Six Evangelical Histories of Water Turned into Wine, Chapter 3 · Account 1 (1 of 2)

Six Evangelical Histories of Water Turned into Wine · Chapter 3 · Account 1 (1 of 2)

p. 86For the first. It should seeme that the occasion of Nicodemus his comming to Christ, was that related concerning Christs Miracles in the end of the former Chapter.

Two heads of this Story:

1. Of Nicodemus comming to Christ.

2. Of Christs discourse with him.

In the first is set downe:

1. Who was this Nicodemus that came.

2. When hee came.

For the first it is laid downe.

VERSE 1 There was now a man of the Pharises named Nicodemus, a ruler of the Iewes.

1. Who he was. By sect a Pharisee: by calling a ruler of the people. The Pharises were teachers and p. 87expounders of the Law, as appeares ver. 10. of this Chapter. His office of ruling seemes to be Ecclesiasticall: Hee was one of the Sanhedrim. All Pharisees were not thus preferred; for then the Euangelist needed not to hauehave said, hee was a ruler of the people, hauing said he was a Pharisee: he was therefore a Pharisee, and one of the choysest, picked out of the number, to be one of the high Commission court, in causes Ecclesiasticall.

Nothing can detaine from Christ those that are his elect: Lye they where they will,Doct. Nothing can keepe Gods elect from him. bound with neuer so many, and so strong Chaynes (as here Nicodemus with the chaines of Pharisaisme, and his authoritie) the drawing force that is in this Load-stone, will bring them to himselfe. As at the second resurrection not onelyonly the graues, but the sea, and all other places must giuegive vp their dead; so in the first resurrection, not onelyonly the houses of honest Trades-men and Fisher-men, as in the calling of Peter and Iohn, &c. but euen the Colledges of viperous Pharisees, and sometimes of cruell Publicanes, must giuegive vp their dead to Christ, Is. 43.6. I will say to the North, GiueGive; and to the South keepe not backe, Bring my sonnes from farre, and my daughters from the ends of the earth.

Vse. Despaire we then of none: Christ can rescue the prey not onelyonly out of the Diuels iawes, but euen out of his maw also, as Ionah out of the Whales. Hast thou friends, children, kindred, that be Popish or carnall? Popery can no more keepe them from God, if they be his, then Pharisaisme here could Nicodemus, or Manichaisme could p. 88Austen: The Lord rules in the middest of his enemies, Psal. 110.2. Sathan gets out of the best places and companies those that be his, as Iudas out of Christs family, out of the Colledge of the Apostles. Here is quittance, Christ gets Nicodemus out of the Diuels Schoole, from that cursed brood of Pharisees.

2. When hee came.

VERSE 2 Hee came to Iesus by night.] Being afraid, as it should seeme, of his fellowes, that would hauehave heaued at him, if hee had openly professed himselfe his Disciple, See Iohn 19.38.

Doct. 1 The honours and preferments of this life, through our corruption,Honours often hinder men from Christ. are as fetters and shackles to hinder vsus in comming to Christ. Nicodemus comes but haltingly and lamely to Christ, as a night-bird; and the reason was, because hee was laden with riches and honours. A man that hath an empty purse, trauels without feare, but not so hee that carries much money about him: So is it also in the spirituall iourney: Nicodemus had something to lose; He was a ruler of the people.

Vse. To the rich and great ones of the world, to take heede to themselues, lest louing these outward things too well, eyther in whole or in part, they be kept from Christ. To the poore and meaner, to be content: They hauehave this aduantage, that they may the more boldly professe Christ. The lesse thou hast of the world, the more thou maist hauehave of Christ, and of his Spirit: when thou remouest out of the world to Christ, thou hast not much baggage to trouble thee.

Doct. 2 The weake beginnings that Grace hath in our p. 89first conuersion. Nicodemus was so farre enlightened, that Christ was a Prophet of God, and desirous was hee to be instructed by him, and comes to him with an honest heart, but yet in great weaknesse: Hee hath not the courage to come openly but couertly; here was smoaking flaxe.

Vse 1. Despise wee not then weake ones: It is absurd to expect of babes that which belongs to growne men. And some hauehave stronger temptations then others, as such great ones as Nicodemus, that are yoakt with wicked companions: Wee should therefore iudge more fauourably of such, though they goe not so farre as others that hauehave not the like impediments; Christ will not quench the smoaking flaxe, and wilt thou?

Vse 2. Against the sect of the Nicodemites, that would dissemble their Religion, and serue God onelyonly in their hearts, conforming outwardly to Idolatry. That which Nicodemus here did, was done in his infancy, yea, in his first conception, when hee was in forming, and so was at his worst and weakest; afterwards hee grew bolder.

Though grace be thus weake at the first, yet Doct. 3 in the sincere Christian it growes to strength,Weake grace growes to strength vvhen in sinceritie. as in Nicodemus, comparing this place with Ioh. 7.50. and Iohn 19.39. Great infirmities in an honest, and great graces in an vnsound heart continue not. Nicodemus how faint, how ignorant, when Iudas full of knowledge and zeale? Iudas preaches when Nicodemus is a learner of the Catechisme: Iudas followes him in the day, when Nicodemus comes in the night: and yet Iudas his strong faith p. 90in appearance, turnes into hellish despayre, when Nicodemus his strong faith growes vntounto a strong plerophory. Nicodemus stickes to him dead, when Iudas treacherously forsooke him liuing: Thus the first proue last, and the last first. What grace soeuer thou hast, see thou hauehave it in sincerity, keepe it in an honest heart that it may encrease. The widdowes mite, her little oyle in the cruise, and little meale in the barrell, shall prosper and increase with the sincere, when the large treasures of hypocrites shall rust and rot.

2. The second point followes. The discourse of Christ with Nicodemus. Wherein two things.

1. The Occasion.

2. The Discourse it selfe.

1. The Occasion was Nicodemus first speech, whereby hee prouoked our Sauiour. His speech consists of two parts: First, a question not expressed, but implyed in the Verse following, when it is said, that Iesus answered; whereby it appeares that Nicodemus spake more then is set downe, and demanded this question, What is necessarily required to eternall life.

Doct. 1 When wee come to the men of God, a care should be had of demanding profitable and vsefull questions, not idle, not curious, as Luke 13.33. Acts 1.6.

Doct. 2 That of all other thoughts and cares, this of eternall lifeGreatest care should be for life eternall. should most of all possesse vsus, how we might attaine thereunto: for it is the maine end of our life. It were absurd for a merchants factor p. 91to giuegive in his accounts of his time and money spent, so much in dauncing, so much in dicing, hunting and drinking, when negotiation was the end of his masters sending him ouer: And as absurd for vsus, to giuegive in our accounts to God, of our dayes spent in worldly pleasures and affayres, in idlenesse and vanitie, when God placed vsus here to labour for heauen. And yet wee doe, as if in a race where the prize were a wedge of gold, the runners should runne after eueryevery feather they see in the way, and neglect the prize they runne for.

2. Secondly, in Nicodemus speech is a reason of asking this question of Iesus, which no doubt hee premised by way of insinuation: for it might be obiected by our Sauiour, as the woman of Samaria, Chap. 4. against our Sauiour, Thou art a Iew, and askest water of me a Samaritan: so, Thou of the Pharisees, who are mine enemies, and thinke your se…ues the onelyonly Rabbies, and come to mee to learne. Nicodemus therefore preuents this, and shewes, first, by the title of Rabbi giuen to our Sauiour, that he thought it more deseruedly belonged to him, then to himselfe, or any of his owne Tribe: And secondly, by the words following, that not onelyonly himselfe, but euen the most malicious Pharisees were in conscience conuinced of the truth of his calling. And the meanes of this conuiction he shewes to be his miracles.

Marke the honour that God doth his faithfull MinistersDoct. The honour of a faithfull Ministry. sent of him, euen in the hearts of their wicked enemies: He so graceth them, and causeth his glory to shine in them, that the light thereof p. 92insinuates it selfe euen into their eyes that wilfully wincke, that they might not see. It is a comfort to poore Ministers: Such as vse vsus but harshly, are yet forced in their hearts to thinke reuerently of vsus, and to acknowledge vsus sent of God.

Doct. 2 Needfull for Ministers callings to be manifested to peoples consciences.See how needfull it is for Ministers callings to be manifested to the consciences of those they hauehave to deale with. This perswasion that they are sent of God, as it represseth and restraineth the malitious, so it allureth and drawes on the weake and simple hearted, as here Nicodemus: Let Ministers therefore take heede of doing ought that may impayre the credit and authoritie of their callings in the peoples hearts: Nay, by all meanes maintaine they it.

Doct. 3 When in conscience wee are perswaded of teachers that they are sent of God, we ought to come to them, acknowledge them, subiect our selues to them, and to seeke the Law at their lips.

Doct. 4 Obserue what must be the ground of our comming to Gods Ministers, sitting at their feet, hearing their Sermons;, Wee know thou art a teacher sent of God: And yet how many hearers hauehave wee that deride our callings, and thinke there is no great vse of vsus? Such as are our loose Gospellers, both Church-Papists and Church-Brownists. If they be not perswaded that our callings lawfull, why then come they to vsus? To them it may be said, as Izhak to Abimelech, Gen. 26.27. How is it that yee come vntounto mee, seeing yee hate mee? So, why come they vntounto vsus, not whose persons alone, but whose callings they hate?

p. 93Concerning Miracles, and their vse, we saw before, Chap. 2.

This is the Occasion of Christs discourse. The Discourse it selfe followes.

And it is two-fold:

Interrupted with Nicodemus exceptions.

Continued.

The first containes,

1. Christs Assertion, the answere to Nicodemus his question.

2. His Defence of it against Nicodemus his replyes.

His Assertion is set downe.

VERSE 3 Verely, Verely, I say vntounto thee, except a man be borne againe, he cannot see the kingdome of heauen.

Here two things:

1. The subiect whereof hee intreateth; Regeneration, a second birth.

2. What hee affirmes of it, viz. The necessitie of it for saluation.

For the first.Of Regeneration, vvhere It may be asked what it is to be borne againe. Ans. EueryEvery generation being vntounto life, so must this second also. To be borne againe therefore, is by the speciall worke of Gods Spirit to be raised vp out of the death of sinne, vntounto the life of grace. For the better conceiuing of it marke foure points.

1. The Contents of it.1. The Contents of it. It containes the seedes or 1habits of all graces, as originall sinne, whereto it is opposed, doth the seedes of all sinne, Iam. 1.17. The Apostle hauing said, that EueryEvery good grace and p. 94perfect gift commeth to vsus from aboue, from the father of lights, hee addes, vers. 18. of his owne will he begat vsus. Neyther doth it onelyonly containe all those naturall graces wee had in Adam, of holinesse and righteousnesse, but the supernaturall grace also of faith it selfe; and so it is more generall then Sanctification. For Christ being the fountain of this life, Faith is the Conduit-pipe that conueyes it to vsus, Gal. 2.20. Now before generation there is no fountaine nor conduit-pipe of life. And Ioh. 1.13. Faith is made an effect of Regeneration, and Rom. 5. Iustification is called Iustification of life. So that indeede howeuer Regeneration Synechdochically be restrained to the reparation and renouation of Gods Image lost in Adam, yet it is more large, and comprehends the whole worke of our restauration by Christ, and whatsoeuer belongs to our spirituall being: for as naturall being is by Generation, so our spirituall by Regeneration.

