is not heard by all alike that doe heare it why wilt thou measure another mans hearing by thine owne eare another mans graces by thine owne feeling Is there not diuersitie of gifts and are there not different degrees in feeling If thou bee a Christian thou darest not deny it If then that grace or those graces which thou hast be wrought in thy brother whether the measure of his feeling bee the same with thine yea or no take heed that thou doest not entertayne such hard vncharitable conceits of him If the fruits of the Spirit speake for him doe not thou speake against him though the sense which doth accompany the worke of mortification and goeth So is euery one that is borne of the Spirit The words apart interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of the words must first bee enquired into But canst not tell In the Originall this phrase is thus set down Thou knowest not Now to bring-in the diuers acceptions and sundry significations that this word Know hath in the Scriptures were but needelesly to spend Time and fill Paper in this Text. This negatiue Thou knowest not or Canst not tell is asmuch as the affirmatiue Thou art ignorant Whence it commeth there is some little difficulty in this little word IT whether it be to be referred to Winde Quest Answ or Sound And it may easily be answered that it hath relation vnto Winde rather then Sound and the reason is this because Nicodemus could not but know euen by meere hearing whence the sound of the Winde came viz. from the Winde though by meere hearing hee could not tell what corner the Winde it selfe comes from So that this phrase Whence IT commeth may be turned thus Whence that Winde cometh yea Obiect but will some obiect and say The cause of the Winde may bee knowne and a man may easily vnderstand whence it commeth both in respect of the supernaturall cause of it and naturall Is not the supernaturall cause of it God himselfe The sayings of Moses declare as much h Exd. 11.13 The LORD brought an East winde vpon the Land all that day and all that night and in the nineteenth verse of the same chapter IEHOVAH turned a mighty strong west winde which tooke away the locusts and cast them into the red Sea And in another place he saith i Num. 11 13. There went forth a winde from the LORD and brought Quailes from the Sea And by the Prophet Amos k Amos 4.17 GOD is called the Creator of the windes Secondly as for the naturall cause of the winde it is knowne to be a cold cloud meeting in the middle region of the aire with such vapours as arise from the earth according to that of the Psalmist l Psal 135 7. He causeth the vapours to ascend from the ends of the earth hee bringeth the winde out of his treasuries that is out of the Caues and hidden places of the earth where the Lord holdeth the windes as in a storehouse to bring them forth thence according to his pleasure So that thus I say it may be knowne whence the winde commeth True Why then doeth Christ heere charge Nicodemus with such ignorance that hee did not know whence the winde came Was he a Doctor in Israel and had hee neither Philosophie to know the naturall cause of the winde nor Diuinitie to know the supernaturall To this I answer Answer to this obiection that the words are not to be vnderstood of Nicodemus his ignorance in the cause of the winde and whence it ariseth as from the supernaturall and naturall originall of it but of his ignorance about the particular place angle and corner whence this winde or that winde commeth implying that hee could not know whether it came from East or West or North or South onely by hearing the sound of it and so are the words to bee vnderstood Nor whither it goeth that is Nor into what corner it will turne how strongly or how long it will blowe what a measure of sound it wil rise to ere it ceaseth So is euery one that is borne of the Spirit This at the first sight seems to be a strange speech being so to be applyed as it is I meane to the immediate fore-going sentence Canst not tell whence it commeth and whither it goeth For what Doubt can wee not know whence the Spirit of regeneration commeth or what it worketh Doth not the Scripture tell vs that the holy Ghost proceedeth from the Father the Sonne and that m Iac. 1.17 euery good and perfect gift cometh downe from the Father of Lights and that the fruits of the Spirit and the effects which it produceth are n Galat. 5 22.23 loue ioy peace long-suffering gentlenes goodnes faith meekenes c. Yes why then is it said heere that it is with the operation of the Spirit in the regenerate as it is with the winde in the ayre not to be knowne whence it cometh and whither it goeth I answer Solution This phrase is heere vsed not to signifie vnto vs that the wayes of spirituall men are vnknowne to those that where it will cease or how it will cease how strong it will be how long it will blowe before it will fall So is it with the blowings of grace in the regenerate sometimes thogh they feele the Spirit working in them they cannot distinctly and directly tell whether the Spirit be the Author of it yea or no and when they doe know whence it cometh and can tell that the Spirit is the originall of it they can not tell what measure of it they shall receiue From the words thus cōmented vppon two poynts of Doctrine do arise .i. that the Spirit is somtimes felt working and yet is not discerned to bee the Spirit secondly That the measure of a Christians graces is incomprehensible CHAP. XIII The first proposition handled out of the last part of the Text. Sect. 1. Doctr. 9. THe former of these wanteth not proofe For that the Spirit is somtimes felt working by the regenerate in themselues and yet is no more knowne by them whence that worke commeth then the winde by the bare sound of it can be knowne from what particular corner whether East or West c. it cometh is as cleare a case in Diuinitie as can be It was the Spirit no doubt that mooued Nicodemus to come to Christ and it is very likely that hee heard a certayne secret sound within him telling him that Christ was an extraordinary teacher sent from God and that bade him come to Christ for instruction yet Nicodemus did not know that this motion came from the Spirit of God For if he had he would neuer haue wondered so much as hee did at the speech of Christ when hee discoursed with him of the working of the Spirit in the hearts of the regenerate Paul also whose Story Saint Luke mentioneth o Acts 9. Compare the 3 4
