any visible communion and intercourse betwixt Satan and every unrenewed man but that they do according as he prompts and acts them 2 Tim. 2.26 Eph 2.2 and so do commit these evils wherein he fell before them as is instanced ver 44. 6. It is a sad and humbling sight of natural mens condition to see them acted and led by Satan as effectually and really as ever their bodies were who were corporally possessed by him Therefore doth Christ by this point out the odiousnesse of their case unto them And if this were well considered it might not only discover how little wonder it is there be a great opposition be twixt them and the children of Christ who are led by his Spirit But it might humble them to think that they are under the conduct of such a guide when they think they are only following some pleasant or profitable course And it might let them who dreame of a change of their manners when they please see that it is not so easie a matter but as hard as it was to dispossesse the man that had the Legion of devils in him Verse 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would do the workes of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 41. Ye do the deeds of your father The Jewes do except nothing against the first branch of Christs doctrine concerning spiritual bondage but finding that in his answer to their objection he had insinuate that they had some father of whom he had little good to say and being either really ignorant or wilfully seeming not to know that Christ spake of their spiritual parentage and pedigree they again lay claim to Abraham as their father of whom Christ durst say no ill and so would render him odious as calumniating holy Abraham Christ in his reply doth more clearly hold out that he is not speaking of their carnal descent according to the flesh but of their original and parentage according to the Spirit And 1. He sheweth in general that if they were Abrahams children according to the Spirit they would imitate him in his works 2. He sheweth in particular wherein their way was contrary to Abrahams in that they persecuted him for telling the truth of God And therefore 3. They behoved to father themselves on another in that respect then Abraham Doctrine 1. Conceit of priviledges is a disease not easily cured nor will men be easily taught or convinced of the evill of it for after Christ hath sufficiently refuted this exception before yet they will not be put from it but repeat it again Abraham is our Father 2. It is an old trick of degenerate Churches and Church-men to cry up the names of pious Ancestours to oppose them against the light of truth for so do they hold up Abraham as their Father that any thing Christ would say of their parentage might be repelled by that and so do many like them cry up these from whom they have farre degenerate But if these Saints departed knew how they were abused by these their degenerate sinnes they would cry let them perish from under these heavens 3. Whatever external priviledges men may enjoy by being born of religious Parents and members of the Church Yet true grace is not an hereditary gift nor doth carnal and outward succession make men partakers of spiritual priviledges Therefore albeit he had granted they were Abrahams seed ver 37. by carnal generation and succession yet he makes a doubt of their being his spiritual seed till they prove it better If ye were Abrahams children c. 4. There is no just ground for any to boast of their religious progenitours unlesse they follow their footsteps for saith he If ye were the children of Abraham and would have that a priviledge unto you indeed ye would do the works of Abraham Such as do boast of religiouâ— Parents and yet will not imitate them are but in effect reading a Narrative to a sad sentence against themselves 5. Albeit Abrahams carnal seed did enjoy many temporal yea and external Church-priviledges by vertue of the Covenant made with him Yet none are his successours as to participation of peculiar spiritual blessings and priviledges but only these who are followers of his faith and fruitfulnesse in piety And they who do so may lay hold on all the spiritual promises made to him and his seed Therefore doth Christ require of these men who were his carnal seed that if they would partake of the promises made to him concerning spiritual freedom they should prove their interest in him by another title doing the works of Abraham and then their claim would be good And this is a fair advanâ—age and encouragement to Gentiles See Rom. 4.11 12 6. As walking in any wicked course so in particular the persecution of Christ and his followers is unbeseeming Saints and proves that the persecutors have no claime to the priviledges of Saints Therefore doth he instance this in particular ye seek to kill me who have told you the truth to shew how unlike they were to Abraham who did not this and therefore could not claim to the priviledges of his spiritual seed 7. Albeit the Lord in great mercy will passe over the many violent fits of corruption in his people which through grace and by fleeing to Christ they get smothered before they break forth Yet the Lord will judge of wicked men by their wicked endeavours and attempts though they succeed not seeing they are only withheld by some obstacle from without Theâ—efore doth he charge it on them as sufficient to prove what they were ye seek to kill me though it had not taken affect See Psal 21.11 and 28.4 8. Christ is a Teacher who will