22. The Extent of it,2. The Extent of it. which is to the whole man, and eueryevery part, 1 Thes. 5.23. answerable to the infection of originall sinne: Hence the worke of Regeneration, Mat. 13. compared to leauen which seasons the whole lumpe of dowe throughout; yet it beginnes in the minde, Ephes. 4.23. Be renewed in the spirit of your mindes, and Rom. 12.3. This is against those that hauehave plenty of illumination in the minde, without sanctification of will and affections. Sometimes in naturall generation a part of the body may be wanting, as a finger or foote, but no such defect in spirituall generation.

p. 953. The Notes or Signes of it.3. The Notes of it, vvhichwhich are foure. They are specially 3foure.

1. Spirituall life. 1. Spirituall Life.As eueryevery naturall generation produceth life, so must the spirituall produce a spirituall life. A man in generation doth communicate the life of a man, a beast of a beast, and eueryevery generator produces the same life in that he begets, which is in himselfe: God then being the authour of this generation, the life receiued by it must needes be spirituall, euen the life of God, Ephes. 4.18. and the life of Christ, 2 Cor. 4.10. So that here is a certaine note of Regeneration, when looke as the wicked may say, we liue not, but Sathan in vsus, so wee may say with Paul, Gal. 2.20. I liue not, but Christ liues in mee. But now all the difficultie is to know this spirituall life. It may be thus discerned by the properties of life.

1. EueryEvery life seekes its owne preseruation:Which is discerned by 7. Properties. Plants draw nourishment out of the earth: the young ones of bruite beasts runne to the teates of the dammes so soone as they are borne: Looke how a naturall life seekes that which is fit for that life, so doth this spirituall life that which is fit for it selfe, as the word of God, 1. Pet. 2.2. As new borne babes desire the sincere milke of the word: and the things that are aboue, Col. 3.1. If yee be risen with Christ, seeke the things that are aboue. Looke how the beasts of the earth will seeke after grasse, the Lion after his prey, the naturall worldly man after the profits and promotions of the world; so will the regenerate after the foode of his soule, after heauenly honours and preferments. The labouring p. 96after the meate that perisheth, for the belly, for the backe, for the pride and pompe of this life, shewes wee are not yet risen with Christ to this spirituall life.

2. As Life seekes its preseruation, so specially of him, and by him, that is the authour of it: So the young ones of bruites, seeke of their dammes, children of their parents, asking bread of them, Luke 11. yea, and the eyes of all the creatures are lift vp to the Creator, Psal. 104. So here in this life they that hauehave it, euer and anone are running to their father, to maintaine this sparkle of life in them, to furnish them with all necessary supplyes. The new borne babe, by crying, begs helpe presently: So doe these new borne babes. Psal. 110.3. They shall bring voluntary oblations, euen from the wombe: so reades Iunius. Our inuocation of God, necessarily followes Gods vocation of vsus. Hos. 2.23. I will say to them, Thou art my people: And they shall say, My God. And so soone as sonnes, wee cry Abba Father, Rom. 8.15. See Sauls example, Acts 9.11. Behold he prayeth.

3. Life feeles that which is an enemie to it, as sicknesse: The more life the greater sense of sickenesse. A dead man perceiues no stench to come from him: a dead horse will not feele a mountaine if it lye on him. It is an euident signe of spirituall life, to feele our corruptions, to sigh and groane vnderunder the burden of them. A sweet comfort to mourners.

4. Life resists her enemie. How doth nature struggle for life in dead…y sicknes? What combats p. 97are there between the powers of life in vsus, and the disease? So in the regenerate, Gal. 5.17. The spirit lusts against the flesh: When there come temptations to sinne, the spirit of the regenerate rises vp in opposition. Where no sense, no opposition of felt corruptions, there no life, no Regeneration.

5. Life, if it be stronger then her enemie, in resisting is victorious. Indeede the naturall life may be ouer-mastered by a stronger aduersary, but the spirituall life, being the life of God, cannot. Therefore in the combat the spirit alwaies gets the finall victory; For, the flesh is called the old man, the spirit is the young man; A lusty young man is too vneuen a match for a decrepit old man: Therefore, 1 Iohn 3.9. Hee that is borne of God sinnes not, not with a raigning sinne, because still the seede of this spirituall life remaines in him: He cannot so sin, saith the Apostle, because hee is borne of God, who giues his children the life of God, which is immortall. So, 1 Iohn 5.18. Hee that is borne of God keepes himselfe that the euill one touch him not, not with a deadly touch. And Vers. 4. Hee that is borne of God ouercomes the world. Such slow Issachars then, as couch vnderunder eueryevery temptation, hauehave no spirit of the life of God.

6. Life is actiue and stirring. When I see an Image stand still without motion, I know for all the eyes, and nose, &c. that it hath no life in it: So, when I see professors without the powerfull practise of god…inesse, the life of God is not in them: They are meere Idols. The Scripture vrges the regenerate to spirituall action, vponupon this p. 98ground of their regeneration to a spirituall life, as Mat. 26.41. Iam. 1.18.19. 1 Pet. 1.22.23.

7. Life, when growne to strength, is generatiue. So is it in all that hauehave this life, they labour to breathe the same life into others, specially when come to any strength: Here that is true, Nascitur indigne per quem non nascitur alter: Hee is vnworthy of life, that causes not life in another. And this is the first Note, Spirituall life.

2. Note. Likenesse to God. 2. Likenesse to God.The begetter begets in his owne likenesse: So doth God; That that is borne of the spirit is spirit, Verse 6. That that is borne of God, is like vntounto God: that lookes, as of Adam it is said, Gen. 5.3. That hee begat Sheth in his owne likenesse, after his Image, that is, corrupt and polluted like vntounto himselfe: So likewise, they that are begotten and borne of God, are begotten in his likenesse, and are therefore said to be partakers of the diuine nature, 2 Pet. 1.4. as Sheth was of Adams corrupt nature. They that are borne of God, are holy, as hee is holy, 1 Pet. 1.15.16. mercifull, as their father is mercifull, Luke 6.36. perfect, as their father in heauen is perfect, Mat. 5.48. And herein lyes the difference betweene Gods and mans Adoption: Man in adopting a sonne, may accept of him for his sonne, and may bestow an inheritance vponupon him; but hee cannot communicate his qualities and nature vntounto him; hee may make him partaker of his goods, but cannot make him partaker of his nature: But Gods Adoption hath in it not onelyonly an acceptation of vsus for his sonnes, but he stamps his owne nature, likenesse, and Image vponupon vsus, p. 99which is done by Regeneration. Nay, herein Regeneration goes beyond naturall generation; for though in it there be alwayes a likenesse, in specie, in kinde, yet wee see that father and sonne are often dislike and different in visage and bodily lineaments, and often contrary in the disposition and inclination of minde; not so in Regeneration, where the person begotten resembles the qualities, as I may so speake, of him that begets, and in his will, affections, and inclinations, holds a sutable correspondence to him. Let men trye their new birth by this: So long as men are so vnlike the Lord, and so contrary vntounto him, and are rather like to Sathan in their courses, inclinations, and affections, it may be said to them, as Iohn 8. to the Iewes, Yee are of the Diuell your father, rather then of God their father, to whom they are in all things so vnlike.

3. Note. Change. 3. Change.In eueryevery generation there is a great change: for a thing is brought from not existing to existing. A strange change in the creation, when out of the confused Chaos was drawne this beautifull creature of the whole world: So in naturall generation, when out of seede, so well featured a creature as man. Such is the change in the generation of a Christian, when of a prophane, ignorant, sottish swine, hee is made a sober and heauenly Christian; and of a Diuell, an Angell: This change is as great as of darknes into light, Eph. 5.8. Yee were once darknesse, but now are light. 2 Cor. 5.17. Old things are passed away, behold all things are become new. Where no such change, no Regeneration.

p. 1004. LoueLove of God & his children.4. Note. LoueLove of God and his children. The childe begotten hath a louelove to his Father, and to all his brethren, in regard of the liknesse betwixt them: So is it here, as 1 Pet. 22.23. 1 Iohn 5.1. and 4.7 and 3.14.

44. The fourth point is touching the reason, and ends of this name,4. The Reasons and ends of the name of Regeneration, and They are fiue. of a second birth. And they are these. First, to shew that wee are meere patients in our conuersion, being dead in our selues, and without all disposition to life, as the childe is before his generation. Secondly, that as in the naturall generation, so in the spirituall there is proceeding from little beginnings to greater perfection. Wee are not made absolute entyre Christians at the first dash, as Adam was a perfect man at the first, but as children are conceiued in the wombe. Thirdly, that as the first birth is neuer without paines, so neither this second: These paines are the legall terrours, with the which the reprobate are killed, as many an infant in the wombe, before euer they be borne. Fourthly, that as the beginnings of conception are not enough, vnles the childe continue due time in the wombe, and then be borne, so here. Many hauehave some conceptions, but alas they proue abortiue. Christ saies not, vnlesse a man be conceiued, but, vnlesse hee be borne againe. Fiftly, to shew vsus the horrible contagion of our nature, that it must be turned vp side downe, cast into a new mould, hauehave a new generation, or else no good. A little mending will not serue, a very new begetting and birth is required.

p. 1012. Point followes, what it is that Christ speaketh here of Regeneration, and that it is necessary to saluation, Without it none can see the kingdome of heauen, that is, as expounded vers. 5. enter into it, possesse, and enioy it.

No saluation without Regeneration.Doct. No saluation vvithout Regeneration. A certaine doctrine, Apoc. 21.27. No vncleane thing can enter. Heb. 12.14. Without holinesse no man can see the Lord. As a man cannot see this world, nor enioy an earthly inheritance, vnlesse hee be borne into it; so neyther can hee see heauen, nor inioy that inheritance, vnlesse borne againe, 1 Pet. 1.3. Who hath begotten vsus againe to a liuely hope, by the resurrection of Christ, to an inheritance immortall and vndefiled. 1 Cor. 15. Flesh and bloud, that is, the infirmitie of our nature as it is here in this life, cannot enter into the kingdome of God. Much lesse then can the corruption of our nature.

Vse 1. Terrour to the vnregenerate. By nature thou art an heyre of hell: Labour for a new nature, changed by Christs spirit, if thou looke for heauen. If thou wilt liue with Christ hereafter, Christ must liue in thee here, iustifying and sanctifying thee.

Vse 2. Comfort to such as are borne againe. Neuer can the day of this second birth be cursed: This birth entitles vsus to a kingdome eternall, and it so entitles vsus, that wee cannot but enioy it: for the life wee receiue by Regeneration is immortall, and therefore wee cannot by death (as wee are often depriued of earthly inheritances) be depriued of this heauenly. This must comfort such are p. 102borne of the spirit, when those borne of the flesh doe persecute them, as Ishmael did Isaac, Gal. 4. Let them mocke on, Isaac shall be heyre, when Ishmael shall be turned out of doores.