haue compell'd the Lord to deal thus with them will hee nill hee then though they should bee vngratefull they were the more to bee borne withall but seeing the Lords free will was the chiefest motiue and his meer loue the mainest reason to induce him thus to breathe vpon them now to cut him short of his praises not to render or at least endeauour to render due thanks vnto his Majesty it is a very hainous and intolerable offense not to be suffred not to be endured Wherefore thou that hast thy minde enlightened with the grace of illumination thy heart softened with godly contrition thy will brought into an Euangelicall subjection through the grace of mortification thy affections into a spirituall temper and frame through the work of sanctification thou that bringest forth the fruits of obedience plentifully cheerfully grieuing for and praying against the many slips thou takest and the spirituall sloth which is somtimes in thee thou that canst stop thy ear against the voice of temptation that canst speake to God by praier and supplication that canst speake to men in religious discourse refraining thy tongue from euill for conscience sake which is one fruit of pure religion thou I say that hast these euidences of the breathing of grace which I spake of before h chap. 3 Sect. 3. striue thou to haue thy heart lips and life enlarged opened and replenished with the praises of his holy Name And the more thou consider'st how freely these heauenly benefits come from himselfe without any merit yea notwithstanding so many demerits of thine own the more forward be thou to be telling of his louing kindnes from day to day the more zealous for his glory in his cause and the more rauished with the serious meditation of his singular bounty And oh consider he might haue left thee like a liue-lesse breathlesse creature as he hath many thousands but that his will and his loue did prouoke him to commiserate thy wofull condition If twenty or thirtie malefactours should be in one and the self same dungeon where they could neither haue the light of the Sunne to accheer them nor the benefit of the sweet air to refresh them and one or two of them amongst all the rest by the meanes of a friend a stranger to them should bee redeemed from that bondage set at liberty and brought forth to partake both of the light of the glistering Sun and the breath of the refreshing winde Oh how thankfull would these poor wretches bee to him that had procured them this liberty what orations narrations would they make of his kindnes and no seruice would they sticke at to doo him when-as hee should require it at their hands And the more readily also would they do this because they know it was his meer pleasure to redeeme them rather then any of the other whom he might haue made choice of as well as they and left them in the dungeon still Now thou that hast receiued grace wert once a prisoner to the diuell as well as the rest of Adams posterity and wert chained with spirituall fetters in the dungeon of sinne where thou hadst neither the Sunne of Righteousnesse to shine vpon thee nor the winde of grace to breathe into thee The Father of his owne free will sent his Sonne the Sonne came willingly himselfe with the holy Ghost to dissolue the workes of the diuell in thee to loosen the boltes of sinne for thee to bring thee out of that same hideous and stinking dungeon into the fresh aire with the sun-shine of grace to giue light to thee with the gales of grace to blow on thee when he might haue taken others and left thee a prisoner still Now was his loue so great to thee was his will such towards thee rather then towards others when as thou wert in the same condemnation with others Oh let this strike into thy heart and make so deep an impression in thy soule that it may neuer be forgotten that it may euer be remembred let it driue thee into such an extasie that vppon thy awaking thou mayest with holy Dauid and patient Iob who had experience of the like mercie breake out and say i Psal 8.4 What is man that thou art mindfull of him and the Sonne of man that thou dost thus visit him k Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thy heart vppon him Lord what am I that thou shouldest thus set thine heart vpon me to visite mee with the blasts of thine heauenly graces and make my heart which was formerly a slie for vncleane diuells a lodging and temple for the holy Ghost to dwell in Lord this is loue without paralell this is mercie without comparison what seemed it good in thine eyes heauenly Father to turne me and blow mee towards the Kingdome of Heauen when being blowne forward with the blasts of that wicked spirit I was going running posting flying to the kingdome of darkenesse Needs must I lose my selfe in the admiration of this loue and with the Psalmist say l Psal 18.49 Because thou hast thus deliuered me from the hand of the violent therefore will I giue thanks vnto thee O Lord and sing praises vnto thy holy name Thus I say let the praises of God bee in thy mouth when the worke of his Spirit is in thy heart And this is the duety which thou that art a new creature in Christ art dayly to practise on thine owne behalfe 2 Carenes to beg grace for those that went it Againe as thou must thus be thankfull for what thou thy selfe hast thus freely receiued so thou must be a suter vnto Gods maiesty for the like mercie on the behalfe of those that want it for thou knowest that they are no more able to work this grace in themselues then thou thy selfe wert when thou wert in the same state with them and thou vnderstandest by this doctrine that it commeth from God alone and the Philosophers axiome is true m Aristot de causis res recipiunt bonitatem in fluxam a prima causa Things receiue their goodnes from the first cause of that goodnesse And the soule that is empty of grace must receiue her preordained fulnesse of grace from the Lord the first cause and fountaine of grace and from that fountaine must thy prayers bee as a pitcher to fetch grace for thy brother so farre foorth as precedent election maketh a possibility of speeding A caution Mis-take mee not I speake not this as though I were of opinion that the merit of thy prayers could deserue grace at Gods hands for thy elect brother but I only shew thee what the consideration of the freedome of Gods pleasure in breathing grace into his Church ought to stirre thee vp vnto and what loue and pitty to thy vnregenerate brothers poore soule ought to moue thee vnto viz. to beseech God who n Act. 2.17 poureth his Spirit
vntill it hath prepared the heart by breaking and humbling it and taking away the flintinesse of it Thou therefore whose heart is stony whose conscience is crusty bewaile thy securitie lament thine impenitencie and take thou no quiet vntill more remorse bee wrought in thee and euery check that thy conscience giueth thee for any good which thou hast neglected for any euill which thou hast committed quench it not choake it not repell it not For if thou resistest when conscience doth its office thou indisposest thy selfe to any remorse and thou occasionest the powers of thy soule to be so hide-bound that no spirituall moisture of sorrow for the lacke of grace can bedeaw thee and how then can the winde of grace blowe vpon thee Wherefore vntill the word of Grace hath thus farre wrought vpon thee to bring thee to a soft and broken heart think thou it hath don thee little or no good for whom the Lord doth freely worke vpon to sanctification hee doth also bring to mortification the second step wherunto is a soft and tender spirit Lastly The fourth helpe to sanctification prayer vnto the Lord for grace is a notable meanes to obtaine it For as the Lord f Psal 105. bringeth the wind out of his treasures so he sendeth downe his Spirit and euery good gift of the same from heauenly places not by any locall