Exposition of John, Chapter 3
CHAP. III.
THis Chapter containeth; Firſt, Chriſts conference with Nicodemus concerning regeneration and faith in him, for attaining ſalvation, to v 22. Next, Johns laſt teſtimony concerning Chriſt, ſome occaſions whereof are recorded, to v. 27. and the teſtimony it ſelf, from thence to the end.
Verſe 1. THere was a man of the Phariſees, named Nicodemus, a ruler of the Jewes.
2. The ſame came to Jeſus by night, and ſaid unto him, Rabbi, we know that then art a Teacher come from God: f…r no man can do theſe miracles that thou doeſt, except God be with him.
The occaſion of this Conference and Sermon of Chriſt, is, Nicodemus (a Phariſee, and not one of the common ſort, but a Ruler and Member of the Councel) his coming to Chriſt by night, and in his diſcourſe giving him reverent titles, and teſtifying that he and the reſt of the Phariſees were convinced by Chriſts miracles, that he was a teacher ſent of God, however their malice drave them over the belly of their light. Whence learn, 1 So great is the excellencie of Chriſt, and the riches and efficacy of his grace, as he can not only convince, but will even, (when he pleaſeth) convert and draw in greateſt enemies to him: for, Nicodemus a Phariſee and ruler of the Jewes came to Chriſt, and albeit the beginnings were but ſmall, yet they came to further maturity afterward. 2. Even Perſecutors and haters of Chriſt may be ſo for convinced of his excellencie in his Miniſtry, as in cold blood they will be forced to ſee God ſhining in it; for, ſaith Nicodemus in name of his aſſociates, the Phariſees and Rulers, Rabbi, we know that thou art a Teacher come from God: and the like thoughts may men be forced to have of his working and preſence in and with good Miniſters, who yet have not found enough evidences of grace for all that. 3. There may be alike conviction and light in mens minde, which yet doth not work alike on their will and affections; but many who know as much as others, being left to the natural corruption of their hearts, do yet ſit ſtill, when theſe others by the power of grace are drawn to Chriſt; for, ſaith Nicodemus, we know, &c. and yet onelyonly he came to Jeſus. 4. Great places, and honour, and credit prove oft-times great ſnares to men, to hold them from Chriſt, or from ſuch an open avowing of him as becometh; for, Nicodemus came to Jeſus by night, as fearing to loſe his place and reputation with the reſt, or to ſuſtaine ſome damage, or being unwilling to be found ignorant, and one that needed come to be taught. So great cauſe have men to be content with their mean eſtate which hideth them from many ſnares, and to pity and have charity to others who have greater tentations. 5. Men may ſeeme to have very high thoughts of Chriſt, who yet come farre ſhort of that eſtimation that is due to him; for, all he ſaith is, Rabbi, thou art a Teacher come from God, or, an extraordinary Teacher, whereas he was God over all. 6. Chriſts miracles were known, even to enemies, to be done by no jugglery, and to be ſuch as could be wrought onelyonly by divine power, and to be a proof of his authority; for, it was acknowledged, no man can do theſe miracles that thou doeſt (of which ſee chap. 2.23.) except God be with him.
Ver. 3. Jeſus anſwered, and ſaid unto him, Verily, verily I ſay unto thee, except a man be borne againe, hee cannot ſee the kingdom if God.
Followeth the conference it ſelf, and Chriſts inſtructing of this Phariſee; wherein, firſt, he preſſeth the neceſſity of regeneration, ver. 3. Secondly, meeting with an ignorant ſcholar, he repeats and explaines the way of this birth, ver. 4, 5, 6, 7, 8. Thirdly, Nicodemus continuing yet ignorant, is rebuked for the ſame, and for the unbelief common to him with the reſt of the Phariſees, ver. 9, 10, 11, 12. Fourthly, he leads Nicodemus up to the knowledge of himſelf, as the onelyonly revealer of ſpiritual myſteries, and author of ſalvation through faith in him, ver. 13, 14, 15. Fifthly, this way of ſalvation, and the certainty thereof, is confirmed and commended from the love of God in ſending Chriſt for that end, ver. 16.17. Unto which is ſubjoyned the condemnation of ſuch as ſhall, by unbeliefe and delight in their ſinful wayes, reject this remedy, ver. 18, 19. Proving that it is their evil deeds which makes them ſo to do. ver. 20, 21.