not dissemble nor deceive or slâ—tâ—er his heareâ—s but will faithfully deliver the truth which he receives for saith he I have told you the truth which I have heard of God 9. As a faithful declaration of the truth of God is the best service can be done to men so it is horrid wickednesse and ingratitude in men when they will not only persecute the innocent but even these who are beneficial unto them and do them best offices for so doth Christ aggravate their cruelty ye seek to kill me a man that hath told you the truth See Psal 109.4 2 Cor. 12.15 10. Such is the perversity of the world and their hatred to the truth of God pointing them out in their right colours that the servants of Christ need expect no case so long as they are faithful in their trust for such was Christs lot before them ye seek to kill me a man that hath told you the truth 11. Wicked men can never attempt any violence against the servants of God because of their fidelity but God will look upon the injury as reflecting on himselfe who
Matth. 3.11 the holy Ghost and fire signifie one thing or the Spirit working like fire in purging drosse so the water and Spirit signifieth the Spirit working like water Hence it is that verse 6. he repeats onely the Spirit as including all that is here signified by the water and Spirit And this expressing of the Spirits working under the name of water is no unusual expression in the Old Testament Isa 44.3 Ezek. 36.25 Doctrine 1. No apprehension of impossibility in the matter of regeneration doth warrant men to shift the thoughts of the necessity of it or to think that any lesse then regeneration will availe them to salvation for Christ notwithstanding Nicodemus his doubt presseth it as necessary and gravely interposeth his authority whom Nicodemus acknowledged for a Teacher come from God to perswade him of it Verily verily I say unto thee except a man be borne of water he cannot into the kingdome of God 2. As Christ is meek and tender unto such as bring their doubts and ignorance unto him and therefore informeth Nicodemus so mens questioning of truth and their propounding of doubts against it is an occasion that Christ makes use of for clearing of truth yet more for he taketh occasion of Nicodemus his doubt to clear the doctrine of regeneration 3. Regeneration is wrought neither by the power of nature nor by outward Ordinances onely and alone but by the efficacy of the holy Spirit who doth prevent the sinner and blesse outward means to him before he can be changed for a man is borne of the Spirit 4. The Spirit in working this change of regeneration worketh like water for as water cleanseth what is filthy and makes it bright so the Spirit doth apply the blood of Christ for cleansing polluted nature and renewing of it in true holinesse as water cooleth and refresheth the thirsty and faint-hearted so the benefits purchased by Christ being applyed by the Spirit do refresh the fainting souls of sinners in the perplexities and pangs of the new birth or afterward Psal 42.1 And as water fructifieth the barren ground so the Spirit maketh the regenerate man fruitful in every good word and work Therefore is this birth described to be a mans being born of water and of the Spirit Ver. 6. That which is borne of the flesh is flesh and that which borne of the Spirit is Spirit Christ subjoyneth a reason of the necessity of regeneration for attaining salvation and the certainty of the regenerate mans salvation because men by nature are corrupt and opposite unto that Kingdome and a renewed nature is made sutable to it Whence learn 1. The corruption of mens nature being well seene would soone discover the necessity of a change by regeneration and none will sleight this but they who are ignorant of the former Therefore doth Christ upon this ground presse the necessity of a new birth 2. Men by nature or by their natural birth are altogether corrupt and fleshly creatures in all the powers and faculties of soule and body for he that is borne of the flesh is flesh or one lump of corruption flesh being taken here for corrupt nature and so including not outward and fleshly sinnes onely but even the corruption of the minde also as Gal. 5.19 20 21. 3. The corruption of mens nature is transmitted by generation and propagation from their parents and so is the seed of actual transgressions before they break forth and however children of Church-members be borne federally holy and in visible Covenant 1 Cor. 7.14 yet every one who cometh of Adam in the ordinary way of generation is infected with it for that which is borne of the flesh or of corrupt man is flesh 4. Whatever dignity men may be borne to yet all that we can claime by our natural birth is that by it we are secluded from heaven for our condition by nature is held forth as a reason why we must be regenerate before we enter into the Kingdome of God 5. The corruption by our natural birth and our unfitnesse for heaven thereby is to the Lords own cured and made up by the Spirit of regeneration for therefore is it subjoyned that which is borne of the Spirit is Spirit 6. A true evidence of regeneration and of mens being fitted for heaven by it is when men become spiritual in disposition senses and discerning motions and inclinations and in actions leaving a stamp of their dispositions even upon their common actions and when they labour not onely to have habits of grace but to have the spirit of these graces or the daily influences of the Spirit to make them