Spiritual Refining, Religious treatise · Section 4 · Sermon 37
SERMON XXXVII.
Of the unexpreſsibleneſs of this new life.
JOHN 3. 8.
The wind bloweth where it listeth, and thou heareſt the ſound thereof, but canſt not tell whence it cometh, or whither it goeth, &c.
OUr Saviour in theſe words doth further clear the Myſtery of Regeneration unto Nicodemus, that ſo at laſt the ſcales may fall from his eyes; becauſe this ſpiritual nativity was not viſible, as that of the body is, Nicodemus would not believe any ſuch thing. Now our Saviour inſtanceth in a very fit ſimilitude. The wind bloweth where it liſteth, thou heareſt the ſound of it, but thou ſeeſt it not with thy eyes, neither art thou able to tell from whence it cometh: So that this ſpeech of our Saviour doth denote the difficulty of underſtanding this ſpiritual birth, not onelyonly to the corrupt underſtanding, but alſo to the renewed: for this in the Text ariſeth not from the imbecillity of the power or faculty to perceive, but the ſubtile and pure nature of the object to be underſtood: It is therefore the intent of our Saviour to expreſſe this ſpiritual birth, by a plain ſimilitude. Some there are that take the greek word foreign, for the ſpirit of God: upon this rule, whereſoever it is with the greek article, there the ſpirit of God is underſtood; but that is not univerſal, & then it would be moſt improper: for it could be no illuſtration to manifeſt a thing by it ſelf, which our Saviour ſhould do if we take it ſo. Maldonate takes ſpirit, or breath, for the ſoul of a man, and makes the ſenſe thus; As we do not know the nature of the ſoul, how it is infuſed, whence it cometh, or, whither it goeth, only we perceive the ſtrong operations of it; ſo it is in the work of Grace. But there is no juſt reaſon to recede from our Tranſlation in making it to ſignifie the wind, and ſo every thing will excellently agree.
Firſt, The Air is neceſſary, ſo that there is no living, or breathing without it: This work of Gods Spirit, is wholly neceſſary for this new birth.
Secondly, Thou heareſt the voice of this onelyonly, but thou ſeeſt not the winde it ſelf: ſo the godly hear the voice of Gods ſpirit ſpeaking to them to live, and as to Lazarus, to come forth out of the grave; ſo do the Children of God.
Thirdly, As we cannot tell the begining of the winds, for although the Philoſophers diſpute much, ſome making it the flux of the Air, others exhalations from the earth, yet there is no certainty; ſo it is in this work of grace. The world ſeeth men by the word of God new changed, new enlivened; they wonder and admire to ſee this alteration: men are divided in their thoughts about it: ſome ſay, they are of God, others of the divel, even as they differed in their thoughts about Chriſt.
And then here is the liberty of Gods Spirit in Regenerating, He bloweth where he liſt: To whom he will he manifeſts himſelf, ſo that all is to be aſcribed to the power of Gods ſpirit, not to mans ability.
Obſ. The work and Grace of Regeneration, is rather felt and perceived by him that Obſ.hath it, then that which can be expreſſed, or made known to a mans ſelf or others, it being a wonderful hidden, and ſecret life.
The wind we feel and perceive in the motions of it; but the Originals of it, we are not able exactly to deſcribe: ſo it is in this great work: What the wiſeman ſpeaks about the framing of the child, We are not able to deſcribe how the bones, and all other parts of the infant are compoſed, Eccleſ. 11. 5. which made David ſay, He was fearfully, and wonderfully made. The like doth God do about our new birth, We are fearfully and wonderfully made again; ſo that the difficulty to perceive aright of this work, may ariſe partly from that corruption which is inbred in every one, and partly the unſearchableneſſe of the thing it ſelf; and to this latter Chriſt relateth: ſo that he onelyonly who hath the inward power of it upon his own ſoul, can beſt diſcern of it: and we may ſay of this grace, as well as that of the Goſpel, Eye hath not ſeen, or ear heard, neither hath it entered into the heart of man, to conceive what the work of God is herein.
For the better diſcovery of this, conſider theſe things.Particulars to clear this. 1.