In this verſe Chriſt begins with this Phariſee at the firſt principles of Religion, and by a grave aſſeveration teacheth the neceſſity that all men have of a change by regeneration, if they would expect to enjoy a part either in the Kingdome of grace or glory, for ſo this Kingdome of God may be extended to ſignifie. It is ſaid Chriſt anſwered, and ſaid this to him, either becauſe Nicodemus had moved a queſtion concerning this matter unto him whom he had called a Teacher, ver. 2. though it be not recorded, or becauſe Chriſt ſaw his need, and anſwered to it, by applying fit remedies, and ſeeking to cure all his ills at the root. Doctrine 1. Chriſt is very meek to ſuch as come to him, though with many weakneſſes, and will not ſaile to take pains upon them to bring them further up; for, though Nicodemus failed in acknowledging him onelyonly for a Teacher, and ſtealing to him by night; yet Chriſt paſſeth over all this, and conſidering his need, doth teach him. 2. The great buſineſſe of men, eſpecially profeſſing themſelves ſcholars at Chriſts ſchool, ſhould be to know the way of ſalvation, and how to be in a ſtate of grace, and in the way to glory; for, ſo much doth Chriſts grave and doubled aſſeveration in preſſing this point, as moſt neceſſary, and his propounding the want of a part in this Kingdome as a certification ſad enough, whatever a man have elſe, teach us. 3. Every man by nature (be he in appearance better or worſe) is out of the ſtate of grace, and unmeet for glory, till a change be wrought. So much doth Chriſt gravely aſſert, Verily, verily, I ſay unto thee, except a man (be who he will, an Epicure, or Civilian, or painted Phariſee, a groſſe ſinner, or under the power of original and heart corruption onelyonly) be borne again, he cannot ſee, (or enjoy, or partake of, or, as it is, ver. 5. enter into) the Kingdome of God. And by this doctrine, Chriſt puts this Phariſee from all conceit of himſelf, by diſcovering his danger of periſhing, that ſo he may become teachable. 4. For working of this change in man, mans nature is not in ſuch a condition as needs ſome reparation onelyonly, but is wholly corrupt; Not will a bare acknowlegment of Chriſt, nor a moral reformation of carriage and principles, nor common gifts and graces ſerve a mans turn, unleſſe there be a change of the whole man from the ſtate of corruption to the ſtate of holineſſe, and a reſtauration and renovation, in ſome meaſure, of that image of God wherein he was created; for, a man muſt be born again, or, the ſecond time, (as Nicodemus expreſſeth it, ver. 4.) before he be right. The word rendred again, ſignifieth alſo to be born all of new; as a man going to build his houſe better, razeth it to the very bottome to lay a new foundation, and as a man beginning to declare a matter from the very original and firſt riſe of it, and ſo Luke uſeth the word, Luke 1.3. 5. This change and renovation is called a birth, with alluſion to a mans being born of his mother, becauſe of many reſemblances betwixt the one and the other. As, 1. As a child is 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 …e… 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 …rawn from Chriſt apprehended by faith, after that faith is wrought in him; for, ſo the original alſo b… …th, Except a man be born-from above. 7. A regenerate man is not onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly way to heaven and happineſſe. 