lively fresh and active for that which is borne of the Spirit is Spirit not by a change of substance but as is before explained Ver. 7. Marvel not that I said unto thee Ye must be born again 8. The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit Christ seeing Nicodemus at a stand and marvelling at that which he was saying of this new birth as at a thing impossible he forbids him to marvel and by a similitude taken from the winde he cleareth the matter yet more and sheweth that it is nothing the lesse true that he could not comprehend the way of it for as the winde bloweth freely and at the command of no creature and as the sound and effects thereof prove that it is and yet mens reason cannot reach to know from whence it ariseth and whether it goeth or from how far it cometh and how far it goeth seeing at the same time there are contrary winds in several places of the earth so in this spiritual birth and change wherein the Spirit worketh freely and efficaciously it may be sensibly found by effects although the manner and way how it is wrought be incomprehensible Doctrine 1. Albeit Gods works and particularly in regeneration be glorious and excellent at which faith may far more wonder then at a mans conception in the womb Psal 139.14 Yet Christ condemneth that wondring as sinfull which sloweth from unbelief and from mens counting that impossible which they cannot comprehend Therefore Christ forbids such wondring marvel not that I said unto thee c. when yet he holds out the thing as incomprehensible So excellent is the nature of faith that it maketh that to be a commendable duty which were sinful if coming from unbelief 2. Albeit all men even the greatest Doctors lie under a necessity of being regenerate if they would be saved Yet Christ is excluded from that number being sanctified in his conception by the holy Ghost and borne without sin Therefore he secludeth himself here and includeth Nicodemus and all others when he saith ye must be borne again 3. By the fall of Adam mans understanding falleth short even in comprehending natural things and there are depths in nature and even in things most obvious to
to the rest of their woful slavery As for renewed men albeit they not only have sinne in them and do sinne daily but even have some particular evils that may be called predominants in comparison of others which may easily be discerned by the great power and sway that they bear even in commanding other evils to be committed or forborne according as may contribute to advance them by violent and frequent relapses of Saints into them by their unwillingnesse to admit of admonition and reproofe for them and by their falling in them out of an inward propensitie when outward tentations are weak or none at all or very few Yet since as to the state of their person they are set at freedome and since the dominion is not universal as to all sinnes nor is it perpetual or compleat even as to these prevailing evils Therefore they cannot be called servants of sinne as unrenewed men are Yea albeit in respect of degrees of mortification in Saints some sinnes are more predominant then others some also are more strong in them because they are the general evils of the time wherein they live or because by natural inclination and constitution or by education all which may be a bridle to some evils they are left more obnoxious and open to them and some are left to be an exercise and daily matter of humiliation to them Yet I would not deny but all the sinnes of renewed men are their infirmities not only in respect of Gods pitie who will so account of them but in respect of grace and the renewed parts suffering by them which is greater under grosser evils against light then under sinnes of ignorance and meer infirmity However this is to be so understood that godly men are to watch especially over these predominants yet so as they take heed lest in watching over one of those many other evils that make lesse noise get liberty to grow up From ver 35. Learn 1. Such as will not be moved to consider the sinfulnesse of their spiritual bondage that they may be rid of it ought at least to consider of the danger that followeth upon it to see how that will affect them Therefore doth Christ subjoyne that consideration here to excite them to employ him for their liberty 2. The true difference betwixt spiritual slaves and these who are made free cannot be drawn from the enjoyment of external priviledges of the Church which the one may partake of as well as the other for it is imported that servants as well as sons may be in the house As an housholder hath in his family not only children but servants for several uses so hath the Lord also in the Church which is his house where he dwels and affords his special presence and layeth up his special furniture vessels of dishonour as well as vessels of honour 2 Tim. 2.20 3. Whatever external priviledges the slaves of sinne enjoy yet at last they will be cast out of all and a separation will be made betwixt them and the children who are made free for the servant abideth not in the house for ever as the Sonne doth He insists in the metaphor of a family wherein servants have tearme-dayes and may be thrust away for faults and are laid aside when the heritage cometh to be divided as Ishmael the son of the bond-woman was after a long stay in Abrahams house Gal. 4.30 4 It is the great advantage of these who flee to Christ to be freed from the slavery of sinne that not only do they