Firſt, That the underſtanding of a man is not onelyonly corrupted with ſin, but naturally weakned, ſo that it is not able to finde out natural truths, much leſs ſupernatural. The forms of things are hidden to us: Vitrum lambimus, pultem non attingimus; the fire, the water, a ſtone, none can have eſſential definitions of them: we cannot tell wherein the form or eſſence almoſt of any thing conſiſts, onelyonly we deſcribe things by their effects, properties, and common accidents, and we have but the ſhell, not the kernel. If then the work of God in nature be ſo abſtruſe to us, and we know not what to ſay of it, How much rather the work of God in Grace? Baſil ſaith, Divers questions may be made about a very fly, which no Philoſopher is ever able to anſwer, How much rather then in the hidden operations of Gods ſpirit? So that although it was Nicodemus his ſin, that he did not know, or believe the neceſſity of this new birth, yet it was a natural impotency, rather then a moral, that he could not tell how this wind did blow upon him.
Secondly, Men who have not the inward ſenſe of this work upon their hearts, may yet be able to give the deſcription of it. This they have either by learning, or reading of books, or hear-ſay; ſo that if you ask many, What regeneration is? They can tell you it is a change of the whole man from that ſtate of corruption we are born in, to the ſtate of holineſs: or it is the renewing of the image of God in us by degrees, which we have loſt: This account they are able to give; yea, a man may be able by way of diſpute and ſcholerſhip to ſay more, and diſpute more about it, then that man who is regenerated; ſo that many an Orthodox man is able to prove the neceſſity of regeneration, and to clear it in its nature, better then one not ſo perfect: but there is a Theological knowledge, and a practical experimental knowledge; no queſtion but an unregenerate man, may in a Theological way maintain Divine truths better then a regenerate man, that hath not ſuch abilities: a Godly man doth believe, when he is not able to anſwer all thoſe doubts and objections that are made about any definition of faith, that is uſually given: and it is obſerved that many times thoſe that have the greateſt learning and parts, do moſt diſdain the practical plain things of regeneration: Surgunt indocti, & rapiunt caelum, It was the old ſpeech of Auſtins, Ideots and unlearned men take the kingdom of heaven by violence, when learned men are ſhut out. Bradwardin, a great ſcholer called Doctor Profundus, the profound Doctor, ſpeaks of himſelf how offended he was at the reading of Pauls Epiſtles, becauſe he had not Metaphyſicum ingenium, a Metaphyſical head: and we ſee by miſerable experience, what affectations men have to ſpeak, and hear ſublime Miniſters, and aerial notions, accounting thoſe things that make for our ſpiritual edification, and inward renovation, to be but plain ſimplicities; but this will prove to be gold and ſilver, when the other will be only hay and ſtubble.
Thirdly, Although this life be a ſecret hidden life, yet many things about it are to 3.be demonſtrated. Even as about the windes, although there be ſeveral opinions about the Original of them, and we may in the general ſay, they ariſe out of the Eaſt, or Weſt, &c. But the punctual particular Original of them we cannot: ſo it is in the work of regeneration; The cauſe from whence it is, is God, Unleſs a man be born of the spirit, &c. So the Orthodox declare the manner in the general, that its irreſiſtably wrought in us by an inſuperable efficacy of Gods ſpirit, and although it be hard to ſhew the particular manner how the grace of God determineth the wil, and changeth the heart, yet that this is done is very apparent, and the Scripture makes it very clear; and the conſideration of this may bridle our underſtandings, and make us ſober, that we do not curiouſly pry into things; for if upon the utmoſt enquiry we cannot tell our natural conception and making, much leſs may we apprehend this ſpiritual making. We come therefore in the next place to ſhew wherein Wherein this new life is ſecret and unexpreſſible.this life is ſo unexpreſſible; for we conceive this aſſertion of our Saviours, like that, Our life is hid with Chriſt in God, Col. 3. 3. The work of grace though it be admirable and wonderful, yet it doth not incur into the ſenſes: and this is that which makes many ſo Atheiſtical, and ſcornful about the work of Gods ſpirit in us. They either deny there is ſuch a thing, or they judge theſe things deluſions and fancies, or the complexion of mens bodies: but as we do believe we have a ſoul, though we cannot ſee it; that there is a wind, though our eyes perceive it not; that there is a God, though no man hath ſeen him at any time: ſo it may certainly be demonſtrated that there is ſuch a work of regeneration, though we perceive it not with our bodily eyes: and this is neceſſarily to be preſſed; for the more we are aſſured that there is ſuch a thing, and that every one who would be ſaved, muſt have it, then we ſhall make the greater enquiry into this, whether we have it or no. The ſecretneſs therefore of this new life is ſeen,
Firſt, In thoſe travels, and agonies of ſoul which commonly it goeth through with 1.er'e grace be formed. The ſpirit of God doth convince of ſin, and cauſeth bondage in the heart: we hear ſome crying out, What ſhall we do to be ſaved? For although a man be in this work of regeneration altogether paſſive, yea obſtinate and rebellious, therefore compared unto a ſtone, and a dead man; yet in other reſpects God works in us ſutably to reaſonable men, by enlightning our underſtanding, by opening our eyes to ſee our miſery that we are under; as Dives when his eyes was opened, ſaw he was in hell, which made him cry out for eaſe: ſo theſe perceive themſelves even dropping irrecoverably therein, and thereupon they cry out, What ſhall we do to be ſaved? When there is this diſcovery in the heart, then there are commotions, and Earth-quakes in the ſoul.