6. Whatever perplexity or ignorance men have, it is good to bring it out to Chriſt, as the onelyonly 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 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 onelyonly 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 onelyonly 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 onelyonly, 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 onelyonly 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 ſenſe, wherein natural light doth faile; ſo it is ſaid here of the winde, thou canſt not tell whence it cometh, and whither it goeth. And by many queſtions about ſuch things is Job put to a non-plus, Job 38. and 39. 4. Good uſe may be made of common and obvious things, to further ſpiritual mindedneſſe, and to help to ſatisfie us and quiet our reaſonings in ſpiritual things; for, Chriſt by this ſimilitude caſteth a copie to all, to be led by thoughts of the winde, to think on regeneration, and ſilenceth his wondring, by making his common ſenſe and reaſon about the winde, ſubſervient to quiet his faith about this myſtery; and by the condſietation of ſuch things as theſe, God bringeth Job to duſt and aſhes before him. 5. The Spirits working is compared to winde, not onelyonly here, and in that extraordinary pouring out of the Spirit, Acts 2.1, 2. but Cant. 4 16. Not onelyonly becauſe the Spirit and winde have one name, in the originall languages of the Scriptures: But becauſe of many things wherein the one reſembleth the other; And in the text (to go no further) we have theſe. 1. As the winde bloweth through the world freely, not ſtaying for the command, nor caring for the prohibition of any creature; ſo the Spirit in his working is a free agent, working where, on whom, when, and in what meaſure he pleaſeth, and will be hindered by none, the winde bloweth where it liſteth. 2. As there is ſomewhat in the winde which is ſenſible, and felt or heard, proving that it is, thou heareſt the ſound thereof; ſo is the working of the Spirit diſcernable in the effects, by them that have it, OnelyOnly as the winde is not alwayes alike loud, nor ſenſible, ſo the working of the Spirit is not alwayes, nor in all alike diſcernable; and as they who hear the winde, muſt have the ſenſe of hearing clear; ſo men who deſire to feele the effects of the Spirit, would not over-cloud their own diſcerning with jealouſies and miſrepreſentations; and withall, it would be conſidered, that the Spirit is one gift, and diſcerning of him and his working is another gift, (1 Cor. 2.12.) to be ſought of him, or elſe we may miſtake; Likewiſe, this diſcerning faculty may ſometime be keept up where the true work it, either for trial, that we may not build our ſelves on what is within us, but on Chriſt; or for chaſtiſement, becauſe we have grieved the Spirit. There may alſo be ſome babes in Chriſt, who cannot for a time diſcern their own members, though they really have them. 3. As there is ſome what in the winde incomprehenſible to natural reaſon, thou canſt not tell, whence it cometh, &c. So in the Spirits working, there is ſomewhat not onelyonly beyond the reach of natural reaſon, 1 Corinth. 2.14 but even above ſanctified reaſon, as to know how he inſinuates himſelf with the Word upon us, and frameth that hidden man of grace; There are myſteries here to be adored, and calling for praiſe, that he ſhould work ſo admirably in us, rather then to be pried into: In all theſe reſpects, is this compariſon of the winde applied, So is every one that is borne of the Spirit.
Verſe 9. Nicodemus anſwered and ſaid unto him, How can theſe things be?