get their liberty but are made sonnes and children also Therefore is he who is not the servant called the Sonne whereby we are not only or so much to understand Christ though he be indeed the natural and only begotten Sonne through whom all the rest are made sonnes as the adopted children 5. Such as are partakers of spiritual liberty and of adoption have not only the rich priviledge of special and intimate fellowship with God and of being under his special protection and care and provided for by him as children in their fathers house But this happy estate is ensured to them so that though they offend and may be corrected yet they will not be turned out of doores as servants are the doores are patent to let them in when like the prodigal they have run away And when they have been bred a while in the Church which is the lower roomes of this house and have fed upon the hope and first fruits of their inheritance they will be carried up to the upper roomes of the Church triumphant there to get full possession and to enjoy God and his presence immediatly and for ever for the Son abideth in the house for ever From ver 36. Learn 1. Albeit spiritual bondage be such as we cannot shake it off though we would Yet lost man hath this encouragement that his freedome is not impossible for here it is held out as a thing possible upon some conditions ye shall be free 2. Spiritual bondage is so great a misery and deliverance from it so rich a mercy that men would not dedelude themselves either with a conceit of any thing that may compense the want of it or with an imagination that they are free when they are not Therefore doth Christ excite them to use means that they may be free indeed or really not contenting themselves with outward freedome as if that were enough nor with an imagination of spiritual freedome while as they remain real slaves 3. Christ is the heir of the family having power to make free what servants he pleaseth and none can ever partake of spiritual liberty but they who flee to him and receive it from him for if the Sonne shall make you free ye shall be free indeed otherwise not Albeit all the freed men be made sonnes yet Christ here gets the name by way of excellency as being the only Sonne by eternal generation and he by whom all the rest are made sonnes Ver. 37. I know that ye are Abrahams seed but ye seek to kill me because my word hath no place in you 38. I speak that which I have seen with my Father and ye do that which ye have seen with your father In these verses we have the second branch of Christs answer Wherein he answers to the chiefe ground of their exception taken from their descent from Abraham from whence they concluded that at least by right they were freemen In answering to this Christ maketh use of the distinction betwixt Abrahams seed after the flesh and after the spirit of which Rom. 2.28 29. and 9.6 7. and declareth That he would not deny but that they were Abrahams carnal seed yet that could availe nothing since they did not follow his footsteps but sought to kill him as an evidence that his doctrine had no place nor respect in their hearts which was not Abrahams way ver 37. And to inculcate this yet more 1. He sheweth that the Word which they
and communion with Christ Therefore is it held out to Peter as a very sad case Thou hast no part in me that is no interest in him and consequently no communion with him nor share in that inheritance purchased by him and so is no coheir with him 4. The contempt of an Ordinance or Command of Christ how mean-like soever deserves the saddest of threatnings and that the contemner should be secluded from Christ for this holds true even of the outward washing and his resisting thereof when Christ required it If I wash thee not thou hast no part with me By which sad threatning Christ drives Peter to submit 5. Soul-purging from sin is so necessary that without it men can have no evidence of interest in or communion with Christ for it holds chiefly true of the thing pointed at If I wash thee not thou hast no part with me 6. It is neither the goodnesse of our nature nor legal purifications or our own endeavours that can either prove or make us clean But it is Christ alone who must wash us that we may participate with him and who must apply the merit and efficacy of his blood for that end for If I wash thee not faith he thou hast no part with me Verse 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head In the third branch of this exposition upon occasion of Peters running to another extremity Christ declares what he meant by washing their feet only In this verse we have Peters proposal occasioning the explication He being afrighted with the former threatning and belike now understanding what Christ meant by this external washing he is so farre from refusing that Christ should wash his feet that he offers hands and head and all to be washed Whence learn 1. It is so terrible a thing to be threatned with separation from Christ that the thoughts thereof will cause a childe of God draw nearer to him and make him condescend to any thing rather then admit of that for this brake Peters obstinacy and made him say Lord not my feet only but also my hands and mine head before that be 2. Saints being sensible of sin are ready to forget their renewed and justified estate and to look on themselves as altogether polluted and corrupt for this may also be understood as Peters language when he understood the signification of this washing