Now come to any natural man, ſpeak of theſe pangs and troubles of the ſoul, he knoweth not what they mean, he underſtands not the meaning of them: as Job ſaid to his miſerable comforters, Would your ſouls were in my ſouls ſtead, then you would feel what that wormwood and bitterneſs is, which I do undergo: ſo had thy ſoul been ever in thoſe depths of God, then thou wouldſt have known what it is to be in a ſpiritual travel. The Apoſtle ſpeaking of the groans which Gods ſpirit worketh in his children, he calls them groans unutterable, Rom. 8. ſo are theſe ſighs unutterable, bitterneſs, and pangs unutterable. It is true, theſe commotions of the ſoul are not ſo remarkable in ſome, as in others, neither are theſe things felt alike in all. But there is in every one a ſenſe and feeling of his undone eſtate, and hunger and thirſt after righteouſneſs: now in all theſe things he is a man in a myſtery to the natural man: theſe things are tranſacted ſecretly in a mans heart: examine therefore thy ſelf: Haſt thou ever been a man thus affected, thus exerciſed? hath the ſpirit of God convinced thee of ſin? hath thy heart been loaded with ſin? hath the Law diſcovered ſin? hath every thing been as if turned into blood? As Stephen ſaw heaven opening to receive him, ſo haſt thou as it were hell opened to devour thee, here are the beginings of a new birth; not as if regeneration lay in theſe, no, How many have felt ſorrow, terror, yet have proved abortives? but in many of Gods children, this is introductory, and when happily compleated, theſe fears and troubles are mingled with much faith and confidence: God hath ſaid to thy ſoul, as well as of the womans travel, In ſorrow ſhalt thou conceive and bring forth.
Secondly, As theſe groans after God and his favours are hidden, ſo the principles from whence they are enabled, are wholly inviſible, and that not onelyonly to the bodily eye, but to the mental eye of a natural man. A carnal man cannot think that any man doth any thing in reference to God, but upon carnal and worldly ſelf-principles: Thus the Phariſees, they charged Chriſt with vain glory, and his own kindred would have him do his miracles more publickly, that he might be externally advanced: they judged of Chriſt like themſelves: John 7. 3. 4. They did all things from worldly principles, and ſo they conceived Chriſt. The Apoſtle calls this work of Grace, The inner man. The glory of a Chriſtian is within; he prayeth outwardly, but his glory is within; he heareth with the outward ear, but his glory is within: It is the inner man, which is the root and the fountain of all his external actions: now as the root of the tree is hidden, and the ſpring-head hard to be found out; ſo it is here, from what inward principle it is that thou art carried out to do the things God commandeth is wholly to be ſought into. The Phariſees did againſt their own conſciences blaſphemouſly make it a doubt, by what power he did thoſe wonderful things: but we may upon good ground ask, By whom doſt thou pray? doſt thou hear? Is it from Gods holy ſpirit, acting and enabling of thee? Or is it from thy own corrupt principles and ſuggeſtions; and this is that which comforts a godly man againſt all thoſe accuſations of Hypocriſie, which the world caſteth upon them.
Thirdly, As their principles, ſo the ſcope and intention of the whole man in their converſation, is very hidden and ſecret, they being carried out towards God, becauſe of his excellency, and glorious fulneſs. David, how often doth he profeſs his joy in, and love of God? How doth Paul profeſs his delight in the Law of God in the inward man, and that becauſe it is ſpiritual? The Phariſees loſe the acceptance of all their performances, becauſe what they did, they did to be ſeen of men. It is true, Hypocriſie is hidden alſo, and the corrupt intentions of wicked men are alſo ſecret: There is the hidden darkneſs of wickedneſs in a mans heart; but theſe ſincere intentions are ſecret and admirable in a further ſenſe, becauſe the heart of a natural man, cannot do any thing upon ſuch pure grounds: his eye is dark, and therefore his whole body is dark alſo. As the earth cannot aſcend upwards, becauſe of its denſe and heavy nature; ſo neither can the heart of a man aſcend ſo high, as to do things for God, unleſs regenerated. Now until a man do things upon theſe pure motives, he can have no true demonſtration of grace in his ſoul.