10. Jeſus anſwered and ſaid unto him, Art thou a Maſter of Iſrael, …and knoweſt not theſe things?
Nicodemus continuing in his ignorance, notwithſtanding all this pains, is reproved for it by Chriſt, as being a ſhame for a man of his calling to be ignorant of ſuch truths, which were ſo neceſſary and clear. Whence learn, 1. When divine truths are told in plaineſt termes, and as fitted as can be to vulgar capacities, yet they will be ſtill obſcure to a natural mind: for, Nicodemus is yet ignorant, when Chriſt hath illuſtrated the matter, much more may men be ignorant when others teach. 2. The great cauſe of mens ignorance of divine things, is, their carnal reaſon, which (eſpecially in able men) keeps them from ſimple believing and reſting on what is revealed, till they ſee a reaſon for every thing: for, this is Nicodemus his conſtant objection, How can theſe things be? 3. This carnal reaſon is not eaſily beat down, nor will any external means or ſpeaking (though even by Chriſt) do it, till ſome more powerful meanes be added, for, after all this pains, to ſolve that doubt when it was firſt propounded, v 4. it ſticks to him yet. 4. Where Chriſt hath taken pains in teaching, and men do not profit, there he will ſharplie rebuke this, being one meane to ſtir up men to make progreſſe in his ſchool: therefore, doth he thus reprehend Nicodemus, though more mildly then he dealt with other Phariſees. 5. A ſpecial mean of humbling men (eſpecially ſuch as have parts) and making them more capable of Chriſts inſtruction, to convince them of their groſſe ignorance, for knowledge is that whereby men differ from beaſts, and therefore to ſee the want of that will lay their pride, Pſal. 73 22. and conceit of knowledge doth puſte up men till they be diſcovered what they are 1 Cor. 8.1, 2. Therefore doth Chriſt diſcover to Nicodemus, whoſe carnal reaſon and parts made him ſtand out, that he is an ignorant, and knoweth not. See Prov 30.2, 3. 6. Every man as he hath a calling and ſtation in Church or Commonwealth, ought to be anſwerable unto it, and have endowments …utable; for, Chriſt from his place argueth, that he ought to have been better acquainted with theſe things. 7. Man m…y have great learning, and be Teachers of the Church, and yet be ignorant of the found principles of Religion and Regeneration, not only in an experimental, but even in a contemplative way, when a Church is fallen in Apoſtaſie, and the matter of trying ſuch is neglected, and eſpecially where ſuperſtitious obſervances come in the room of the ſound exerciſes of Religion; for, in this declining Church, where traditions and ſuperſtitious rites prevailed, a Maſter of Iſrael knoweth not theſe things. 8. It is a great ſin and ſhame of teachers, to be found ignorant, (who ſhould have knowledge to inſtruct others,) eſpecially in the ſound principles of Religion; for, ſaith he, Art thou a Maſter of Iſrael, and knoweſt not theſe thing? 9. The more clearly truthes be revealed, and the more weighty they be in themſelves, mens ignorance is the more blame-worthy; for, ſaith he, Knoweſt thou not thoſe things? the very principles and fundamentals of Religion, and which were revealed to Iſrael, among whom thou art a Maſter. That they were of old revealed, appeareth from Deut. 30.6. Pſal. 51.10. Jer. 31.33. Ezek. 11.19. and 36.25, 26. and elſewhere.
Verſe 11. Verily, verily, I ſay unto thee, we ſpeak that we do know, and teſtifie that we have ſeen, and ye receive not our witneſſe.
In the next place, Chriſt reproveth his unbelief accompanying his ignorance, which was common to him with the reſt of the Jewes, eſpecially the Phariſees; this he doth upon two grounds, whereof the firſt (in this verſe) is taken from the aſſurance he had of the certainty of his doctrine, it being perfectly known as by eye-ſight. This way of certainty by ſeeing, is attributed to Chriſt, v. 32. as proper to him who was in the boſome of the Father; and taking it thus ſtrictly, while Chriſt ſaith, we have ſeen, it may be underſtood of the whole Trinity, bearing witneſſe with him, John 8.16, 29. 1 John 5 7. But taking this ſeeing more largely, the expreſſion ſeemeth rather to take in John the Baptiſt, who was the preſent publick witneſſe with Chriſt at that time, and who (as others, Prophets and Apoſtles) had the certainty of what he preached in his own meaſure, from Chriſts illumination, and did indeed preach what was moſt certain, and what Chriſt revealed out of the boſome of the Father; though few did believe and embrace either Chriſts teſtimony or his. Doct. 1. Where Chriſt hath men to reprove for ignorance, there will be alſo unbelief found that is blame-worthy; for not only cannot ignorant men believe, but in many things men are bound to embrace truth by faith, though they cannot comprehend them by natural reaſon, and ſo unbelief is the cauſe of not cloſing with theſe high myſteries; therefore doth Chriſt challenge Nicodemus for not receiving the witneſſe; or not embracing this truth by faith, reſting on the Authority of God the Revealer. 