mutation as though the third person in the Trinitie did come from his throne of maiestie but by a supernatural operation and working in the hearts of the Elect the will of the Father in this worke goeth first the wil of the Sonne followeth that and the will of the Spirit proceedeth from both Non tempore sed or dine and therefore seeing grace doth thus come downe from heauen as the winde from the cloudes wee must by Petitions send vp to heauen for it Vnto this our Sauiour Christ doth encourage vs when-as hee sayth g Luk 11.13 Your heauenly father wil giue his Spirit to them that aske him But will some obiect and say Obiect How can wee pray for the Spirit while we want it when as wee cannot pray aright for any thing vntill Answer 1 wee haue the Spirit Whereunto I answer First it must bee considered vnto whom I speake to wit to such whom the Word hath preuailed withall to bring them to a knowledge of the want of grace and to remorse of conscience because of this want now they that are brought thus farre they are disposed to pray for it and therefore to such as these are very well may I speake as the Apostle doth concerning Wisedom h Iac. 1.5 If any man lacke that is feeles the lacke of wisedome and so consequently of grace let him aske it of God Yea and desire God to giue him grace to call for it aright and entreate others to begge the same thing for him Againe howsoeuer we cannot Answer 2 pray for the Spirit vntill we haue the Spirit yet we must pray for it that we may ascertaine our selues that we are in the way to attaine it for one of the first steppes to grace is an earnest desire to bee made a partner of grace yea such a desire as will not be satisfied vntill it hath it And neuer let that man looke to bee breathed vpon spiritually that hath not an heart to send vp sighs and sutes earnestly to the God of heauen for his holy Spirit As Mariners therefore when they would haue a prosperous gale to driue them to the hauen are wont to say Blowe winde blowe winde so pray thou Blowe Lord breathe Spirit oh breathe some heauenly blastes some spirituall motions some holy inspirations into my gracelesse barren and empty heart And let that be thy prayer which was the prayer of a Christian father and constant Martyr Cypr. de S. sancto folio 32. Adesto sancte spiritus sanctifica templum corporis nostri consecram habitaculum tuum dignam te habitatore domum compone adorna thalamum tuum quietis tuae reclinatorium circundae varietatibus virtutum sterne pauimenta pigmentis nite at mansio tua carbunculis flammeis gemmarū splendorib c. Come thou holy Spirit sanctifie the temple of my body and soule consecrate it as an habitation for thy selfe make it an house fit for so worthy a guest to lodge in beautifie it as thy chamber beset it as the Cabin of thy rest round about with the variety of all vertues let it glister as thy mansion with spirituall carbuncles and with the splendor of heauenly Pearles cause the odours of thy gracious oyntments to perfume it within and so regenerate and renue my heart that it may be established in grace for euer If in some such wise as this thou wilt but feruently faithfully and feelingly make knowne thy requests vnto the Lord thou shalt finde that that Spirit which descended vpon Christ in the similitude of a i Mat. 3.16 Doue and vpon the Apostles in the likenesse of clouen and fiery tongues k Act. 2.3 at the feast of Pentecost will come downe vpon thee in the likenesse of a mighty wind to purge and purifie thee to renue and sanctifie thee and to infuse into thee innocencie wisedome zeale faith fear loue and all graces in measure needful for thy saluation And thus Christian Reader haue I pointed out vnto thee the helpes which may further thee towards the attainment of sauing grace The Word must be attended to that it may teach thee humilitie humilitie must be attained vnto that out of an acknowledgement of thine own vnworthinesse and vnholinesse thy heart may be softned and a soft heart must be endeuoured for that out of a broken contrite spirit thou maiest earnestly call vpon God for the gales and graces of his holy Spirit who vpon thy praying vnto him aright hath made a gracious promise freely and liberally to vouchsafe them vnto thee without reproaching thee And that thou maiest be perswaded the more willingly to follow this direction Motiues to stir vp to the carefull vse of these meanes Motiue 1. and be the more eagre thus in the pursuite of holinesse doo but in the first place consider the consolation that these graces will afford a man in the time of affliction and triall For endeuourest to be sanctified Thinke we now vpon these two things seriously meditate wee vpon them carefully and let them be as two goades in our sides to make vs industrious in vsing meanes to be gracious Would wee haue a comforter in the times of heauinesse would we be partakers of euerlasting happinesse then let vs as we haue beene exhorted follow the rules that haue beene prescribed vs to attaine to holinesse that the blastes of heauen may inspire grace into vs. Which grace the Lord grant vs for his mercies sake Sect. 5. Vse 4. Admonition And so from my third Vse which was for exhortation I proceede to a fourth which is the last
THE GALES OF GRACE OR The Spirituall Winde Wherein the Mysterie of Sanctification is opened and handled By THOMAS BARNES Preacher of Gods word at Much-Waltham in Essex Psal 147.18 He causeth his winde to blowe and the waters flowe LONDON Printed by H.L. for Nathanael Newbery and are to be sold at his shop in Cornehil neere S. Peters church 1622. To the right Worshipful Sir IOHN ROVVSE Knight the Worshipfull Mr. HVGH EVERARD Esquire Mr. I. SORRELL and the rest of the Congregation of Much-Waltham in Essex grace mercie and peace TWo mēbers hath the Lord giuen Man Right Worshipfull and Beloued which are very helpefull to the soule the Eye and the Eare. The Eare heareth the word preached the Eye lookes vpon the word written Varietie of Obiects of both kindes haue both these Senses in these times of knowledge in the multitude of Sermons and number of Books So that for a man now to write may happely seem needlesse but like the adding of water to the Ocean And for such an one as I am to write whose yeres are but few whose learning is but small whose iudgement but weak whose leasure but little and employmēts many may seem strange But both Obiections I hope without offence may easily be answered For the first Of a good Subiect as too much cannot be spoken so too much cannot be written and we are so backward in sayling towards heauen that wee haue neede of all helpes to further vs thitherward To the second that I should thrust in my farthing amongest the learned and godly Talents in these dayes I must ingenuously confesse is strange presumption if I had nothing to speak for my enterprise But the weightinesse of the matter treated of may bee mine Apologie for the publication and the vndeserued respect which I haue had amongest you since my first comming vnto you is the cause of the Dedication For whom-to may I dedicate it but to them that haue most right vnto it And who haue more right vnto it and to the Author