This necessitie is set forth,

1. By the Certaintie.

2. By the Vniuersalitie.

11. By the Certaintie, in doubling of Amen; Amen, Amen, I say, &c. It is doubled for the greater certaintie, as Pharaohs dreame, Gen. 41.32.

Amen three-fold.Amen, is three-fold,

1. Assenting.

2. Assuring.

3. Asseuering.

Or, Amen is two-fold,

1. Prefixed, or preposed.

2. Affixed, or apposed.

Prefixed, is an Amen of certaine and earnest asseueration, as here.

Affixed, an Amen eyther of

Assent,

or, Assurance.

1. Of Assent, either of the vnderstanding to the truth of that which is vttered, as in the end of the Creede, and the foure Gospels: or of the will and affections, for the obtaining of our petitions, as in conclusion of prayer, 1 Cor. 14.16.

2. Of Assurance, as in conclusion both of the Creede, and the Lords Prayer: for Amen in the Creede, is not onelyonly to assent to the truth of the Articles, that Christ, was crucified, dyed, &c. but to assure our selues by faith, that all those benefits are ours. And so Amen in the end of Prayer, is not onelyonly to shew the earnestnesse of our desire, p. 103that the things asked may, but also the strength of our assurance, that they shall, vndoubtedly come to passe. Here wee hauehave to doe onelyonly with the asseuering Amen.

Ministers must deliuer no other doctrine, then Doct. 1 that which they may be able to prefixe an asseuering Amen vntounto, and so the hearers may be able to affixe their assenting Amen thereto. So did Paul, 1 Tim. 1.15. and 3.1. This is a true saying, &c.

Ministers in matters of cleare truth, and withall Doct. 2 of weighty consequence, such as was this doctrine of Regeneration, must inlarge their spirits: So much the redoubled Amen shewes.

2. By the Vniuersalitie. Regeneration is necessary 2for all sorts, for eueryevery one that is to be saued. Therefore hee speakes indefinitely, and so indifferently of all; Except a man. Hence it followes, that elect infants, dying, are regenerated, which also appeares by the Sacrament of Regeneration giuen them. Thus much of the Assertion. The Defence thereof followes against Nicodemus his replies. And first Nicodemus his Reply.

VERSE 4 How can a man that is old be borne againe? Can hee enter into his mothers wombe, and be borne againe?

The force of his Argument is this: The way of saluation is not impossible; A second birth is impossible, specially for an olde man as I am, fitter to dye then to be borne againe: Therefore the second birth is not the way of saluation. The Assumption hee proues, because there is no birth but p. 104by comming out of the mothers belly: No second comming out of the mothers belly, but by reentry into it after the first comming out, which is impossible.

Doct. 1 Enquiring after hearing.As Nicodemus, not vnderstanding a point of doctrine, sought for further information of Christ; so should hearers, of the Ministers: As the Disciples did also more then once. The ordinary fashion is, to heare idlely and heedlesly, without marking whether wee vnderstand or no; and if wee doe not vnderstand some things, wee neuer thinke them worth the enquiring after, but euen let them goe: Yet in comming with our doubts & quaere's to the Ministers, wee must take heede of a presumptuous and a contradicting spirit; we may not with Nicodemus let loose the reynes to carnall reason to cauill, but wee must remember that of Iames, Iam. 1. Be swift to heare, and slow to speake, and captiuate Reason to Faith.

Doct. 2 As Nicodemus applyed the generall doctrine of Regeneration to himselfe, and men of his yeares; How can a man be borne againe that is old? so should all of vsus particularly apply to our selues that which we heare. This is the very life of hearing.

Doct. 3 See how dangerous a thing it is to heare, or reade the word,Dangerous to come to the word with a carnall vnderstanding. with a grosse or carnall vnderstanding, sticking alwayes in the outward letter. Hence was the errour of the Anthropomorphites, and at this day of the Papists in their transubstantiation: Hence the defection of the Capernaites, Iohn 6. Hence Origens gelding of himselfe, or at least depriuing of himselfe of his virilitie, by the p. 105literall taking that, Mat. 18. of cutting off the offending member, who yet in other things was allegoricall where hee needed not. Thus the Disciples erred hearing Christ speake of the leauen of the Pharisees: and the woman of Samaria, hearing him speake of water. Wee had neede bring spirituall and refined vnderstandings to the hearing of the Word.

See how palpably blinde wee are naturally in Doct. 4 things spirituall:Our blindnes in things spirituall. As we are not able to finde them out, so neyther to apprehend them when they are reuealed, but are rather ready to reiect them, as absurd and vnpossible, as here Nicodemus doth Regeneration; and the Philosophers, Acts 17. did the Resurrection; and Peter, Mat. 16. did the Passion of Christ; and the Lutheranes, at this day, the doctrine of Predestination; and generally all naturall men doe the Gospell, 1 Cor. 2.14. accounting it foolishnesse. When the Word is first preached vntounto vsus, it fares with vsus as with men that comming out of a darke dungeon where they hauehave long lyne, cannot without much dazeling behold the light: Thus was it here with Nicodemus. comming out of the dungeon of Pharisaisme. Pray we therefore for that spirituall eye-salue, and that annointing that may teach vsus all things, 1 Iohn 2.

The ground of errour and ignorance in matters Doct. 5 of diuinitie is, that wee measure things by the met-wand of naturall reason, as Nicodemus here doth; How can a man, &c. He distastes this doctrine, because naturally it seemes impossible and absurd; but he should hauehave remembred, that that p. 106which is impossible with men, is not with God: No, not the re-entring of a man into his mothers wombe; no, not the second birth of an old man, in his carnall vnderstanding, much lesse in Christs spirituall sense: Though indeed it be somewhat harder, and in regard of the difficulty and vntowardnesse, a man may say of old men vnregenerate, as Christ saith of rich men; How hardly shall old men that hauehave spent all their dayes in sinne, be renewed and changed?

Doct. 6 Nicodemus grosly ignorant of Regeneration, had yet questionlesse now some seedes of Regeneration and grace:A man may hauehave a grace, and yet not know distinctly what it is. for hee came with an honest heart to Christ. A man therefore may be regenerated, and yet not know, at least clearely, what Regeneration is: And so may a man hauehave Faith and Repentance, and other graces, and yet not know distinctly what they are; as appeares by the differences of the iudgements among the godly learned, touching Faith, whether in the will, or in the vnderstanding: And so of Iustification, whether onelyonly by the passiue obedience of Christ, or his actiue also. This is for the comfort of the weaker and simpler Christians, Heb. 11.31. Rahab in Iericho had faith, yet it would hauehave posed her to hauehave giuen a definition of iustifying faith. So the Disciples in their minority how ignorant were they of Christs offices, and specially of his kingdome, and yet they then felt the power of his kingdome in their hearts.

This is Nicodemus first reply: Christs defence of his assertion against it, followes.

p. 107Out of which generally learne that Ministers should not onelyonly be able to teach the truth,Doct. but also to iustifie it against gaine-sayers. Tit. 1.9.

In Christs defence, three things,

1. An interpretation of his former assertion.

2. A confirmation.

3. A preuention of an obiection.

1. The Interpretation.

VERSE 5 Iesus answered, verely, verely, I say vntounto thee, except a man be borne of water, and of the spirit, he cannot enter into the kingdome of God.

Here he interprets himselfe, and shewes that he spake not of a carnall, but of a spirituall birth, and so cuts off Nicodemus his cauill.

Here first obserue seuerall doctrines.

Dislike of doctrine, and cauilling against it Doct. 1 should be so farre from making vsus relent,Cauilling at doctrine should make Ministers presse it the more. or retract, that it should open our mouths to enlarge it, and presse it the more powerfully, as here Christ doth the doctrine of Regeneration after Nicodemus his exceptions. If the doctrine of an holy life, of keeping the Sabbath, of Prayer, &c. offend the loose libertine, and they beginne to quarrell, wee must to the same doctrine againe with the greater spirit. Ieremy, when the prophane King had burnt his Booke, caused it to be written againe with many moe words, Ier. 36.32. This is the aduantage that holy doctrine alwayes receiues by opposition, euen the aduantage of clearer and fuller explication.

Ministers should be patient in bearing with Doct. 2 p. 108those that erre,We must beare patiently with such as erre not of malice. not of malice, but ignorance, and withall want such meanes as others hauehave to informe them. Christ here giues no reproachfull word to Nicodemus, as to the other of the Pharisees often, for they were malicious; nor yet as to his Disciples, Luke 24. Yee fooles, and slow to beleeue, for they had those meanes which Nicodemus wanted. So then there would be a difference put betweene persons and persons, and speciall regard should be had of the infirmitie of the simple: They should be handled as Nurses doe their tender Infants; Christ here doth quietly instruct Nicodemus for all his dulnesse and grosnesse of conceit.

More particularly obserue in this Interpretation:

1. The Author of Regeneration.

2. The Manner of his working it.

1. The Author. The Spirit.

Quest. How is the Spirit the author of the new birth?

How the Spirit is the Authour of Regeneration.Ans. More properly Christ, God-man, is our spirituall Father, Is. 9.6. and 8.18. for hee is both the meritorious procurer of it, by his death appeasing his Father, and so procuring the spirit of life vntounto vsus, and also the fountaine of this life to vsus, as the roote to the branches, Iohn 15.1. whence Iohn 14.19. Because I liue, yee shall liue also; and as Adam is the roote of naturall life to all mankinde; whence hee is called the second Adam, and a quickning spirit, 1 Cor. 15.22.45. And hence he is called, the Lord of life, Acts 3.15. & 1 Ioh. 5.12. He that hath the son, hath life, and 1 Pet. 1.3. we are said to be begotten again, by the resurrection of Christ. And this is p. 109that vertue of his Resurrection, Phil. 3 10. whereby hee raises vsus vp to a spirituall life. And yet Christ himselfe giues this action of begetting vsus, to the Spirit.

1. Because hee doth all things by his Spirit.

2. His Spirit is the bond of vnion, to ioyne vsus to Christ the fountaine of this life.

3. His Spirit doth quicken the Word, which is the seede whereof wee are begotten, euen as there is a spirit in the materiall seed which makes it prolificall. Hence as by the seede we vnderstand both the seede it selfe, and the spirit in it, so 1 Iohn 3.9. by the seede of God, seemes to be meant both the word and the spirit in the word, quickening it to vsus by faith.

Vse. Take wee heede then how wee grieue the Spirit of Christ: Nature teaches not to grieue thy naturall Parents. This spirituall Father is farre aboue the naturall, who when they hauehave begot vsus, neede not stand still by vsus, to keepe that life in vsus they hauehave giuen vsus, for wee may liue though they dye: But here, as in the first Creation God was faine still to stand by his worke, and to support it by his prouidence; so in the second, after Christ by his Spirit hath begotten vsus, hee must still with fresh and new supplyes maintaine this life in vsus. That same Psal. 104.29. If thou turne away thy countenance, they are gone, may truely be applyed to the spirituall new creature in Christ. The Spirit is the conduit-pipe conueighing the life of Christ to vsus: To grieue the Spirit, is to stop vp the conduit-pipe of this life. Eph. 4.30. And grieue not the p. 110Spirit, by which yee are sealed: And this is the seale of the Spirit, euen our Regeneration. So that it is in effect all one, as if he had said, Grieue not the Spirit, by which yee are begotten againe. Nay rather, as Psal. 100. Come, let vsus fall downe before the Lord, for he hath made vsus, not we our selues.