2. Ill Scholars that come to Chriſt may be led back to ſee more of their miſery, common to them with others, that ſo they may not reſt on any thing they think peculiar in themſelves, but be ſtirred up effectually to ſtudie to profit; therefore doth Chriſt ſhew Nicodemus, that he was lying yet in the common ſin of others; Ye receive not, &c. 3. Whatever miſtakes men have about ſpiritual truthes, yet they are infallibly certain in themſelves, and infallibly known to Chriſt, who revealed them out of the boſome of the Father, as the ſure ground of our faith, and that he cannot miſlead ſuch as he teacheth; therefore doth Chriſt ſo gravely aſſert and inculcate this principle, Verily, verily, I ſay unto thee, we ſpeak that we know, and teſtifie that we have ſeen. The latter word explains the former, that he is as certain of it as of a thing ſeen, though not with bodily eyes. 4. Such is Chriſts condeſcendence, as to take in ſinful men with him in the ſame yoke of bearing witneſſe to the truth, and of partaking in their meaſure in the ſame honour with him the chief Shepherd, and of holding out the ſame infallible truth with him from the Word, though their perſwaſion and certainty of it be from his gift, and inferiour to his; therefore, ſaith he, we ſpeak &c. John being a conjunct witneſſe, ſpeaking the ſame ſure truth, and knowing it certainly in his meaſure, though Chriſt knew it in an higher way, both as God of himſelf, and as man by vertue of the perſonal union. 5. As it is no ſtrange thing to ſee men, (however they may hear, yet) not liking, embracing nor believing moſt certain and ſaving truths; even when ſpoken by Chriſt himſelf; ſo the certainty of divine doctrine will agg…eage the ſin of unbelief; for, ſaith he, we ſpeak that we do know, &c. and ye receive not our witneſſe, His doctrine is called a teſtifying and witneſſe, as being both certain in it ſelf, ſuch as ſolemn depoſitions of faithful men are, and a ſtanding teſtimony againſt them who beleeve it not.
Verſe 12. If I have told you earthly things, and ye beleeve not: how ſhall ye beleeve if I tell you of heavenly things?
The ſecond ground upon which Chriſt reproveth and aggreageth his unbelief, is, the plainneſſe of his doctrine: Chriſt had ſpoken of heavenly things in a plain way under a ſimilitude taken from earthly things, as, v 8. and if he did not comprehend and believe them ſo, what would he do if they had been ſpoken of as heavenly things in a ſtile ſuitable to their own nature? Doct. 1. It is the will of Chriſt, that teachers of ſouls do not affect high and lofty ſtiles, and quaintneſs of expreſſion, but that in doctrine they deſcend as low as may be, and accommodate themſelves to the capacity of people; for, herein Chriſt commends his own love in drawing the copie; I have told you earthly things, 2. Even ſpiritual things, when they are ſpoken of under earthly ſimilitudes, are but earthly things in compariſon of what they would be, being ſpoken of in their own language and termes; therefore he calleth them, being ſo expreſſed, earthly things, in compariſon of heavenly things, expreſſed in a ſuitable ſtile. There is an eminencie in theſe things above what any ſimilitude can expreſſe, and when we come to know as we are known, we will finde it ſo. 3. When all is done that can be to bring down ſpiritual things to a peoples capacity, yet there is no power in men of themſelves to underſtand or cloſe with them; for, Chriſt found it ſo, I have told you earthly things, and ye believe not: and Miniſters need not think it ſtrange, if their doctrine be no better entertained then Chriſts was. 4. The plainneſſe of doctrine doth aggreage the ſin of ignorance and unbelief, and make it more inexcuſable: for, it is a challenge, I have told you earthly things, and ye beleeve not, &c. 5. Such as are rightly convinced of their dulneſs in taking up ſpiritual things, when plainly expreſſed, will much more ſee their inability to take up theſe things in their own nature; and however, this will ſtand as a witneſſe how far men are from knowledge, or cloſing with ſpiritual things: for, ſo doth Chriſt hold out, If I have told you earthly things, and ye beleeve not, how ſhall ye believe if I tell you of heavenly things.