of it then your selues in whose hearing it was first preached for whose profit it was first intended for whose sakes it is now enlarged and by whom the Author is maintained I desire it may lie by you as a testimoniall of my thankefull heart vnto you and of my vnfayned desire of your good as of mine owne though it be not so good as I wish it were It is a Doctrine of wind that I offer yet of such winde as commeth from Heauen which Gods treasurie the Store-house of the Scriptures doth affoord And therefore Aelian var. hist li. 1. cap. 32. as Artaxerxes the Persian Monarch answered Sinaetas when hee presented vnto him an handfull of water fetcht from the Riuer Cyrus O man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I accept thy gift and esteeme it precious First because of all things water is the best Secondly because it cometh from that Riuer which beareth the name of Cyrus So I haue confidence you will answer me We accept this Present first because of all exhalant vapors the Wind is the purest secondly because it is called the Winde of the Spirit wherewithall whosoeuer are breathed vpon happy they that euer they were borne And Howsoeuer in my manner of handling the Subiect I can-not so diuinely dresse it and deepely diue into it as the food and fountaine it selfe doth deserue yet I doubt not but you will find more leasure at your leasure to reade it then Antipater King of Macedon did a Treatise of Happinesse which one Dedicated vnto him I confesse it is a Present too small for one of you beeing so little as it is yet inasmuch as the GOD of Loue hath seated you together in the same Congregation made you Copartners of the same profession and hath made some of you truely the same in spiritual communion I cannot separate you in the Dedication I haue beene bold with some of your particular names in the Inscription vnder which as vnder a shade this Manuall seeketh for shelter for it selfe and for authoritie amongest them to whose hands it may come and chiefly for entertainement amongst the rest of the Parish whom namelesse I subordinately after you send it vnto Thus crauing pardon for my boldnesse I beseech the Father of Lights to blesse my Labours among you so long as with your and your Pastours loue and leaue I shall haue mine aboade with you and to multiply his fauours vpon you both internall externall and eternall and take my leaue promising and purposing to rest and remaine An earnest Petitioner to the God of heauen for your best welfare THO. BARNES ⧠To the Christian Reader MAriners vpon the Sea good Reader haue neede of the Winde to driue their Shippes to the hauen and men in this world haue need of the Spirit to drawe their Soules to heauen Which spirit the most carnall Libertines and secure worldlings that are imagine themselues to be endued withall though they neuer saw the want of it knew the worth of it nor felt the worke of it in themselues which thing when I considerd I made choice of that Theame which is the ground of this Treatise to treate of tooke occasion from thence to frame a Discourse of the Winde of the Spirit that according to my modell I might giue a little light to the mysticall doctrine of Sanctification This discourse I fitted and framed for that particular Assembly where it hath pleased God to seate me for how long I know not for the exercise of my Ministery And where I preached it there I thought to haue buried it at the first but when I considered the necessitie of the subiect handled and the infirmity of the Author being too swift in my deliuery I thought the things might be let fall by the hearers without that fruite which they desired without that good which I intended Whereupon I was induced in my thoughts to offer it what-euer it bee to publique view This motion at the first I strongly resisted in regarde so many worthie Treatises are extant vpon the Doctrine of Regeneration But when I called to minde that same charitable speech of diuine Augustine Lib. 1. de Trinit ca. 3 I would that in places infected with Heresie all men would write that haue any faculty in writing though it were but the same things in other words to the end that all sorts of people amongest many Bookes might light vpon some and the enemy in all places might finde some to encounter him This holy wish of that worthy Father concurring with my desire of doing good answered those mentall obiections which I met withall in my thoughts and qualified that indisposition which I had to send it to the Presse and like a strong Commander bade it venture abroade into the world Being thus called forth I present it to thy view I proffer it to thine vse If thy conscience beeing drowsie may any whit be awakened by it If thy spirit beeing heauy may
bee any whit accheered by it if thy iudgement being erronious may be any whit informed by it if thy mind being doubtfull may be any whit resolued by it if thy desire to walke with God may be any whit sharpened by it and thou directed to leaue the way of the flesh and walke after the Spirit which are the ends as the great Searcher of all hearts knoweth I chiefly aime at in making it publique giue the glory vnto God who gaue the first motion last resolution to set it forth and for my recompence let me haue thy praiers to God that I may fulfill the course of my ministry with ioy If the inserting heere and there in the margine other Authors beside the Scriptures doth distaste thee that art a weake Christian Reader know that I haue done it to free my selfe from a calumnie wherewithall some haue charged me that I should bee against the vse of Fathers and withall for thy further satisfaction consider that I haue done more at the Presse then in the Pulpit as mine ordinarie hearers can testifie whose eares it is not my wont to amaze being plaine country hearers with Augustine Gregorie Barnard Chrisostome c. On the other side if that because I am no more plentifull in quotation doth displease thee that art a curious Reader I would entreate thee to be satisfied with this that I had rather incurre the censure of a nice iudgement vndeseruedly then haue mine heart smite mee and my conscience tell me that I seeke the praise of man more then of God And what cumfort could I haue when men should esteeme me a well read Scholler in the Fathers which cannot be in respect of my yeeres and yet indeed I should be beholding to an Index prepared to my hand by the industry of another for such allegations Well whatsoeuer affection thou readest it withall profit it is that I wish to thy soule I haue diuided the whole into Chapters the Chapters into Sections that thou mayest reade all as well as some and not weary thy selfe with too much at once if tediousnesse shall seeme to oppresse thee and indeed vnlesse thou readest all thou maiest mistake me in some things Thine the Treatise is thine also my selfe am in our common Sauiour to whose grace I commend thee As a desirer of thy best good T. B. The Contents CHAP. I. THe Entrance into the matter by shewing the occasion and Summe of the Text. CHAP. II. The first generall Conclusion from the nature and substance of the words CHAP. III. The second generall Conclusion