2. The manner of the Spirits working is set forth in Regeneration by the word Water; Of Water and the Spirit, that is, of spirituall water, opposed to the ceremoniall washings of the Pharisees, to which Nicodemus gaue too much: Or else, which in effect is all one, of the Spirit working like Water. Reasons of this exposition are these: First, collation of other places, where the Spirit is set out by Water, as Iohn 7.38.39. Is. 44.3.4. Secondly, collation of this with that, Mat. 3.11. With the holy Ghost and with fire, that is, working like fire: Thirdly, because the other interpretation vnderstanding it of Baptisme, cannot stand: First, because in the Papists owne iudgements, men may be saued without Baptisme, as was the Theefe on the Crosse. Secondly, it should seeme that Christs Baptisme, which the Papists distinguish from Iohns, and hold onelyonly necessary to saluation, was not yet extant; for this conference with Nicodemus was in the very first beginnings of Christs ministry, as appeares by the computation of the time. Thirdly, it was not likely, that Christ would speake to such a nouice, as Nicodemus was, of the Sacraments, and that so sparingly and obscurely, before hee had learned his Catechisme, and so were fitted for them: as wee see Peter did not, Acts 2. till he had p. 111pricked their hearts and wrought Repentance. Fourthly, Water then should not hauehave beene before the Spirit, who is the chiefe and principall agent. Fiftly, in the next verse onelyonly the Spirit is repeated, which shewes that Water is sufficiently included in Spirit. Sixtly, Christ afterward taxeth Nicodemus, that being a Legall Doctor, hee knew not these things: Now the Law taught the regeneration of the Spirit, but the Law medled not with the Sacraments of the new Testament.

The Spirit in Regeneration worketh like Water. First, Water hath the property of ablution, Doctr. The Spirit compared to Water, in regard, 1. Of Ablution.to wash away the filth of our bodies: So the Spirit: first, besprinckling vsus with the bloud of Christ, assureth vsus that the guilt of sinne is taken away; and secondly, applying to vsus the vertue of Christs death, causes sinne to dye, and so washes away the filth of sinne, and sanctifies vsus: And this is the first degree of spirituall life, to hauehave sinne dye and decay in vsus, as Paul, Gal. 2.20. ioynes his being crucified with Christ, and liuing by faith in Christ, together. Secondly, Water causes fruitfulnesse, 2. Of Fructification.as drought doth famine, Iob 8.11. Can a rush grow without mire, or grasse without water? Hence was Aegypts fruitfulnesse, because of Nilus his invndations: And hence the regenerate man is compared to the trees, planted by the riuers of water, Psal. 1. because the presence of the holy Ghost is the same to them, that waters to the Willowes. Excellent for this purpose is, Isa. 44.3.4. I will poure water vponupon the thirsty, and flouds vponupon the dry ground: I will poure my Spirit vponupon thy seede, and p. 112my blessing vponupon thy buds: and they shall grow as among the grasse, and as willowes by the riuers of waters. And then in the fift Verse followes the fruit of this growth by the Spirits watring, a zealous profession of the mouth, and subscription of the hand to the truth. Our barrennesse and vnprofitablenesse shewes that the Spirit waters vsus not, and that wee hauehave not the washing of the new birth, 3. Of Refrigeration.Tit. 3.5. Thirdly, a third property of Water is cooling, and allaying of heate, as Psal. 42.1. Thus is the Spirit as water also to vsus, to coole the heate of our raging and accusing consciences, pursued by the Law, vsually, in the very first beginnings of our Regeneration.

The second Point followes. The Confirmation of the Assertion thus interpreted.

VERSE 6 That which is borne of the flesh, is flesh, and that which is borne of the spirit is spirit.

The Confirmation is this:

OnelyOnly that which is spirituall can enter into heauen:

Only that which is borne of the spirit is spirituall. Ergo,

OnelyOnly that which is borne of the spirit can enter into heauen.

The Proposition is wanting. The Assumption is proued in this sixt Verse, by an opposition: That which is borne of the flesh is carnall, and therefore whatsoeuer is spirituall, must be borne of the Spirit.

The sense. Of the flesh, that is, of man, after a fleshly manner, of the seede of man and woman: The same with Iohn 1.13. The will of the flesh, and p. 113of man, and of bloud: for the word flesh here in the beginning of the sentence, doth not note the corruption of nature, as in the end; but man the efficient, together with the seede the matter of our generation.

Reasons. First, from the obiection of Nicodemus, Verse 4. and so the scope of Christ going about to proue, that our naturall generation opens no way for vsus into heauen. Secondly, from the opposition in the second part of the Verse; That which is borne of the spirit is spirit: for as there the word spirit in the latter clause differs from it in the former, so by proportion here flesh in the latter clause differs from flesh in the former.

Is flesh,] that is, is fleshly, corrupted with originall sinne. [Of the spirit,] that is, the holy Spirit, whereof hee spake, vers. 5. [Is spirit,] that is, partakes of an holy and spirituall nature.

The parts are two:

1. The Ground of the Argument: viz. OnelyOnly that that is spirituall and holy, can enter into heauen.

2. The Application of this Ground, in shewing how a …ing should become holy.

1. The Ground is a cleare doctrine, Mat. 5.8.No happinesse without holinesse. Blessed are the pure in hart, for they shall see God: for as God is of pure eyes, and cannot behold inquitie with a louing eye, so iniquitie is of dim and dark eyes, and cannot behold God with the eye of ioy; but as the Bat, or Owle, or weake eyes looke vponupon the Sun, and are much griued therewith. Sinne is contrary to Gods nature, hee cannot therefore harbour p. 114sinners in his owne bosome. God hath coupled together grace and glory, holinesse and happinesse, a spirituall birth, and a spirituall inheritance. Many would be happy in heauen, but will not be holy on earth: many would be glorified Saints in heauen, but would not be crucified and mortified Saints on earth. Let none breake Gods chaine, as Balaam, Numb. 23.10. See 1 Cor. 6.9.10.11. And, Ephes. 5.5. A Kings Court is no common receptacle for ragged roagues: Ioseph in the forelorne fashion of a prisoner, was not fit for Pharaohs pres…nce. Though the Serpent might come into the earthly Paradise, yet no vncleane thing may come into this Paradise: It is an inheritance vndefiled, 1 Pet. 1.4. Sinne hath a defiling and a corrupting nature, if Sinne might enter, it would defile it. The Angels in the very first act of sinning, were throwne out with a vengeance, and thinkest thou to come thither with thy sinnes? The Irish ayre will sooner brooke a Toade or a Snake, to liue therein, then heauen will brooke a sinner: The ayre of the place cannot endure him. In the composition of the world, the higher place any thing hath, the purer it is: As Water is purer then the grosse Earth, Ayre then Water, Fire then Ayre. The third heauen then being aboue all, shewes the puritie that must be in them that dwell there, Cant. 6.9. Fayre as the Moone, pure as the Sunne. Coloss. 1.9. Who hath made vsus meet to be partakers of the inheritance of the Saints in light. Moses describing the creation of the third heauen, Gen. 1.1. opposes it to the Chaos, or confused masse, which he calleth p. 115earth, and presently after water, to shew the puritie of the place free from all mixture and confusion, such as was in the Chaos; Thinkest thou then so pure a place will brooke an impure sinner? Was Sathan once banished, to re-enter againe in his wicked members? Did heauen spue out the wicked Angels, and shall it now licke vp its vomit againe? The grosse and heauy earth, which to heauen is but as Sodome to Ierusalem, shall it be impatient of bearing such burdens as filthy sinners, and spue them out, Leuit. 18.28. and shall heauen all pure and cleare, receiue the reffuse and the vomit of the earth?

Obiect. Yea, but all, euen the best, hauehave sinne in them euen to death.

Ans. True, but then sin which was in dying long before, giues vp the Ghost, and breathes his last breath: for the soules of the faithfull going out of the body, in a moment are changed, euen as the bodies of them that liue at Christs comming, shall be. Horrible presumption therfore, and sawcinesse therefore it is, when eueryevery drunkard, and swearer, and filthy person, shall thinke themselues fit companions for the blessed Trinitie. Nay, they that will hauehave God say hereafter, Come and raigne with mee, must now say to God, Come and raigne in me, and ouer me. If thou bid God depart now, hee will bid thee depart hereafter.

2. Thing. The Application of the ground, shewing how one should become holy and spirituall, and so fit for heauen. 1. Negatiuely. 2. Affirmatiuely.

p. 1161. Negatiuely, not by being borne of the flesh: with the reason; for, that that is borne of the flesh is fleshly and corrupt. Though therefore thou shouldest enter an hundred times into thy mothers wombe, and be so borne, yet thou shouldest still be corrupt; yea, eueryevery new birth should adde new corruption, and make thee so much the more vnfit for heauen.

Here are two heads of doctrine.

1. Concerning the corrupt estate of man by nature.

2. Touching the meanes whereby this corruption is conueyed.

Doct. 1 All mankinde naturally, so soone as they are borne,All mankinde is borne sinfull and corrupt. yea before, are corrupt and sinfull wretches. It is the plaine doctrine of Christ, That which is borne of flesh is flesh: The infant of an houre old is borne of flesh, and therefore is flesh, that is, sinfull, tainted, and venomed with the poyson of sinne, Ephes. 2. By nature the children of wrath, therefore also of sinne, Psal. 51. In sinne was I conceiued. The paines, the gripes, yea, the death, and baptisme of infants shew as much. So much also taught the Circumcision of the Iewes: It taught, that that which was begotten by that part, deserued in like manner, as execrable and accursed, to be cut off and throwne away by God.

Quest. But what is this flesh or corruption?

Ans. First, an vtter absence of all good,Corruption of nature is, 1. In absence of good. Ro. 7.18. In mee, that is, in my flesh, dwelleth no good thing: Gods sweet Image is wholy defaced, Rom. 3.23. All hauehave sinned, and are depriued of the glory of God, p. 117that is, of the glorious Image of God, and that throughout, in the vnderstanding, will, and affections. Secondly, an euill disposition,2. In a disposition to euill. as rottennesse in the apple, or a disease in the body. Two things there are, that set out the grieuousnesse of it.

1. The largenesse of it in it selfe, it is wide,The grieuousnesse of original corruption. and of great extent, being the treasury and store-house, and seminary of all other sinnes, Math. 12.35. Iames 1.14. 1 Pet. 1.4. Ephes. 2.2.3. The cause of all the former sinnes this, because by nature the children of wrath. So Gal. 5.19.20. there is a large catalogue of the workes of the flesh, euen heresies and Idolatries, are conceiued in the wombe. Dauid thankes it for his murther and adultery, Psal. 51.5.