Fourthly, The joyes and conſolations which aregenerated man obtaineth in his courſe of a spiritual life, are ſuch as a natural man alſo understandeth not. Thou haſt put more gladneſs into my heart, ſaith David, then they have had when their wine and oylencreaſeth, Pſalm. 4. It is called therefore unſpeakable joy. Thus groans are unutterable, and joy is unſpeakable; a ſtranger intermedleth not with their joy: What an hidden and ſecret thing is this, That they ſhould take the ſpoyling of their goods joyfully, That they ſhould in the midſt of the moſt furious and violent deaths, tryumph with joy. How unconceiveable are theſe things to fleſh and blood? As therefore Chriſt ſaid, I have other meat to eat of, then ye know; ſo they have other comfort and delight to take, then a natural man perceiveth of: were it not thus, How could it venture through all thoſe diſcouragements that are in the way to heaven? How could it endure in the wilderneſs, if this Manna were not provided for him? As poor, yet making many rich; as having nothing, yet poſſeſſing all things. The ſupply and proviſion which God treaſureth up in his ſoul, is that which makes him wonderful: Oh therefore what enemies are all natural men unto their own peace and happineſs? It is not a life of Grace to have riches, honours, or great ſucceſs in this world, but to have the favour of God, and his love ſhed abroad in their hearts: See what a glorious triumph Paul is lifted up into, challenging all oppoſition in the world or hell againſt him. And thus Auſtin did much bewail, Serò te a…avi Domine, O Lord, it was very late e're I began to love thee. How long doth a man feed upon husks, and is miſerable in the Creatures, till he come to eat of the fatted calfe in Gods houſe? Say unto thy ſelf, This is not all the ſweetneſs, joy, and comfort, that I might be made partaker of.
Fifthly, Their courſe and conſtant way of their life, is alſo hidden. The life that 5.I now live, is by faith in the Son of God, ſaith Paul, Gal. 2. 20. What is the matter, cryeth Chryſostom? Doth not Paul live as other men? Doth he not live on food? Doth he not breath in the Air, as others do? It is true, but this is not Pauls life properly; but as the child in the womb lives an hidden life by ſucking nouriſhment from its mother, ſo doth Paul live an hidden life by deriving efficacy from Chriſt: we walk by faith, and not by ſenſe. Thus Habakkuk lived a Myſterious life; though the Figg treé did not bloſſom, though the Olive tree failed, yet he rejoyced in the ſalvation of the Lord, Hab. 3. 17. To live by faith is not a viſible known life to the world: The world hath no other oyl to ſupply their lamps with, but from the creatures, and when theſe decay, their hopes are at an end: but it is not thus with the Godly, Their life is hid in Chriſt, and therefore not to be taken away by any outward power: As the Parents lay up the treaſures of their children, that they may not loſe them; ſo that faith liveth, while all other things dye.
Sixthly, Their temptations and exerciſes are alſo ſecret. Look upon David in his 6.Temptations, How ſpiritual and hidden are they about the loſſe of Gods favour, and the light of his countenance? Why art thou caſt down, O my ſoul? ſtill truſt in God: There are Temptations which wicked men are obnoxious unto; and there are again ſpiritual exerciſes, which the Godly are onelyonly acquainted with; ſo that the nature of our Temptations will as much diſcover our ſupernatural life, as any thing elſe. Every ſtate and condition hath its excerciſes ſutable thereunto: The worldly man, worldly; the heavenly man, heavenly: and therefore it is neceſſary in a Maſter of Iſrael to know experimentally this kinde of life, otherwiſe as Eli charged mournful Hanna with drunkenneſs, when it was a ſpirituall diſtreſs upon her; ſo will they charge poor tempted Chriſtians with madneſs and folly, if they know not the nature of theſe exerciſes: They will quickly break the bruiſed reed, and quench the ſmoaking flax, being no wayes able to pour oyl into the wounded ſoul, till they have been thus wounded themſelves.