from the summe of the Text. CHAP. IIII. The Logicall Analysis of the Text and the opening of the first part of it CHAP. V. The first Doctrine from the first part of the Text concerning the free libertie of the Spirit his working CHAP. VI. The second Doctrine from the first part of the Text touching the Inuincible force of the breath of the Spirit CHAP. VII The words of the second part of the Text interpreted and the heads of the doctrines briefly propounded CHAP. VIII The first Doctrine from the second part of the Text handled CHAP. IX The second Doctrine handled from the second part of the Text. CHAP. X. The third poynt handled from the second branch of the Text. CHAP. XI The fourth and last Doctrine obseruable in the second part of the Text. CHAP. XII The third part of the Text expounded and the poynts of Diuinitie thence arising propounded CHAP. XIII The first proposition handled out of the last part of the Text. CHAP. XIIII The second and last poynt from the last part of the Text. The Gales of Grace OR The Wind of the Spirit Iohn 3.8 The Winde bloweth where it listeth and thou hearest the sound thereof but canst not tel whence it cometh and whither it goeth So is euerie one that is borne of the Spirit CHAP. I. ¶ The entrance into the matter by shewing the occasion and summe of the Text. Sect. 1. The occasion and coherence THis third chapter of Saint Iohn from the first verse to the 22. is a dialogue or conference betwixt the Sauiour of Israel and a Maister in Israel I meane Christ Iesus and Nicodemus concerning the causes of eternall saluation wherin our Sauior amongst many other necessarie doctrines touching the merits of his a Verses 13.14 obedience b v. 15.16 faith in his bloud the c v. 16.17 loue of the Father in sending his Son out of his owne bosome to ransome and redeeme the world of Beleeuers which hee handleth heere and there within the compasse of those verses falleth in the first place vpon the point of Regeneration beeing occasioned thereunto by the speech which Nicodemus put foorth to him in the second verse Rabbi we know thou art a teacher come from God that is Not onely the vulgar sort of people but also wee Pharises are perswaded and doe confesse that thou art a Teacher and Doctor not assuming the office of instructing by an vnlawfull vsurpation but sent by an extraordinary and immediate calling from God himselfe whose presence and power doth manifest it selfe in thy Doctrine by the miracles which he enableth thee to doe for the ratifying confirming of that which thou teachest By which speech Christ perceiuing a secret desire in this Doctor to be taught in the way of God beginneth somewhat obscurely to tell him of a certaine second or new-birth making entrance thereinto with a vehement asseueration or protestation in the third verse Verily verily I say vnto thee Except a man be borne againe he cannot see the kingdome of God as if hee should haue said Sayest thou so Nicodemus that I am an extraordinary teacher sent from God not called after an ordinary manner thou speakest true and such an one shalt thou now finde me for I can instruct thee in such a mysticall peece of Diuinitie as by all the humane learning thou hast thou shalt neuer be able to gage the depth nor fadome the bottome of it And wottest thou what it is A man must be borne againe Nicodemus And that thou mayest not thinke that I speake more then I can iustifie I protest vnto thee Verily verily a man must of necessitie be borne againe what sayest thou to this Didst thou euer heare the like Diuinitie Truely no sayth he in the fourth verse and though I heare it now I can scarce beleeue it it is the strangest Doctrine that euer I heard to mee thou seemest to preach impossibilities and to make that absolutely needfull which I can no way conceiue to be possible How can a man be borne when he is olde Can hee enter the second time into his mothers wombe and be borne Nicodemus hauing thus bewrayed his grosse ignorance and that he was driuen into a maze by that which Christ spake Christ replieth vppon him againe as willing to reach him and openeth his minde and his mouth a little more plainely about the matter in the fift verse Except a
man be borne of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit he cannot enter into the Kingdome of God q. d. I thought Nicodemus I should make thee wonder I tolde thee I should grauell thee well perceiuing thee thus plunged I wil help thee the second or new birth which I nowspeake of is not naturall but spirituall I discourse not of a re-entring into the mothers wombe the second time naturally for I know that to be impossible but of an entring of the holy Ghost into the soule by grace spiritually and in this sense would I haue thee to vnderstand me and for a man thus to be borne agayne is so far from being impossible that it is most necessary and needefull if he minde euer to enter into the Kingdome of God either of grace heere or of glory hereafter d Verse 7. Maruell not therefore that I said vnto thee Ye must be borne againe Now our Sauiour hauing by this occasion entred vpon so woorthy a subiect as the doctrine of Regeneration is in handling the same he doth amplifie it from a three-folde particular first from the effect of it secondly from the contrary thirdly from the efficient cause of it First the effect of regeneration is the reward that followeth it viz. the inheritance of an heauenly kingdome in the later end both of the third and fift verses Except a man be borne againe or of the Spirit he can not see nor enter into the Kingdome of God giuing vs to vnderstand that if a man be regenerate he shall possesse the Kingdome of Heauen Secondly the contrary vnto this worke of the new-birth is the corruption of the flesh and the power of the same expressed in the sixt verse That which is borne of the flesh is flesh but that which is borne of the spirit is spirit Thirdly the efficient cause or immediate agent of this worke is the Spirit of God or the holy Ghost set out by a two-folde metaphor or similitude first likened to Water in the fift verse Except a man be borne of water and the spirit c. i. of the spirit which is like vnto water and secondly resembled to Wind in the present Text. The Winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth so is euery one that is borne of the spirit Sect. 2. The summe Which words as wee see for the summe and substance of them are nothing else but a Comparison vsed by our Sauiour in conference with Nicodemus to expresse the operation of the most blessed Spirit of God in effecting and contriuing that excellent worke of Regeneration in the hearts of the Elect which Comparison is taken from the liberty to breathe from the noyse and sound that are in the wind when it moueth the ayre and this for the coherence and substance From whence what we may gather in generall for our learning before we come to diuide and vnbowel the Text more particularly we shall see by that which followeth in two conclusions CHAP. II. The first generall Conclusion from the nature and substance of the words Sect. 1. THis metaphoricall or rather comparatiue forme of speech our Sauiour doth not vse in vaine but that his Church may learne something euen from the very maner of speaking For in that from the cōsideration of an earthly creature such as the Wind is hee doeth take occasion to discourse with Nicodemus of an heauenly matter Doctr. 