2. The largenesse of it, in regard of the subiect of it: As whole euill is in man, so whole man is in euill. Not the faculties of the body alone, but euen the most principall of the minde are infected with it, Is. 1.6. from the sole of the feet vntounto the head, Rom. 3. eyes, eares, hands, mouth, feet, &c. are all infected. As in Noahs floud no part of the earth vncouered, no not the highest mountaines: So in this Gangrene, the most eminent part is infected, the very wisedome of the flesh is enmity with God, Rom. 8.7.

Vse 1. Here is the ground of all true humiliation, to know this poyson of our very nature, that makes vsus in our very first conceptions as odious to God, as the brat of any Wolfe, or other s…uage beast can be to vsus. Infirmitas infantilium membrorum p. 118innocens est, non animus: August. Babes innocency is in regard of their weake bodies, not mindes. There is a secret poyson lurking within, that in time will discouer it selfe. Wee vse to say of some, Oh they are of a very good nature: the truth is, nature is alike in all; Neuer a barrell better Herring, Rom. 3.23. There is no difference betwixt Gentiles and Iewes, Christians and Turkes: None is of a better nature then other, all are vnderunder sinne, that is the poyson of Nature. And Rom. 3.9. the Apostle applyes that which in the Psalmes is spoken of Doeg, and certaine odious miscreants, to himselfe and all others, Ephes. 2.3. And were by nature the children of wrath, as well as others. Prou. 27.19. As in the water face to face, so the heart of a man to a man. The heart of the vilest Iulian, Nero, Iudas, that euer was, is a fit looking-glasse, wherein wee may see our owne hearts, and the naturall disposition of them. Wee are all alike bond-slaues: The difference is onelyonly in regard of workes, that some are set about baser drudgery then others, not in regard of birth. A Lyon that is chayned doth not that hurt that one loose may doe, but it is no thanke to his nature, but to his chaine: And when God restraines in some men corruption, it doth not that hurt and mischiefe which in others, but yet let them not thinke that they are made of some better mould then others. Wee see that men who are accounted good natured men, doe yet breake out into horrible outrages, meeke men into murthers, chaste men into adulteries. As hee saw that there were many Marij in Casar, so wee may p. 119say of our selues, there are many Caines, Achitophels, Iudasses, in the best of vsus. Naturally men are in louelove with themselues, and magnifie themselues, with the Pharisee, I am not as this Publican, as hee, and hee: Yes, euen as bad as the worst; All are shut vp vnderunder sinne; And, I am no extortioner: Yes, in preparation and disposition of heart thou art that, and more to: Thou hast the seedes both of extortion, and all other sinnes in thee. If but our eyes were opened to see the litters and swarmes of sins in our hearts, it would astonish vsus, and quite bring vsus out of conceit with our selues.

Vse 2. As it serues for humiliation in generall, so it affords diuers particulars, whereby to humble vsus: As,

1. That of our selues wee can doe no good, no not so much as thinke a good thought, 2 Cor. 3.5. for an ill tree cannot bring forth good fruit, a thistle cannot yeeld figges: How can yee speake good things, much lesse doe good, and yee your selues are euill? Mat. 12.34. Doing followes knowledge, and the naturall man vnderstands not the things of God, neyther can hee, because spiritually discerned, 1 Cor. 2.14. and therefore how can hee doe the things of God, therefore he hath no power of preparing for conuersion.

2. That wee are hampered in a miserable necessitie of sinning, Rom. 7. Who shall deliuer mee? As a Fornace continually sparkles, as the raging Sea foames, and casts vp myre and dirt, and as a filthy Dung-hill doth continually reeke forth, and euaporate odious odours: So doe our hearts continually p. 120steame forth vnsauory and vnholy lusts and motions.

3. That whatsoeuer wee doe before Regeneration, is starke naught, and odious in the eyes of God, though neuer so glorious outwardly: For our nature and our persons being flesh, a masse of corruption, can there come any good thing out of such a Nazareth? Can such a reprobate soyle yeeld ought saue poysonous weedes? Prou. 21.4, not onelyonly the pride, but euen the plowing of the wicked is sinne; whatsoeuer hee does in things lawfull is sinne, yea, his very prayer and sacrifice.

4. That the best actions of the most regenerate are but halfe good, mixtly good, because this corruption of nature still stickes fast in them, and sets a tang vponupon eueryevery thing they doe. And this hath beene to the godly alwayes a matter of great humiliation: It being in this case, as if in a goodly house well scituated, there should runne through it a nasty noysome sincke.

Vse 3. As this must humble vsus, so it must driue vsus to seeke vntounto Christ; when wee see our disease, to runne vntounto the Physitian, Rom. 7.24.25. O wretched man that I am, who shall deliuer mee from the body of this death? I thanke God through Iesus Christ. And Peter makes this the ground of Regeneration, For all flesh is grasse, &c. 1 Pet. 1.24. If thy nature were good, thou mightest rest contented in it, and neuer seeke for a new one.

Vse 4. Suspect that which of thy selfe thou art prone vntounto, for thy nature inclines thee not to ought that is good.

p. 121Vse 5. Deny thy selfe, thy reason, thy will: crosse thy selfe, and hate thy selfe, that is, thy poysoned nature.

The meanes of conueighing this corruption is Doct. 2 naturall generation, as appeares by the opposition,Originall corruption is conueighed by naturall generation. where spirituall generation is made the cause of grace: It is not imitation, but generation that poysons vsus: for so Rom. 5. is this ascribed to Adam, as all grace is giuen to Christ, which is not by imitation, but by a spirituall generation and propagation, whereby wee spring out of him, as branches out of the roote: for those beleeuers which were before Christ, how could they imitate him as man, Gen. 5. Adam begat Sheth, in his owne similitude, defiled with sinne, as himselfe was. So Rom. 5. From one man sinne [foreign] went ouer all, for hee sustained the person of all mankinde, being the roote, and therefore his sinne was the sinne of our nature, and so together with our nature it is communicated, and his sinne being imputed, deprauation of Gods Image, and corruption of nature must needes ensue, as well in vsus as in him, vponupon the committing of it.

Obiect. The soule is the primary seate: Now the soule is created by God, and was not in the loynes of Adam: How then is it guilty of his sinne?

Ans. The proper subiect of sinne is the whole man, and though the soule be ingenerable, as it is incorruptible, yet the whole man may be truely said to be begotten; for generation is of the whole compositum. Man may be said to ioyne the soule p. 122with the body, because he begets the body so prepared, disposed, and organized, that a reasonable soule infallibly followes, by vertue of Gods ordination at first, Increase and multiply. The soule then being infused into a body prepared, the whole man is the sonne of Adam, and so guilty of Adams sinne, and so corrupted.

Obiect. The want of originall Iustice is a sinne: God creates it wanting originall iustice.

Ans. As it is a sinne, so it is a punishment of the first sinne of Adam, How the soule comes to be corrupted with originall sinne.the sinne of our nature, and God inflicts it onelyonly as a punishment of that sinne. The fault it selfe cannot be imputed to God, for the soule in the very act of creation is infused, and so with the body making a sonne of Adam, is presently seized with the guilt of sinne, which guilt bindes Gods hands, that hee cannot cloath his creature with the roabes of originall righteousnesse, for this sinne imputed, cryes for iustice.

There is a second way also, whereby in generation corruption is conueyed, namely, by the impurity of the seede, Iob 14.4. Who can bring a cleane thing out of filthinesse? And afterward, Vers. 31. of this Chapter, Hee that is of the earth, is of the earth. And Psal. 51. Dauid sayes that his very first conception, which was before the infusion of the soule, was in sinne. Sinne may be said to be in the seede inchoatiuè & dispositiuè, as fire is in the flint. And this power that the body should hauehave ouer the soule, being aboue nature, may well be giuen to Gods iustice, thus punishing the sinne of Adam, in his base subiecting the spirit to the flesh.

p. 1232. The ground is applyed affirmatiuely, That which is borne of the spirit, is spirit. That which must enter into heauen must be spirituall and holy; now that which is so, is not borne of the flesh, but of the spirit, and so the way to enter into heauen, is to be borne of the spirit. The worke of Regeneration is by the spirit: How he is the author of it, see before, vers. 5.

3. Point followes. The preuenting of an obiection which Christ saw rising in the minde of Nicodemus, which also afterward, thus preuented, hee vttered.

Obiect. I cannot see, might Nicodemus say, by any reason, how this second birth should be wrought: therefore I cannot but maruell at thee that thou wilt affirme any such thing.

Ans. Though thou canst not perceiue the manner how it should be, yet maist thou not therefore reiect it as an vntruth: for neyther knowest thou the way of the winde, nor the manner of the making, nor motion thereof, which yet for shame thou wilt not deny to be; for as it blowes freely here and there, so thine eares and feeling discerne it thus blowing. Euen so, though thou canst not perceiue how the Spirit workes in Regeneration, yet that it workes, all they in whom it workes, perceiue as plainely by their spirituall senses, as they discerne the blowing of the winde by the naturall.

This answere is set downe.

VERSE 7 Maruell not that I said vntounto thee, Yee must be borne againe.

p. 124VERSE 8 The winde blowes where it listeth, and thou hearest the sound thereof, but canst not tell whence it commeth, and whither it goeth: so is eueryevery man that is borne of the spirit.

This answere containes two parts.

1. An Admonition, Vers. 7.

2. The Reason thereof, Vers. 8.

1. The Admonition. [Maruell not.] Not simply at the worke of Regeneration, for euen our naturall generation is admirable, Psal. 139.14. But, Maruell not that I said vntounto thee, &c. Wee all maruell at the doctrine of the Trinitie, and so wee should, but yet wee may not maruell that the Minister should preach it: The former maruelling may well stand with faith, this latter must needes argue infidelitie, distrusting the doctrine.

The effect of Christs admonition to Nicodemus is, that he should not therefore deny the article of Regeneration, because his reason could not discerne the manner of the working.

Doct. Faith in religion must goe before and beyond Reason.In Religion Faith must goe farre beyond Reason. As for things past, as for the creation of the world of nothing, Heb. 11.3. the Virgins conception, &c. so for things present, as the Trinitie, the imputation of Adams sinne to all his posteritie, the personall vnion of the two natures in Christ, Regeneration, &c. and for things to come, as the resurrection of the body, eternall glorification, and the accomplishment of all Gods promises, whatsoeuer impossibilities reason apprehends. Neyther by this reason doe wee make the Faith of Christians an vnreasonable and senslesse Faith. Faith is p. 125not in the bruite part of the soule, but in the vnderstanding, the very apple of the eye of Reason; and as the ancients speake the reason of Reason. Faith therfore is neuer contrary to right Reason, though it be to the corruption of Reason: For right Reason must needes yeeld, that whatsoeuer God sayes it must needes be true. This is onelyonly the scope of this doctrine, to teach Reason to know her place, that shee presume not to checke Faith, nor grow not presumptuous, as here in Nicodemus. When this Hagar is thus malapert with Sarah, then must Sarah take downe Hagar. Reason is a good attendant to follow Faith, an ill vsher to goe before it: Hence Iohn 6.69. Wee beleeue and know; first, beleeue, and then, know. And Psal. 119.66. Teach mee good iudgement, for I hauehave beleeued thy Word. Doe not seeke to vnderstand that thou maist beleeue, but beleeue that thou maist vnderstand, saith Augustine. This is the highest grace of Reason, to attend on Faith: as it is a greater credit for a Gentleman to be seene following and waiting on the King in the Court, then to be waited vponupon with his owne seruants in the Countrey. And this is the highest obedience wee can performe to God, to beleeue him on his bare word, correcting the errour of Reason by Faith, as we doe correct the errour of sense, thinking a straight staffe crooked in the water, by reason.