In which case he seeth not only foul feet but head and hands and all to be washed and therefore upon that account he offers them all to Christ Which though Christ clear it to be his mistake yet it is oft-times the sad exercise of Saints 3. It is the great infirmity of Saints that they run for most part upon extreams And when they leave one extremity they return not to the right way but fall on the contrary extremity for whether we look to the external action or signification thereof Peter did thus erre first in declining to be washed at all and then in offering more to be washed then Christ required Verse 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all In this verse we have Christs answer to this offer of Peter wherein he clears what he meant by washing their feet only Namely not only to testifie his humility by stooping so low but further to point out somewhat concerning them And 1. He propounds his minde in general doctrine wherein the similitude runs thus That as a man going home from a bath needs not wash his whole body again but only his feet which contract filth by walking as they used in these hot countreyes to travel barefooted So Saints who are already washed by begun renovation and the Justification of their persons need not ever again wash as if every spot did alter their state but ought only to be purging their affections and actions from the reliques of sin by getting daily renewed remission and studying sanctification daily In saying he who is washed is clean every whit He doth not assert an absolute purity in any within time nor yet is it only his meaning that he is clean by begun renovation which is perfect in parts though not in degrees But the sense chiefly is that by Justification his person is clean and that the man who being renewed and justified doth make daily use of his priviledge of having accesse to the fountain opened up for daily renewed remission and washing of his foul feet he is clean every whit in Gods account nor is there any spot in him for which God will condemn him 2. Christ makes particular application of this doctrine to the disciples pronouncing that society clean though with exception of some for which a reason is after given and that therefore they needed to wash no more but their feet Doct. 1. It is the Will of Christ that Saints in their exercises do put a difference betwixt the state of their persons and the several conditions into which they may fall for here is a washed and clean man who yet hath feet to be washed 2. No man can be in an acceptable state but he to whom it is gifted by Christ and communicate through his blood and spirit for he is washed who is clean See 1 Cor. 6.11 3. Saints whose persons are clean have yet while they are within time some pollution and reliques of sin left for their exercise and humiliation and in their affections and actions are daily contracting filth for he that is washed needeth to wash his feet See Psal 130.3 and 143.2 4. The infirmities of washed Saints are not universal nor like the voluntary wallowing of swine in the puddle 2 Pet. 2.22 but are only defilements of their feet or of their affections and conversation in going through this polluted world for so much is imported that they need but to washt their feet Where the similitude imports that this pollution reaches not their best parts at least reignes not there that it breaks forth rather in their practice then utterly poisons their heart and that however it have a fountain within yet it is much helped on by reason of pollution and entanglements without them as mens feet are fouled by the ground they tread upon 5. It is the duty and ought to be the care of Saints not to please themselves in this that their defilements are but infirmities but they must be washed from them for he that is washed needeth yet to wash his feet So did Paul pursue the least relique of sin Rom. 7. 6. Not only the Justification of our persons but even the washing of our infirmities must be Christs work for the external action Christ is about teacheth that he also must wash the feet 7. Albeit a justified sinner can never be separated from Christ yet as a man who never employes Christ for pardon and purging of his daily infirmities doth evidence that he is
received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
ye cannot bear them import It may allude to burden-bearers who do shrink under too heavy burdens as their weak understandings and preoccupied affections were ready to do under these high and spiritual truths or to weak stomacks which cast up the strong meat they cannot digest 6. The most choice of outward means and advantages will not profit men nor cause them to make progresse unlesse the Spirit concurre therewith for they had even Christ to teach them and yet they cannot bear his words to profit thereby 7. Our own infirmity dulnesse and incapacity do obstruct our mercies and hinder the revelation of many precious truths unto us for Christ saith not these many things because they cannot bear them 8. As Christ takes particular notice of the state of his disciples so he tenderly deals with them according to their strength and condescends to their weaknesse and incapacity for he spares at this time to let out these things unto them because they cannot bear them now See Mark 4.33 From v. 13. Learn 1. There are no infirmities of Saints wherein they do not approve themselves for which Christ hath not a remedy nor do they lose any opportunity which he