1. hence we may obserue thus much that from the consideration of natural things wee should be led to the contemplation and communication of heauenly Saint Iohn from the noyse of the e Reu. 4.5 cap. 14.2 thunder which he heard in his Reuelations is led to the meditation of the power of Christ his voice in the preaching of the Gospell against Antichrist and his hereticall kingdome f Isa 44.19 The Prophet Esay from the consideration of the vnmoueable strength stability of the earth takes occasion to speake of the vndoubted certainty of Gods vnaltetable truth both in his promises and threatnings And how full of such heauenly meditations and diuine speeches the minde and mouth of Dauid the Father and Solomon the Sonne were vpon the consideration and sight of the workes of God he shal perceiue that doth at his leisure peruse the first psalme the nineteenth the hundred and nineteenth and many other places in the Psalmes and the whole Booke of the Canticles Sect. 2. Vse And wherefore serueth this but to prouoke and stirre vp euery Christian to reade to himself a profitable Lecture out of the Booke of the creatures and not to content himselfe with a meere gazing and looking vpon the workes of God in the heauens the earth the waters fruitlesly and vnprofitably as the greatest number doe but to be led by the same to set his heart on worke by diuine meditation and his tongue in spirituall conference according to what hee seeth or considereth in those workes g Motiue 1. from gods glorie Doth not the appearance of Gods glory in these creaturs call for this duty at our hands Serue not the variety the beauty the proportion the forme and the ornament of these creatures to set forth and declare the praise of his wisedome the glory of his power the honour of his goodnesse and according to that of Paul h Rom. 1.20 Are not the visible things of God seene clearely and his glorie showne conspicuously in and from the creation of the world Are not we guiltie then of dishonouring him when wee shall but meerely looke vppon these things as vpon a peece of paper that hath no letters and from them draw nothing to our meditations for the good of our soules and the benefit of others i 2. Note otherwise wee shew our selues fruitlesse See wee the Sunne so oft bloweth the winde so oft soundeth the thunder so oft bursteth forth the lightning so oft falleth downe the raine so oft Behold wee the Canopie of the Cloudes the lustre of the heauens the beauty of the earth and yet learne wee nothing from hence Oh how barren hearts haue we How vnprofitable Scholers are we It is much that hauing beene set to Schoole so long euen euer since our yeares of discretion wee haue not yet taken forth one good lesson out of this great booke the vse whereof the looking whereon we doe so daily and continually enioy What are they but Droans that flie about the fields and gaze vpon the floures and gather no hony from them And what shew we our selues but a sluggish cattell a fruitlesse people when wee can bring no hony to our Hiues no holy thoughts to our harts from the great Vniuerse to profit our selues and sweeten others withall Philosophers Physicians Astrologians haue all learned some thing from hence though but heathen and shall we that professe our selues Christians onely remaine vnprofitable The duty vrged Oh that wee could
and his fingers to fight to giue him therepulse though sometimes more weakly sometimes more strongly and to answer him as Naboth did Ahab when he requested his Vineyard o 1 Ki. 21.2 God forbid that I should part with the inheritance of my father God forbid I should let goe my anchor-hold in Christ and by hearkening to thee Satan throw away the euidences that I haue for those heauenly prerogatiues and that inheritance which my Father hath bequeathed me in the name of his Sonne 1 His godly life is defended Againe when either the Diuell world or flesh shall lay any siege against his godly conuersation either by golden and hony arguments alluring him to some euils or by opposing and discouraging reasons to deterre him from some good hee can answer him though not alwayes alike as Elisha did King Ioram p 2 Kin. 3.13 What haue I to doe with thee Or as Ioseph his mistris q Gen. 39.9 How can I do this great wickednes and sin against my God Or as the man of God did Ieroboam r 1 Ki. 13 8.9 If thou wilt giue me halfe thine house I will not yeeld to thee for it is otherwise charged mee by the Lord. And whatsoeuer the sinne be which he is suggested vnto this blessed winde bloweth a weapon and bringeth a sword to his hand to smite against it withall As against pride it giueth this sword ſ Iames. God resisteth the proud against lust this t Heb. 13.2 whoremongers and adulterers God wil iudge against couetousnes this u Eph. 5.5 no couetous person which is an idolater shall enter into the kingdome of heauen against apostasie and backe-sliding this w 2 Pet. 2 21 It had been better neuer to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commande rises troubled with Christ the z Act. 17.6 heathens with Paul and Sylas a 1 Kings 18.17 Ahab with Elias b 2 Sam. 6 16.20 Michol with Dauid the c Acts 7. vncircumcised Iewes with Steuen and the Infidells with the Christians vnder the tenne Persecutions And why so Onely because the Spirit of God had regenerated them the spirit of zeale was vpon them and they were filled with the holy Ghost Not that the holy Ghost doth of himself produce such an effect as the hating of Gods Children and the opposing of religion amongst any for can God who is vnitie it selfe be against himselfe but this comes to passe accidentally by occasion of the spirits working in the regenerate from the corruption of the vnregenerate who are alwayes like the troubled roaring waters and therefore can be no more still when the godly refuse to runne to the same excesse of riot with them or speake against or dislike of their enormious courses then the sea can be still when the winde bloweth vpon it If thou therefore that art a Christian dooest meete with opposition for thy holie profession account it no strange thing as if thou wert alone in that condition and maruell not at it For will the Mariner wonder to see the waues rise the waters swell the Sea rage when windy stormes beate vpon it The Scribes wil quarel with Christ for his innocencie and the wicked will quarrell with his followers for their integrity and for a man to bring forth the fruits of the Spirit is enough to breed deadly enmity in the hearts of the vngodly against him For the working of the Spirit is resembled to the Winde and the Winde is a fit metaphor to expresse the same CHAP. IIII. The logicall analysis of the Text and the opening of the first part of it Sect. 1. HAuing now done with the summe of the words order requireth that wee should anatomize the Text and part it into seuerall members In this comparison two branches are