But here marke, that though Reason must be captiuated to Faith, yet not to fancy, and to the idle conceits of men, without the word: As in the matter of the Sacrament, where God would not p. 126onelyonly hauehave Reason, but Sense vsed, there forsooth we must be blinde and senslesse, and beleeue that Christs body is there corporally present: And yet in Predestination that profound Mystery, where wee should cry out, Oh the deepnesse! they will vse the greatest curiosity of Reason that can be.

The exaltation of Faith aboue reason is most excellent in the promises, when with Abraham wee can hope against hope, and apprehend the certaine accomplishment of them by Faith, when Sense and carnall Reason see nothing but the contrary, as that godlinesse should be gainfull vntounto vsus, euen in the things of this life, when for Religion sake, we are spoyled of all wee hauehave.

The second Point followes. The Reason of the Admonition.

The winde blowes, &c.] The reason why hee should not reiect this doctrine of Regeneration is, because though hee cannot conceiue how it is, yet he may perceiue by the effects that it is: And this is set out by a similitude, wherein the worke of the Spirit in Regeneration, is compared to the worke of the winde blowing in the ayre.

Doct. A spirituall vse is to be made of things naturall.Here generally marke, that wee ought to make a spirituall vse of things naturall, and the things of this present life, by them raising vp our mindes to heauenly meditations, and in an holy Alchymie drawing Gold out of Lead, heauen out of earth: As here Christ rides vponupon the wings of the winde, and soares vp aloft into the heauens: Thus Paul in the corne dying, and then fructifying, shewes vsus a image of the resurrection, 1 Cor. 13. So the p. 127Centurion in his authoritie ouer his seruants, beholds the absolute pow…r of Christ ouer all his creatures, Luke 8. A shame then for vsus to hauehave empty hearts voide of spirituall meditation, when eueryevery creature eueryevery where, yeelds vsus matter enough. All of vsus can vse the creatures carnally, and so can beasts, the spirituall vse is rare.

Now for the particulars of the similitude, which stands thus: As it is with the winde, so it is with the Spirit in Regeneration: for that is the meaning of the words, So is eueryevery one that is borne of the Spirit. See the like, 1 Cor. 15.42. and Mat. 13.45. The winde blowes in the ayre, so doth the Spirit in mans heart, and as freely as the winde blowes, and as sensibly as the winde blowes, and yet withall as incomprehensibly as the winde blowes, in regard of the manner.

1. The worke of the Spirit in Regeneration is 1compared to the blowing of the winde,The worke of the Spirit compared to the winde, in regard of, and that not without reason, because the Spirit doth produce the same effects in our hearts, which the winde doth by blowing: Hence the Spirit descended vponupon the Apostles, in the noyse of a sodaine and a rushing winde, Acts 2. And God comming to call Adam to repentance, comes in a winde, Gen. 3. But let vsus see how the Spirit blowes like a winde.

1. The winde blowes quickingly, vitally,1. Of quickning and fructifying. refreshingly, causing the earth to fructifie prosperously: Whence the name of Zephyrus, and Venti fauonij. It is the Spirit of God that blowes the vitall spirits of grace into vsus, & makes vsus happily to bring forth p. 128fruit, Cant. 4.16. Arise O North, and come O South, and blow on my gardens, that the spices thereof may flow out. When a man is heauy and drowsie, a fresh blast of winde quickens his senses, and makes him more liuely: So doth the Spirit awaken vsus in our spirituall slumbrings. As the Lord vsed the winde to bring Quailes abundantly to the Israelites, and still doth to bring in great tydes of water: So by his Spirit doth hee bring all grace vntounto vsus; and when this winde blowes, oh the tydes of repenting teares, as in Dauid after the Spirit had blowed vponupon him in Nathans ministry. So the winde from the bellowes quickens and reuiues the fire: The Spirit likewise with his blowing preserues those sparkles of the heauenly fire in the Altar of our hearts, which otherwise would dye. To this Paul alludes when he bids Timothy foreign, as it were by blowing to stirre vp the grace of God in himselfe. When a little fire hath seized vponupon an house, if the winde then be vp, it inrages and inlarges it, and hardly will it be extinguished. Alas, how soone would the smoaking Flaxe be quenched, if this winde were not vp to preserue it, and to make it burne, when the world, fl…sh, and the Diuell come with their great payles of water to extinguish it?

2. Of purging.2. Windes purge the ayre, by dispersing the noysome vapours in the same: So doth the Spirit with his blasts scatter the corruptions of our harts.

3. The windes dissolue the clouds, and so cause an irrigation3. Of irrigation. of the earth: This spirituall winde causes raine also, euen the raine of repenting teares, p. 129and thus doth it dissolue the clouds of our iniquities.

4. The windes, what by dispersing,4. Of clearing. what by dissoluing the clouds, cause clearenesse and serenitie of the ayre: So likewise the Spirit, hauing in the raine of Repentance dissolued our iniquities, causes a wonderfull cleare serenitie in the heauen of our hearts, so that now the bright beauty and Sunne-shine of Gods fauour in Christ, inlightens and cheares him.

5. Refrigeration is another effect of the Windes:5. Of Refrigeration. In the heate of the Summer, how acceptable is the comfort which comes by the cooling windes, which allayes and mitigates the scorching heate of the Sunne, otherwise intollerable? So the Spirit likewise by his comforts, as by coole blasts, so allayes the heate and extremitie of all our temptations and afflictions, that wee may with patience endure and ouercome them. It was this coole winde that rebuked, and checked the fury of the fire to the three Children, and all the holy Martyrs. This spirituall winde to the fire of Grace, as before was shewed, is as oyle, but to the fire of affliction is as water: How could the Martyrs hauehave so triumphed in the flames, had not this cooling winde refreshed them?

6. Another effect of the winde is Penetration. 6. Of Penetration.By reason of the subtlenesse of it, it pierceth thorow eueryevery thing: So, Heb. 4.12. The word of God is mighty and liuely in operation, (vnderstand it of the word as it is quickened and animated with this Spirits breath) and sharper then any two-edged sword, p. 130and pierceth thorow, euen to the diuiding a sunder of the soule and spirit. This winde will blow into the very secret corners of thy conscience: Thou canst not keepe it out.

7. Of conueighing smels.7. As the windes carry and conueigh to our senses, the sweet smels of the flowers and hearbes of the earth, and make them so much the more odoriferous: So the Spirit of God, as it workes in vsus all grace, so it causes this grace to send forth the sweet smell of Lebanon, and to affect others. Many though they hauehave grace, yet it sends not forth its smell for the good of others, because this winde blowes not vponupon them: There must be a double blast of this winde, both to infuse grace, and to make it cast forth his sent being infused.

8. Of violence.8. The windes hauehave a mighty force in tearing, rending, breaking, casting downe things of great strength, mighty trees, houses, &c. yea, in shaking the whole frame of the earth, when they are pent vp within her bowels: So mighty is the Spirit also in the conuersion of a sinner. With his blasts hee throwes downe the strong holds and castles of Sathan, euen the high Cedars, and lofty mountaines, that exalt themselues against Christ, 2 Cor. 10.4. hee rends our rocky hearts in pieces, and makes the whole frame of them to tremble: As in the Iayler, Acts 16. when the naturall winde caused an earth-quake, this spirituall winde caused an heart-quake, and made him come quiuering to the Apostles, Sirs, what shall I doe to be saued? So Paul was going feruently to Damascus to persecute, the euill Spirit, an vnhappy winde, draue him amaine, p. 131but there was a contrary winde that met him, and draue him backward, vnhorsed him, flung him downe to the ground. And this is the very first act of the Spirit, the first blast of this winde in our Regeneration, to blow vsus out of our selues, to cast vsus downe in humiliation, to blow hard in our faces against vsus, when wee goe on in the way of our sinnes.

9. The winde being strong hath a mighty force,9. Of driuing. when on our backs, to set vsus forwards: It will euen driue a man an-end, and make the large vessels on the seas, that could scarse otherwise stirre, to flye like an arrow; yea, though the tyde be strong against vsus, yet if wee hauehave a full gale of winde, wee are carried swiftly against it. When the spirituall winde blowes powerfully vponupon vsus, how are wee carryed then? With what ease, facilitie, and power, performe wee Christian duties of Prayer, Exhortation, &c. And hence is the inequalitie that wee feele in our selues: Sometimes wee so pray, confesse our sinnes, giuegive thankes, meditate, conferre, as if we were caught vp in Elias his whirle-winde; so strongly blowes the winde: otherwhile, the winde being still, we must sweate and tugge at it, like the water-men with the oares, which they cast aside, hauing the aduantage of a strong winde. As hee must needs runne to, and in wickednes, whom the Diuell driues: so in good things, whom the Spirit driues. As, this winde blowing in our faces, we are driuen out of our sinnes; so in the wayes of God, blowing on our backes, we are furthered in grace. From the blasts of this winde, are those worthy p. 132and heroicall acts of Gods seruants, as of Sampson, in killing the Lyon, in breaking the cords of the Philistims, & the like, which the Scripture ascribes vntounto the Spirits comming vponupon them. By the power of Christ, I am able to doe all things, saith Paul, Phil. 3. It is this blessed winde, and the strong blasts thereof, that makes the godly ouer-come the streame of their owne corrupt nature, and of the euill example of the world, and of all other oppositions whatsoeuer.

22. The second thing wherein the Winde and the Spirit are compared,The Spirit and Winde compared in regard of liberty of blowing. is in the free blowing. [It bloweth where it listeth.] Here will is abusiuely giuen to the wind, to shew that no creature hath any power, eyther to raise or inhibit the winde, but that without checke or controule of any, it bloweth and stints of it owne accord: So likewise doth the Spirit of God, in the matter of Regeneration, deale as freely: None can make him blow where he will not, none can make him leaue blowing where hee will blow; I will hauehave mercy on whom I will, and whom I will I harden, Rom. 9.

This liberty of Spirit shewes it selfe fiue wayes:

1. In regard of the outward meanesThe liberty of the Spirit in fiue things: 1. In regard of the outward meanes. of the Ministry: for it is that blessed Trumpet wherein commonly the Spirit blowes: And in it he blowes most freely, like to the winde, one while in the East, then againe in the West. Once this Winde blew in the East, and how famous were those Churches? But the winde is turned now into the West, and not the least whisper now of this winde to be heard there. As the Lord causes it to raine p. 133on one Citie, and not on another, Amos 4. So also this Winde to blow on one Citie, Countrey, and Towne, and not on another. Before Christs time this Winde blew onelyonly in Iewry, it was pent vp in that corner: Now it hath larger circuit. All this is of the liberty of the Spirit, that blowes where it will.