Seventhly, Their priviledges are admirable, but unknown. It doth not yet appear 7.what we are: as Chriſt in reſpect of his outward humiliation did not appear the Son of God. The priviledges of Gods Children are juſtification, adoption, free acceſſe unto the Throne of Grace, and fellowſhip with the Father; now all theſe things are hidden. Who would judge, looking upon the afflictions, troubles, and miſeries of Gods Church, that they had ſuch priviledges? Should we not ſay of them, as was of Chriſt? They are forſaken and hated of God. But though others do not know what they are heirs unto, yet they themſelves do. This juſtification is called a white ſtone, which none knoweth but he that hath it, Rev. 2. 17. ſo that as the Tabernacle had a rough hairy covering without, but there was the pot of Manna within; Thus, though Gods people lie in an outward, rough, perſecuted, or afflicted eſtate, yet they have Manna within: and in the ſenſe and full perſwſiion of this, they encounter with all difficulties, they triumph in ſtreights; ſo that if a natural mans eye were open, they would ſee how much is for them, though much againſt them.
Eighthly, Their encreaſe and growth is alſo hidden, and that by wonderful means. 8.Our Saviour inſtanceth in the ſeed ſown, that it groweth up, but the husbandman knoweth not how, onelyonly he knoweth and ſeeth it grown: Thus the Godly man cannot perceive the growth of his faith, and other graces, onelyonly he ſeeth that whereas he was a babe once, now he is a man: His light is clearer, his faith firm, his zeal hotter; ſo that as in natural growth of the body, a man doth not perceive he is growing, onelyonly he findes a difference in his ſtature at laſt. Thus it is here, onelyonly here is this difference, that the ſpiritual motions and encreaſe of grace are more imperceptible then thoſe of the body. Therefore a Chriſtian ſhould not be inordinately dejected under Temptations about its proficiency: Oh he is affraid he never groweth, he ſtill moveth on the ſame hinge: for if the rational workings of the heart be ſo hardly diſcernable, to feel that a man underſtands, and wills ſuch an object, much more the motions of the ſpirit: and as the growth it ſelf is hidden, ſo the manner of it; it encreaſeth by oppoſition, it gaineth by loſſes, it lives by death, it riſeth by falls, by ſins, by ſtumblings it gets ground.
Uſe 1. Of inſtruction, Why wicked men are carried out to cenſure, and condemn Godlineſs. It is becauſe they know not what it is: Hence alſo they think it ſtrange, Uſe. 1.that they run not into the ſame exceſs of riot with them. The wicked are amazed to ſee why they are not as voluptuous, as exceſſive in all carnal delights, as well as they: and all is becauſe they know not this ſpiritual life. All life hath its proper motions and actions, as alſo delights which keep it up. Therefore this ſupernatural life hath its proper motions and joy: Therefore we may ſay as the Pſalmiſt, Come and taſt how good it is: Come and taſt what this regeneration is: feel the powerful life of it in your own ſouls, and then you will be otherwiſe affected then you are. The Phariſees ſpake evil of Chriſt, becauſe they did not believe God was in him, and with him: Thus thou harſhly judgeſt that for Melancholy, and hypocriſie, which is the work of God, becauſe thou believeſt no ſuch thing as a new birth. As it is a great ſin to attribute that which cometh from the Divel, to the work of God, ſo it is a great ſin to make that which is of God, to come from the fleſh or Divel.
Uſe 2. How thankful they ought to be unto God, who have had this winde blow upon them. How many have lived and dyed in their natural condition? But God hath Uſe. 2.redeemed thee out of this ſtate of darkneſs. The Pſalmiſt makes it a great mercy concerning the plague to a Godly man, That many thouſands ſhould fall on the right hand and on the left, yet it ſhall not touch him: but here is greater, many thouſands ſhall fall into hell on the right hand, and on the left, yet thou art preſerved. Our Saviour ſpeaks of two in a bed, one taken, and another left: Oh how great is Gods goodneſs? Two in a family, the one regenerated, the other not: two in a ſeat, the one born anew, the other not. How mercifull is the Lord to thee? How was Chriſt affected in this diſpenſation? Even ſo Father, for ſo it pleaſeth thee, and the Son revealeth the Father to whom he will, Mat. 11. There are many great men, many rich men, many wiſe men, and it may be God paſſeth over them, and makes known this grace to thee. What? ſhall we ſo bleſs God for preſervation from natural death, that he recovereth from the grave, and not much rather from eternall death?