occurrent first the comparison or similitude it selfe in these words The Winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth Secondly the application of the similitude in the words following So is euery one that is borne of the Spirit Each of these two members subdiuide and spread themselues into 3. branches apeece which meeting together throughout the Text doe constitute and make three substantiall parts for me to handle The first treats of the free liberty vnresistable efficacie of the working of the holy Ghost the second containes a discourse of the sense and feeling of that holy worke in the regenerate the third comprehendeth the incomprehensiblenesse of the measure of that worke The first layde downe thus The Winde bloweth where it listeth So is euery one that is borne of the Spirit The second thus and thou hearest the sound thereof so is euery one that is borne of the Spirit The third thus but canst not tell whence it commeth and whither it goeth So is euery one that is borne of the Spirit Still this clause euery one that is borne of the Spirit being applied to euerie branch in the similitude Sect. 2. Part. 1. The first of these must first be handled The Winde bloweth where it listeth So is euery one that is borne of the Spirit The words expounded First to interpret the wordes The Winde d August as Chemnitius quoteth Some here by Winde do vnderstand the person of the holy Ghost or the third person in the Trinitie for which opinion I confesse there seemeth to be some colour in the e Being rather translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Text which I dare not absolutely reiect lest I should be thought to offer wrong to so worthy a Father as is the Author of it yet in modestie let me say thus much In asmuch as the originall word is of some generall extent being deriued of a f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word which signifieth to breathe or blow I can not see any reason why that tearme which in our Translations is englished wind should for the Greekes sake so properly signifie the third person in the Trinitie especially too sithence the epithet holy is heere wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vsually we finde ioyned with the word Spirit when it noteth out the person of the holy Ghost wherefore with others of the g Chrysost Chimnit Caluin Pisc Beza c. learned I take to be meant the naturall winde which many times maketh a dinne and noyse in the aire About which wind the curious brains of differing Philosophers haue weaued many knots and framed many intricate and needelesse questions the loosing and discussing whereof it is not my purpose to meddle withall being neither materiall to the Text nor profitable to the Reader neither mind I to stuffe these Papers with the diuers descriptions which diuers h As Seneca one Nat. quaest lib. 5. cap. 1 Aristot an other Meteor lib. 2.
thee as to worke thee to a reformation of thine open lewdnesse and profanenesse 2. The ciuill persons selfe-conceit confuted And now ridding my hands of the profane person I come to encounter with the ciuill whom I feare I shall finde as strongly wedded to his owne fancy as the former The Goliah of whose selfe conceit of hauing grace if I may but beate to the ground with this stone this doctrine I should think my self happy in my slinging and prosperous in confuting And the more happy too because I know that it is easier to conuince a profane and notorious rebell against the God of heauen then to remooue a ciuill Iusticiarian from an high opinion of himselfe if he be once settled vpon the lees of his owne supposed righteousnesse Well then in hope of some successe from the Lord I will heaue at this mountayne of his conceit as the Lord shall giue me helpe and the poynt yeelde me leaue Heare him thus vanting of himselfe I pay tithe of all that I doe possesse I neuer beguiled any man the value of a groate I haue euer beene faithfull in my promises iust in my proceedings with men a louer of my Church no drunkeard no swearer no whoremaister no thiefe c. so that if the proud e Lu. 18.11 Pharisie and he were standing together in the temple you could not tell which were the greatest boaster and what conclusion draweth hee from hence thinke you that Grace must needes be his inheritance the Spirit must needes bee his portion as though Father Sonne and holy Ghost were all pinned to his sleeue and whosoeuer should say that hee were not bad and that the subtile serpent the diuell and thine owne cousening heart doe nothing else but play the sophisticating impostors and deceiuers with thee when they would make thee beleeue that thou art spiritually graced with inward sanctity because thou art restrayningly endued with outward ciuility Shall I close a little with thee and like S. Iames in the case of faith deale with thee in this case of grace f Iac. 2.18 Shew me thy faith by thy workes sayth he So say I shew me the breathing of sound grace in thee by the sense and feeling it effecteth in the faculties of the soule For where the Spirit of grace is there is a feeling of the worke of it sometimes afflicting thy heart with a sorrow for thy falls sometimes affecting thy spirituall appetite with a vehement longing after the merits of Christ Iesus sometimes affecting thy taste with the sweetnes of Gods goodnesse sometimes working thee to tremble as Habakkuk g Haba 3.16 did When the Lawe through the eare of the vnderstanding conueieth the terrible sounds of iudgement to the affections sometimes causing thee to reioice when the Gospel bringeth the sweete Songs of saluation to the soule sometimes feelingly stirring thee vp to be zealous in the wayes of godlinesse to be iealous of the baites to wickednesse that are layd in thy way when the word of spirituall exhortation admonition and counsell doth conuey the sound of Gods Precepts and Commaundements to thy vnderstanding eyther by meanes of those Sermons which thou hearest those bookes which thou readest or that conference which thou hast with the seruants of GOD This kind of sense and feeling shouldst thou haue besides the hard and sharp conflicts with doubting coldnesse worldlinesse which I haue spoken of before if euer the Spirit hath effectually breathed vpon thee Chap. 3. pag. 39. Now answer me hast thou this sense and feeling Thou hast not neither canst haue so long as thou art but meerly ciuill For howsoeuer with profane ones thou mayest haue good motions now and then and with hypocrites mayest haue certaine flashes the vanity wherof I shall discouer by and by yet with true Christians thou hast no portion of true sauing sense and feeling and if no spirituall sense no grace For where grace is there is life as hath beene shewed and if life then sense as well as motion and action But if thou wilt not be born downe but that thou hast spirituall life and sense then I must entreat thee to proue that those fruits of righteousnesse which thou so much braggest of are grounded vpon a sound knowledge of the needefulnes of them and vpon an hearty desire of honoring God by them and that they are ioyned also with a conscionable care of yielding obedience to that which