2. In regard of the efficacy of the meanes.2. In regard of the efficacie of the meanes. The Spirit blowing in the Trumpet of the Gospell, so blowes that his blast is vitall to one, mortall to another; that with his blast by accident hee shuts faster the doore of some mens hearts, and opens wider the doore of others. This Winde blew open the doore of Lydiaes heart, Acts 16. Now if it be asked, why this Winde blowing in the eares of many an hundred in the same Congregation at once, in some it blowes onelyonly in the eare, and there stickes; in others it pierceth thorow the eare to the very heart: The answere is here, The Spirit bloweth where it listeth.

3. In regard of the measure of the efficacie:3. In regard of the measure of the efficacie. In some this word pierces deeper, purges cleaner, blowes in more vitall spirits, then in other; and yet all hauehave the same meanes. The reason is, because in the distribution of graces, the Spirit deales as hee will. 1 Cor. 12.11. And all these things worketh euen the selfe-same Spirit, distributing to eueryevery man seuerally as hee will: Hee blowes grace with a more full mouth to some, with a lesser blast to others; as the winde is not alike vehement in all places.

4. In regard of the manner of his efficacious p. 134working:4. In regard of the manner of his efficacious vvorking. for sometimes hee blowes vponupon vsus in meanes, as it were in a pipe, sometimes immediately without meanes. When in meanes, sometimes in an Oaten pipe, refusing a Siluer Trumpet, in weake meanes, and not in strong; that the strength of the blast might not be giuen to the instrument wherein he blowes. VponUpon Elisha he blew in the sound of a musicall Instrument, 2 Kings 3. vponupon Peter, in the looke and cast of Christs eye: vponupon the Apostles, in prayer, Acts 2. vponupon Iosiah, in hearing the word read: vponupon Cornelius and his company, in hearing the word preached, which is the most common instrument in which this sweet breath blowes: vponupon Mary, in the sweet salutation and congratulation of Elizabeth, Luke 1. For, as many are infected with contagious diseases, by the very breathing of others vponupon them: so many Christians are possessed of the holy Ghost, by the Saints sweet breathing vponupon them, as the Disciples receiued the holy Ghost by Christs breathing vponupon them: vponupon some hee breathes in the sweet melody of Psalmes, as contrarily the Diuell breathes on others in the vse of filthy and vncleane songs. See Ephes. 5.18.19. Be fulfilled with the Spirit, speaking vntounto your selues in Psalmes, &c.

5. In regard of the time of his vvorking.5. In regard of the time of working. As the Winde rises at all seasons and houres, in the morning, at noone, at the euening: So God hath his times to blow the life of grace into his elect. Into some at the twelfth houre, as in the theefe on the Crosse, into whom hee beganne to blow in this life, when hee was breathing out the other. A man p. 135cannot prescribe the Winde his time, when it shall beginne to blow: No more can wee the Spirit of God, no though hee hauehave begunne to blow in vsus already: for this freedome of blowing is true, not onelyonly at the first blast in our first conuersion, but also of all the rest afterward. How often doe wee call vponupon this Winde, as the Church, Cant. 4.16. to arise, to come, and blow on our Gardens, and yet it arises not sensibly? How often doe wee lay our eares to the Trumpet wherein hee vses to blow, and yet cannot heare his sound? So the Church, Cant. 5. gapes to drinke in this Winde, seekes after it in her bed, among her companions, among the Watch-men, in the vse of all meanes, and yet the time for the Spirit to blow was not come: But when shee had wearied her selfe in the vse of all meanes, and was almost out of hope, then on the sodaine came the sound of this Winde, the voyce of her beloued. So, Acts 2.2. hee came sodainely, rushing on them: So in that blessed Martyr (of whom M^r. Foxe reports) that vsing all meanes and endeuours, could get no comfort, nor feeling of Gods louelove; at length, going to the stake, feeling the Winde on a sodaine to rise in his heart, and to blow, hee cryed out, Hee is come, hee is come.

Howbeit, as the naturall Windes blow most ordinarily at the Spring and Fall: for in Winter not so much winde, because the earth is bound with cold, and so the vapour, the matter of the winde, cannot ascend: so likewise in some sort is it here. Our hearts hauehave their winters: when thou hast a colde, congealed, winter-like, frozen, and benummed p. 136heart, there is no place for this Windes blowing; but when good things begin to spring in thee, at thy first conuersion, then commonly doth this Winde blow: As also in thine Autumne, when in death thou art drawing on to thy perfection, then most of all doth this Winde blow, and best of all, as in olde Iaakob and Dauid, in their Swan-like songs, like the Sunne-shine, pleasantest in the setting. The naturall Winde when at strongest, beginnes to faint and languish, and the nearer it growes to an end, the weaker is the puffe: But contrarily, the last act of the Spirits blowing in vsus at death, is the strongest, like Christs last act of breathing on the Crosse, which was with a strong cry, contrary to the course of nature.

Vse 1. Murmure not at Gods mercy, and bounty in spirituall grace to any: It is in vaine to repine against the blowing of the Winde; who so mad, as to striue with it? Who was I (saith Peter, Acts 11. to the Iewes, that were angry with this Winde for blowing on the Gentiles) that I could let God?

Vse 2. Tye not Gods Spirit to any outward meanes, neyther limit him to thine owne times: for hee is eueryevery way free in his blowing. As Mariners lye patiently in the Port many dayes, yea, many weekes together, for the Winde; so must thou for the working of the Spirit, as those sicke men, for the mouing of the Angell in the Poole, Iohn 5. This was the counsell Christ gaue his Disciples at his Ascention, Acts 1. to wait at Ierusalem for the blast of this Winde. Wee are impatient of p. 137delayes, and if wee feele not the coole blasts of this Winde in our extremity, wee dye presently: But wee must know that the blowing of this Winde, is worth the waiting for, and that it blowes freely, according to his owne pleasure.

Vse 3. When wee feele this Winde to blow vponupon vsus, let vsus be wise to take the aduantage of it, as the water-men doe, when tyde flowes, and winde blowes. As they could not make it beginne to blow when they would, so neither continue blowing so long as they will, and therefore they take the aduantage of it while it holds: So is it in the blasts of the spirituall Winde; wee hauehave it not at command, to blow when, nor how long we will. As soone as euer therefore thou perceiuest it to blow, hoyse vp sayles, launch forth, now get thee to prayer, to reading, to meditation, euen now in the heate of thy good affections, quickened with the sweet and vitall blasts of this Winde. How comfortably should we pray, admonish, meditate, and performe any Christian duty, if wee would thus take the opportunitie? That holds not true of the spirituall, which Salomon speakes of the naturall winde, Eccles. 11.4. Hee that obserues the winde shall not sow; yea, here it is euer good to obserue the winde, when wee goe about any spirituall duty.

Vse 4. Here is comfort: First, when thou feelest no motions of the Spirit, or weaker then at other times; for the Spirit is like the Winde, sometimes blowing more, sometimes lesse, sometimes not at all, as it will it selfe. Secondly, when the aduersaries of the Saints, ghostly or bodily, doe resist the grace p. 138of God in them: Alas, they but blow against the Winde, they shall not preuaile; the Spirit of God will blow in h…s Chi…dren for all them, and with such a powerfu… b ast as shall blow downe them to hell, as wee see in the History of Stephen, Act. 6. and 7.

3. The Spirit and Winde compared in reg…rd of their sensiblen…sse to the feeling & hearing.3. The third thing wherein the Winde and the Spirit are compared, is this: That as the Winde blowes sensibly to the feeling and hearing, [Thou hearest t…e voyce thereof, that is, the sound,] so likewise doth the Spirit, so that his voyce may also be heard, and the sound hee makes, blowing in the hearts of his.

The voyce of the Spirit two-folde.This Voyce is eyther

Secret, within: or,

Open, without.

1. Secret, this is within in the heart of the Regenerate: And it is foure-folde.1. Secret, which is foure-fold.

1. A terrible, blustering, shaking voyce, snibbing,1. Correcting. checking, rebuking, making our eares to tingle: And this is, when eyther at our first conuersion, hee conuinces vsus of our former sinnes, Iohn 16.8. or afterward, of our slips and infirmities. This voyce Ionah heard, Ion. 4.4. Doest thou well to be angry? When then secretly wee heare such checkes as these, Doe you well to be thus impatient, tetchy, vaine-glorious, proud, worldly, vncleane, colde and carelesse in Prayer, in gouernment of family? &c. then wee heare the voyce of the Spirit. This is a cold and pinching blast.

2. A milder and sweeter, directing,2. Directing. perswading, alluring voyce, whereof Isay speakes, Isay 30.21. p. 139And thine eares shall heare a word behinde thee saying, This is the way, walke yee in it: This is the sweet directing voyce of the Spirit, in the secret suggestions of the same: So Hos. 2.14. I will allure her, and speake friendly vntounto her. When then wee feele any good motions warming our harts, and vrging vsus to this or that good duty, this is the sound of that blessed Winde.

3. A comforting3. Comforting. voyce, like that of Christs, Mat. 9.2. Sonne, be of good comfort, thy sinnes are forgiuen thee: This is that testimony of the Spirit to our Spirits, that wee are Gods Children, Rom. 8.16.

4. An humble and submissiue,4. Praying. but yet feruent voyce in prayer, Rom. 8.26. The Spirit it selfe maketh requests for vsus with sighes which cannot be expressed. This last voyce is giuen to him because he is the cause of it in vsus: That breath which we blow out into Gods eares in prayer, the Spirit first blowed into vsus by secret inspiration.

2. Open Voyce, 2. Open.which is as it were the noyse and sound of his feet, in the practise of good duties, wherin the inward graces of the hart doe discouer themselues, as 1 Kings 14.6. the Prophet by Gods direction knew Ieroboams wife by the sound of her feete, so may wee know the Spirit by this sound; for the graces of the Spirit of Christ are his footsteps, Psal. 89.51. The foote-steps of thine Annoynted.

Vse. 1. Against the Papists, that teach none can know certainly whether hee hauehave the regenerating Spirit or no: But Christ here shewes, that they p. 140who hauehave the Spirit, doe plainly and sensibly perceiue him and his workings in them, euen as our outward man perceiues the winde.

Vse 2. Against others, that will bragge of the Spirit, and yet no voyce, no sound of the Spirit can be heard: Can the Winde blow, and not be heard? Can the Winde be hid? As Salomon setteth out the wickednes of an euill woman, by the winde, that it cannot be hid, Pro. 27.16. So likewise here Christ setteth forth the grace of the Spirit in the regenerate.

Vse 3. Since eueryevery good action, yea word, or thought, is the blast of this Winde, and the voyce of the Spirit in vsus, 1 Cor. 12.3. let the wicked take heede how they diride and scorne the grace of God in his: For in so doing they deride the voyce of Gods Spirit, and despise the foot-steps of his Annoynted, Psal. 89.51.