cannot make up Therefore whereas they lost many advantages they might have reaped in his company by their own greatness he subjoyns this as a comfort that it should be made up by the Spirits coming 2. It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh doth reveal truths clearly and bear them in with life and power upon the heart and doth renew mens spirits to embrace and submit unto them for it is by this means that the disciples losses are made up Howbeit when the Spirit is come he will guide you 3. As it is the duty of beleevers to know all revealed truths necessary for them in order to salvation or in their places and stations so they will need the Spirits teaching and guiding for taking up all and every divine truth even the least and smallest point of it for it is needful he guide into all truth 4. The doctrine revealed by the Spirit unto the Apostle containeth all necessary truths and so is a most perfect rule of faith and manners for it is promised unto them that he will guide you into all truth 5. It doth set forth both the truth and divine authority of the doctrine of the Apostles that it is taught by the Spirit who is a Spirit of truth and that the doctrine is not his only but communicate by him from the Father and Son also Therefore is he here called the Spirit of truth And it is given as a reason why he will guide into all truth for he shall not speak of himself only but whatsoever he shall hear with and from the Father and the Son that shall he speak 6. It contributes to the encouragement of beleevers that the Spirit of God who taketh charge of them knoweth things to come and so can reveal them that they may be encouraged or warned and hath a soveraign providence over and about them for this his knowledge is imported in that he will shew things to come 7. The Spirit of Christ did communicate unto the Apostles and by them unto the Church such infallible predictions of things to come as were needful to be known and are useful to the Church in all ages for he will shew you things to come saith he 8. The Spirit of Christ by the doctrine of the Apostles did bring life and immortality and the future glory of believers to light 2 Tim. 1.10 And where he cometh doth so clearly and fully perswade believers thereof as may bear them out under all present pressures and discouragements Thus also doth shew things to come by their doctrine and to them and all succeeding believers Verse 14. He shall glorifie me for he shall receive of mine and shall shew it unto you The third benefit to be expected by the Spirits coming and an enlargement of the former is that he shall glorifie Christ by communicating and shewing unto them what he receives of him Which is to be understood not only of that truth that he communicates from Christ unto them of which v. 13. but also of all these extraordinary gifts and that power to work miracles of that efficacy accompanying and bearing in the doctrine of Christ of his bringing all that to a glorious effect which Christ had done for his people in his state of humiliation which otherwise seemed very ignominious and of his communicating the influences of the fulnesse of Christ in heaven to beleevers on earth By all which communicate from Christ he shall make it evident that Christ is glorious and to be acknowledged as such by his people Whence learn 1. It is not only the particular satisfaction of beleevers but Christs honour also that they should look to in their spiritual enjoyments so that it is not enough they be refreshed and satisfied unless he also appear glorious and become great in their hearts thereby for this tends to their encouragement that by what they shall receive from the Spirit he shall glorifie me saith Christ 2. Albeit Christs person doctrine actions and sufferings in the state of his humiliation were clouded under obscurity and ignominie yet as he is still glorious in himself so the Spirit after his Ascension did and in all ages doth proclaim his glory and excellency in his person doctrine and operations to the conviction and satisfaction of beleevers for he shall glorifie me 3. It is the work of the Spirit where he is communicate not to extol or teach men to cry up themselves who do receive him nor yet to glorifie and exalt any other thing in the Church but Christ alone exalting his person making his Word singularly effectual pointing out his ignominious sufferings as the only mean of life and himself as the storehouse of his people for the true Spirit shall glorifie me saith Christ 4. As all the fulnesse communicate by the Spirit to the Church in the primitive times and after-ages is communicate from Christ for it is mine saith he he shall shew unto you so the way to have Christ high in our hearts is to have the Spirit keeping intercourse betwixt him and us and conveighing daily of his fulnesse and the warme thoughts of his heart and good-will to us for this is the Spirits employment and by this he glorifieth Christ for he shall receive of mine and shew it unto you Verse 15. All things that the Father hath are mine therefore said I That he shall take of mine and shall shew it unto you Lest by the former expression of the Spirits receiving and communicating of what is Christs the Father should seem to be secluded from this great work Therefore he subjoyns for explication that by reason of the unity of essence all things are so the Fathers as they are his also and therefore
not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as