the Lord requireth in the Lawes of the first Table as well as in those of the second Table because that GOD which commaundeth the one doth enioyne the other also but this I am sure thou canst not prooue Thou art a good Church-keeper because thou wouldest keepe out of the Court though neyther Court nor Counsell can preuaile with some thou keepst thy word because thou wouldst keepe thy credit thou liuest quietly with thy neighbours because thou thinkest it is good sleeping in a safe skinne and otherwise thou mightest be hated and counted a troublesome fellow thou fliest Stewes Tauernes and the like places more to saue thy body from diseases thy estate from consuming thy name from stinking then for any thing else these by-respects and sinister considerations rather sway thee in thy courses then the things which should sway thee Thou liuest ciuilly and not so notoriously as the lewder sort doe for these carnall respects rather then because thou feelest the Spirit of God preparing thy will to yielde obedience vnto Gods Commaundement sounding in the Word against open rebellion and calling for outward reformation Stop vp thy mouth then thou ciuill person and blush thou to say that thou art truely gracious doe not thinke that thou hast receiued any more of the spirit then an vnregenerate person may possibly haue For for all thy ciuill honesty thou art with h Act. 8.23 Symon Magus in the bond of iniquity vntill in some degree or other thou comest to feele grace worke in thee through the good meanes which thou enioyest either to thy sound humiliation solide consolation zealous reformation for conscience sake abstayning from euill and carefull confirmation for conscience sake inuring thy selfe to that which is good obeying heartily readily cheerefully sincerely that which is commanded by God as well in the first Table in hearing reading meditation conference prayer with thy family houshold instruction c. as in the second Table in liuing quietly dealing equally carrying thy self ciuilly towards thy neighbour By this time I might haue done confuting 3. Hypocrites deceiue thēselues but that hypocrites and hollow-hearted professours stand in our way whom I am now to grapple withall and why grapple with them because they do not onely intrude themselues into the cōpany of true Saints but also lay claime without any right to that very same possession of sauing grace which is onely peculiar to the Saints For because hauing a promptnesse of capacity a steady memory to conceiue and to keepe the things which they heare or
of knowledge practise the things which thou knowest that onely will make thee an happy man as Christ intimates n Iohn 13 17. put thy knowledge to vse to glorifie God withal to informe thy selfe withall to instruct resolue comfort direct perswade and edifie thy neighbours withall So shalt thou grow vp in knowledge beyond Papists whose knowledge is all in contemplation beyond hypocrites whose knowledge is onely in speculation beyond heretiques whose knowledge is onely in broaching dangerous opinions beyond Sectaries and Schismatiques whose knowledge is all in raising contentions 2. Hast thou faith Let not her be idle but let her do her perfect worke by loue first by meditating solitarily and seriously on Gods loue in Christ Iesus on the priuiledges of Iustification sanctification freedom from the bondage of corruption from the punishment of sinne from the hurt of affliction from the euill of temptation share in the adoption and spirituall Son-ship and eternall inheritance of the weight of glory secondly by studying how to shew thy selfe thankfull to Gods Maiestie obedient to his holy will and seruiceable to his people and how to growe euery day a more victorious conquerour ouer thy lusts 3 Againe hast thou any sparke of humility put it to vse also how first by meditating on Gods holines thine owne vilenesse another Christians goodnesse whom it shall be good for thee whatsoeuer thy gifts be to think thy selfe inferiour vnto secondly by carrying thy selfe diligently in thy vocation considering the Sluggard is wiser in his owne eyes then tenne men that can render a reason by behauing thy selfe lowlily in prosperity patiently in aduersity when losses and crosses and indignities are offered vnto thee and doe light vpon thee 4. Hast thou receiued any measure of zeale set it on worke first by being most seuere against thy selfe and strict against thine owne sinnes laying an heauier burden vpon thy selfe then vpon others beeing most censorious and Eagle-eied at home secondly by disliking sinne in thy dearest friend making Cockneys of neuer an Absolon and Adoniah of them all hating euill in wife in husband in children in brethren kinsfolkes and neerest acquaintance that thou hast thirdly by opposing if thy place Gods honour do call thee to it the sins of the mightie fourthly by seasoning thy tarte admonitions with the spirit of compassion that when thou dost reproue thou mayest rather fall-cut with the sinne in an holy indignation then with the person in a furious and vnbridled passion 5. Againe is it the grace of loue which thou hast Let it bee operatiue as well as her fellows set it a working to the profit of thy brother in body in soule in goodes and good name shewing most kindnesse where there is most goodnesse euen for Gods Image sake for the Lord Iesus Christ his sake In a word to shut vp all whatsoeuer the talent be which thou hast hide it not in a napkin as the vnprofitable seruant did but occupy withall vntil thy Maister come to Iudgement and thou shalt finde that this holy Vsury shall bring thee daily a greater income of perfecting grace then the Vsurers hundreds lent out vnlawfully and sent abroade so theeuingly can bring in to him yeerely of perishing trash These rules haue I layd downe for thy direction how to thriue and grow in grace which is a duty that this poynt doth vrge vpon thee No Saint militant vpon earth can certainly tell what degrees of grace hee shall attaine vnto then which neither more nor lesse he shall haue Which rules if thou wilt improue and carefully follow thou shalt I assure thee be no loser And though thou canst not follow them without sometime some paines some cost some struggling with thy corruption some denyalls of thy selfe in things very pleasing and contenting to Nature Yet the wages will recompence the worke the gaine will counteruayle yea exceede the cost For by this meanes thou shalt in despite of all the powers of darkenesse still be thriuing and growing to perfection vntill thou commest to that fulnesse of measure which the Lord hath layd out for thee so as at the time of thy dissolution thou shalt bee able with the Apostle that worthy Proficient in the Schoole of CHRIST confidently to say with a comfortable heart o 2. Tim. 4 7.8 I haue fought a good fight I haue finished my course I haue kept the Faith Hence-forth there is layed vp for mee a Crowne of Righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee onely but to them also that loue his appearing To Father Sonne and holy Ghost the Fountaine Mediatour and Inspirer of Grace be all honor glorie and thankes for euer Amen