this caſe thou giuegive not too much to the outward inſtruments, gaze not too much on the excellency of the gifts of any that hath been a meanes to doe thee good, and to worke grace and goodneſſe in thee, leſt ſo thou giuegive part of the glorie to the inſtrument; but euer hauehave an eye on the Lord who hath vouchſafed to thee the working of his Spirit, whoſe onelyonly worke it hath beene, and remember that Paul or Apollos, ſuch or ſuch Miniſters, are but Miniſters of GOD, by whom thou haſt beene wrought on, 1. Cor. 3.5. 1. Cor. 3.5.1 Cor 3:5bleſſe God for them, but giuegive him alone all the glorie, and all the praiſe of that worke; to him of right it belongs.

Further obſerue wee, that the Apoſtle here makes an oppoſition betweene newneſſe of Spirit, and the oldneſſe p. 134of the Letter: he ſaith, That we ſhould ſerue in newneſſe of Spirit, and not in the oldneſſe of the Letter. He oppoſeth new holineſſe and old, namely, ſuch as may come from men as yet in their old corruption. Hence note we,

That new holineſſe and old cannot ſtand together, Doctrine 7 New obedience and old cannot ſtand together.new obedience that ſauours of a new heart and a ſanctified ſoule, and old obedience, that is, ſuch as ſauours of the old man, and of the corruption of nature, and comes onelyonly from that corruption. Theſe two cannot ſort and ſettle together. And if this be a truth, as it were eaſie to make it good by plaine euidence of Scripture, ſurely then it cannot be that they ſerue God,

That they are the ſeruants of God, Vſe. that giuegive themſelues to follow the faſhions of the world. They that follow the faſhions of the world are not the ſeruants of God.Rom. 12.1. the Apoſtle ſaith, GiueGive vp your bodies a liuing ſacrifice, holy, acceptable vntounto God: and, Verſ. 2. he ſubioynes, Faſhion not your ſelues like vntounto this world, but be yee changed by the renewing of your mind, that yee may proue what is the good will of God, and acceptable, and perfect.

In the laſt place obſerue we, Obſer. that the Apoſtle here oppoſeth the Spirit and Letter, meaning by the Letter (as I hauehave ſhewed) the miniſtery of the Law, which of it ſelfe is a dead Letter: the point hence is this,

That the Law of God, Doct. 8 and indeed the whole Word of God, The whole Word of God is but a dead Letter, without the worke of the Spirit. Pſal. 119.33, 34Ps 119:33Ps 119:34without the Spirit, is but a dead Letter. The miniſtery and preaching of man, not accompanyed with the worke of the Spirit of God, is but a dead Letter, it is not able to worke grace and faith, or any true holineſſe at al: and therefore, Pſal. 119. Dauid often prayed to the Lord, that he would teach him, and giuegive him vnderſtanding. Ver. 33, 34. and that he would open his eyes, that he might ſee the wonders of his Law, 18Verſ. 18. Epheſ. 1.17, 18. The Apoſtle thus prayed for the Epheſians, Epheſ. 1.17, 18.Eph 1:17Eph 1:18That the Spirit of wiſedome and reuelation might be giuen vntounto them, and that the eyes of their vnderſtanding might be inlightened: and 2. 2. Cor. 4.6.2 Cor 4:6Cor. 4.6. the Apoſtle ſaith, that God by the ſame Almightie p. 135power, by which he brought light out of darkeneſſe at firſt, by the ſame power he ſhines in the hearts of true beleeuers, and giues them light and true ſauing knowledge in the face of Ieſus Chriſt, clearing and confirming this truth. That the miniſterie and preaching of the Word, being not accompanyed by the worke of the Spirit, is but a dead Letter, and not able to worke grace and true holineſſe: and the reaſon is this,

The Lord hath reſerued that as a Prerogatiue proper and peculiar to himſelfe, to make men vnderſtand, Reaſon. know and beleeue the doctrine of his Word: and therefore the Apoſtle ſaith, 1. Cor. 3.7. PAVL may plant, APOLLOS may water, but GOD alone giues the increaſe: hee alone makes the doctrine of his Word profitable.

VVee reade, that the Word of God it ſelfe conuerts, Obiect. inlightens, giues wiſdome and vnderſtanding, and therefore it is not a dead Letter, without the Spirit.

The Word of God (indeed) conuerts, in lightens, Anſw. giues wiſedome and vnderſtanding; yet only as an inſtrument, and that not as any Phyſicall inſtrument, hauing vertue in it ſelfe, but as an inſtrument ſignifying and teſtifying that which the Spirit of God doth inwardly worke: and ſo this remaynes ſtill a truth, that the miniſtery of the Word, not accompanyed with the worke of the Spirit, is but a dead Letter, it is not able to worke grace and true holineſſe.

And firſt this may ſerue to arme and ſtrengthen vsus againſt offence, in regard of this, Ʋſe 1 It ought not to offend vsus, that men profit not by the Word of God, truly and faithfully taught.that men are not wrought on by the plaine euidence and truth of the Word of God; we are not to ſtumble at this, that where the Word is truely and faithfully preached, there ſome continue in their hardneſſe and ſinnes, and are vile and notorious ſinners, vnreformed in their hearts and liues, yea make a mocke at the Iudgements of God, denounced iuſtly againſt them for their ſinnes; we muſt remember, that grace and holineſſe are things that God muſt p. 136giuegive, and they are wrought onelyonly by the power of the Spirit, working together with the Word. VVere it not for this, the Miniſters of the Word could hauehave ſmall comfort. But indeed Paul may wiſh himſelfe ſeparated from Chriſt for the winning of mens ſoules; yet ſhall no more be wonne to Chriſt, then it pleaſeth the Father to draw, Ioh. 6.44. The Spirit bloweth where he liſteth; and therefore in this reſpect we are not to be offended.

Againe, Vſe 2 this being ſo, that the miniſtery of the Word not accompanyed with the worke of the Spirit, How we are to come to the hearing of the Word of God.is a dead Letter. Surely then we are to come to the hearing of the VVord with humble hearts, wee are to lay aſide all high conceit of our owne wit and vnderſtanding: for God reſiſteth the proud, and giues grace to the humble: yea, we are not to reſt in our reading of the VVord of God, or in that we heare or learne of our Teachers, but we muſt be earneſt with the Lord, that he would be pleaſed inwardly to teach vsus, by his Spirit; and the Lord vouchſafing to accompany the miniſtery of his VVord to vsus with the inward working of his Spirit, we are to be thankfull for that mercy: that is a mercy not beſtowed on many. How many do we ſee loſt in ignorance, and in hardneſſe of heart, and vnreformed in their hearts and liues, who liue in the ſame place with vsus, & frequent the ſame means of ſaluation that we doe! It is a bleſſing of God to hauehave the VVord preached to vsus faithfully and truely; but a double bleſſing is it, to hauehave vnderſtanding hearts giuen vsus, euen hearts yeelding to the truth of the VVord, and to come to the ſauing knowledge, and comfort of the VVord, that is a bleſſing that cannot be ſufficiently prized, and in reſpect of that we are to breake out with Dauid, and ſay, Lord, what am I, that thou ſhouldſt ſhew me ſuch mercy! I was borne and brought forth in ſin, and I hauehave liued in ſinne, and yet thou haſt vouchſafed mercy to me aboue many thouſands. Thus are wee to meditate of the mercy of God in this reſpect.