The fourth Poynt in the Comparison followes, But thou knowest not whence it comes, and whither it goes.

Obiect. The Philosophers seeme to know whence the Winde comes.

Ans. Yea, but they vary among themselues about the originall: And the most that can be said is but probable. Againe, to grant them that the Winde comes out of the earth, being an exhalation drawne vp by the Sunne, and after driuen backe by the coldnesse of the middle Region, yet out of what part it was first drawne out, and in what determinate place it first beganne to blow, who can tell? Salomon seemes to illustrate this p. 141speech, Eccl. 11.5. As thou knowest not the way of the winde, nor how the bones doe grow. Wee know the matter whereof the bones of the Infant are framed, viz. seede; but wee know not how, nor in what order and fashion: So, though wee may know in generall the matter of the Winde, yet how and in what manner eueryevery thing therein is carryed, is secret.

The Reddition of this similitude is this: Euen so know wee not in what manner the Spirit regenerates vsus.

God will humble vsus in many things, not onelyonly Doct. 1 diuine, but euen naturall, and in common vse,God humbles men vvith ignorance in many things. with ignorance: As here in the matter of the Windes, so in the Load-stones drawing of iron; in that little fish the Remora, the stay-ship, that will arrest a ship when it is going full saile; in the Figge-tree taming the wilde Bull, and generally in the formes of all things. A iust punishment of our pride in affecting and aspiring to knowledge too high for vsus. If in Nature such secrets, what then in Grace? Let vsus not be too curious in prying into Gods Arke, lest we smart, like the Flye fluttering about the candle: for God is a consuming fire to those that will be sporting themselues in the quirkes of their wit, about his sacred mysteries: Let vsus wait till the life to come, and then the veyle shall be taken from off our eyes; in meane time humble ignorance is better then proud curiositie.

As the way of the Winde is not knowne in this Doct. 2 regard, that a man can iustly determine the very first moment of the first blast: so likewise it oftentimes p. 142fals out here,EueryEvery man cannot precisely set dovvne the time of his conuersion. that a man cannot directly set downe the precise time of his first spirituall conception. That of our Sauiour is excellent for this purpose, Marke 4.26. So is the Kingdome of God, as if a man should cast seede into the ground, and should sleepe, and rise vp, and the seede should spring and grow vp, hee not knowing how. Sometimes the Spirit windes in himselfe secretly into our hearts, and makes no noyse in his descending vponupon vsus, but comes stealing in, as Christ vponupon his Disciples, the doores being shut. Otherwhiles the doores are broke open with a mighty noyse, and hee comes rushing in, as Acts 2.1.

Doct. 3 As the way of the Winde is not knowne in regard of the extent, how farre it will goe: so here likewise. Little know many of Gods Children, what will be the issue of those holy motions they are inspired with: As Sampsons parents knew not what would be the end of his affection to the Philistim, Iudg. 14.4. what intent God had, and what hee would bring it to at last. So oftentimes the Sampsons of the Lord themselues, his heroicall Worthies, know not how farre the blast of the Spirit in them will reach. Little did Luther thinke, that his zeale against Indulgences, should at length hauehave blowne off the Popes Crowne. That blast of the Spirit that then blowed in Luthers heart, the force of it still remaines, and we know now that which Luther knew not, whither it shall goe, euen to the very fleaing of the Romish Whore.

Hitherto of Christs Defence of his Assertion, against the first Reply of Nicodemus.

p. 143Now followes his Defence against the second.

The Reply is laid downe.

VERSE 9 Nicodemus answered, and said vntounto him, How can these things be?

See how vnreasonable ignorant men are,Doctr. Ignorant men are vnreasonable. euen pleading for their naturall Reason; as here Nicodemus. Christ had vsed excellent reasons and similitudes, Nicodemus troubles himselfe neyther with his demonstrations nor illustrations, but though he cannot answere them, yet remaines wilfull, holds the maine conclusion hee held before, and comes with his twice sod Coleworts, How can these things be? Christ answered this obiection before; to vvhat end is it now repeated? What a Pharisee to play the Cuckoe? But thus it is, though Agrippa be conuinced, and halfe perswaded, yet hee will not yeeld: All Pauls sweet words are lost.

Christs Defence followes.

VERSE 10 Iesus answered, and said vntounto him, Art thou a teacher in Israel, and knowest not these things?

VERSE 11 Verely, verely, I say vntounto thee, wee speake that we know, and testifie that wee hauehave seene: but yee receiue not our witnesse.

VERSE 12 If when I tell you earthly things, yee beleeue not, how should yee beleeue, if I shall tell you of heauenly things?

This Defence of his is not any longer by prouing, but by reprouing and vpbraiding him.

1. With Ignorance, Vers. 10.

2. With Infidelitie, Vers. 12.

p. 144As if hee had said, since thou art so peruerse, I will giuegive ouer reasoning, and fall a chiding with thee for this grosse ignorance of thine: Shamefull is it, that thou a teacher shouldest not yet know these things; but much more shamefull is it, that when thou art taught thou wilt not learne, and wilt adde to thy ouer-grosse Ignorance, grosser Infidelitie.

His Ignorance is amplified,

1. From the matters whereof he was ignorant, These things.

2. From his calling, Art thou a Teacher?

The Argument is this: Ignorance in the grounds of Religion is shamefull in any, though but a common learner, much more in a Doctor: But thou a Doctor in Israel, art ignorant in the very ABC of Religion. This is set downe figured with a most stinging interrogation, hauing the force of an exprobration.

Quest. Is it lawfull to vpbraid our brethren with their defects, as here Christ did Nicodemus with his ignorance.

It is lavvfull to vpraid our brethren vvith their defects, so that foure cautions be obserued.Ans. Yes, so these cautions be obserued: First, that wee doe it not insultingly, to grace our selues in our brothers disgrace. Christ did not so here: For alas, what great matter for Iesus Christ, the eternall Sonne of God, to be before Nicodemus in knowledge? Secondly, that in regard of our owne wants, and the conscience of them, we doe it more sparingly. Christ was omniscious, the best of vsus are ignorant; and therefore in blaming others, remember we our owne wants, and blame them. Thirdly, p. 145that wee vpbraid not repenting and humbled sinners, who happily exceede in vpbraiding themselues, but the bold, impudent, and proud, pleasing themselues in their wants: As here Christ did Nicodemus that stood in his owne light, and flattered himselfe for his wit and reason. Fourthly, wee must doe it with commiseration, as if giuing a medicine to a sicke man: So did Christ here, seeking to regenerate Nicodemus, which could not be till hee were thus humbled. And thus also did hee, Marke 16.14. Luke 24.25. his Disciples. And Paul the Hebrewes, Heb. 5.12.

Ignorance of the grounds of Religion is a shamefull Doct. 1 thing in those that hauehave meanes, the word and ministry thereof, Heb. 5.12. Thinke not that ignorance shall excuse, when Christ thus vpbraids with it: And yet how many that will be ashamed of other ignorance, but not of this? This is the fault of our times; the first elements of Religion are not knowne, no not of many professors: and so a Sermon to them is as a Greeke Lecture in Homer would be to a boy neuer entered into his Greeke Grammer.

Knowledge is a most necessary and speciall gift Doct. 2 in a teacher, chiefly of the grounds:Knovvledge necessary in a Teacher. such as was this doctrine of Regeneration, the maine end of the ministery. Hos. 4.4. God refuses the ignorant Priest for being a Priest vntounto him: And Leu. 21.17. A blinde man might not be Priest; the blindenesse of the body figured this of the minde. Deut. 22.10. An Asse might not be coupled with an Oxe in plowing: No ignorant and p. 146doltish Asses may plow in Gods Field, the Church.

Vse. A checke, first, to dumbe Ministers; secondly, to others, who though they preach, and interpret, as Nicodemus did, yet alas, how raw are they in the very Catechisme; whilest as the Pharisees plodded in their Rabbies and their Talmud, so these in Postils, in Controuersies, in the Fathers, and Schoole-men, neglecting the very grounds of Faith in the Scripture? Some scorne the Catechisme, as too meane, and affect a profounder learning, as they thinke: But Nicodemus for all his Pharisaicall learning is called backe to his Catechisme. Others labour onelyonly to get some few flowers and quirkes of wit, that they may be able to make a pleasing discourse, when God wot they hauehave no grounded knowledge, 2 Cor. 11.6. Though I be rude (saith Paul) in speaking, yet not in knowledge. But many teachers may inuert it now; Though rude in knowledge, yet not in speaking.

Doct. 3 EueryEvery one must labour to be rightly qualified, according to his place and calling: A foule shame for a mans carriage to be anemalous and exorbitant from his calling, which is a rule to eueryevery one: The Stage-players on the Stage keepe a decorum; the King goes, lookes, speakes as a King, so the slaue: Shall they doe that on the Stage, which Christians shall not doe in their liues? Thou a teacher, sayes Christ, and thus ignorant? so, you a great personage, and giuegive so little good example? you a Professour of Religion, and nourish such infirmities? you such a ones seruant, liuing in p. 147such a family, vnderunder such meanes, and you so prophane?

The vpbraiding with Infidelitie followes, amplified:

1. From the Certainty of the doctrine, Ver. 11.

2. From the perspicuitie of it, Vers. 12.

VERSE 11 We speake that wee know, and testifie that wee hauehave seene: but ye receiue not our witnesse.

Where is the preuenting of an Obiection.

Obiect. You that twit mee with ignorance, take heede you be not ignorant your selfe, and take not vponupon you to speake that you well vnderstand not your selfe.

Ans. No, though you Pharisees doe often so, yet measure not others by your selues; Wee, I, and all Gods faithfull Ministers, wee speake nothing but that whereof we are as fully assured, as if with our eyes wee saw it; and yet for all this we cannot be beleeued.

Ministers ought to be most perswadedly assured Doct. 1 of the doctrine deliuered by them:Ministers must be assured of their ovvne doctrine. How else shall others? Or how shall they sustaine opposition without, if there be opposition within in their owne hearts? Our Gospell was with much assurance, 1 Thes. 1.5. Christ indeede had a speciall priuiledge, yet wee also must hauehave it in our measure: So that we must be able to say with Iohn, 1 Ioh. 1.1. That which our eyes hauehave seene, (though our eyes must ake againe in reading and studying the word, before we can get such assurance,) yea, that which our very hearts hauehave felt: for in the matters of p. 148Faith, Regeneration, and Repentance, onelyonly the experimented Preacher can speake with assurance: Others speake but like Parrots, or as men in their dreames. And see wee here the fruit of this powerfull and confident assurance in preaching: Christ hereby discharges himselfe, and layes all the blame vponupon the Iewes themselues for not beleeuing. If thou preach the word coldly, faintly, doubtfully, dreamingly, not knowing by Faith and happy Experience in thine owne brest, what thou sayest, the blame of thy hearers infidelitie lyes as well in thee, as in them. For, marke Christs speech, Wee speake that wee know, but yee receiue not our witnesse; Implying that they had some reason, in a manner, not to receiue it, if it had beene otherwise deliuered then vponupon certaine knowledge. This same assured knowledge makes a Preacher bold, resolute, and couragious.