Verſe 13. And no man hath aſcended up to heaven, but he that came down from heaven, even the Sonne of man which is in heaven.
If we underſtand theſe words properly of aſcending to heaven and enjoying eternal felicity, it doth indeed hold good, that onelyonly Chriſt entereth there by his own vertue, and all others onelyonly through and by him; and ſo the ſcope of this verſe will be the ſame with verſe 14, 15. of which in its owne place. But the dependance on the former purpoſe, and the expreſſion of this in the by-paſt time, whereas Chriſt was not yet aſcended in his humane nature, leads us rather to underſtand this aſcending to heaven, figuratively, of comprehending heavenly myſteries, and entering on Gods Councel concerning the way of ſalvation, as it ſeemeth to be underſtood, Rom. 10.6, 8. with Deut. 30.11, 12, 14. And ſo the meaning is, that no man of himſelfe can know or take up theſe things, that being Chriſts prerogative, who manifeſted himſelfe from the boſome of the Father, in our nature, and yet as God, is ſtill in heaven; and thus Chriſt having reproved Nicodemus for his ignorance, doth yet ſhew the remedy thereof in himſelfe. Whence Learn. 1. Chriſts ſharp Word is not his laſt Word to his own, but when he hath chalenged moſt ſharply for any fault, he is willing to offer himſelf, the onelyonly remedy, to cure it; For, ſo doth he deale with Nicodemus his ignorance. 2. It is alike impoſſible for men, by their own parts and natural endowments, to take up and comprehend ſpiritual myſteries, as to climb up to heaven and enter upon Gods Councel; Therefore is it called an aſcending up to heaven. 3. In ſo far as ſinners come to a true and ſaving knowledge of heavenly myſteries: they are in a ſort tranſported up to heaven from off the earth, as knowing the counſels of God, and being raviſhed with what they know; therefore alſo is it called an aſcending to heaven. If Capernaum were exalted to heaven, Matth. 11.23. becauſe of the offer of theſe things, what are they, who in ſome meaſure comprehend and embrace them? 4. It is proper to Chriſt the Mediatour only, in ſome ſenſe, to aſcend to heaven, and comprehend ſpiritual myſteries, both for the meaſure and degree of knowledge in theſe things, which, as God, is infinite, and as man, is large, as the humane nature is capable of, and for the kinde and manner of knowledge, which, as God, is of himſelfe, and, as man, by vertue of the perſonal union, whereas all others have any knowledge they have it from him; for, no man hath aſcended up to heaven, (or comprehended theſe things fully or of themſelves) but he that came down from heaven. 5. The Son of God in the boſome of the Father, was pleaſed to condeſcend ſo far, as to manifeſt himſelf unto the world in our nature, that ſo he might in our nature underſtand heavenly myſteries, and communicate the knowledge thereof to his people; therefore it is marked as the ground of his aſcending to heaven, or comprehending of theſe things for his peoples uſe, that he came down from heaven, the Son of man, hereby ſhewing, that his abaſing of himſelf did exalt him as Mediatour God-man to that dignity, to be the ſtore-houſe of wiſdome and knowledge to his people; and that his love in ſtooping ſo low, to bring and communicate knowledge to us, is remarkable; In all which, we are not to underſtand, that Chriſt, as God, did change place by his Incarnation, but only did ſtoop and demit himſelf to aſſume the humane nature in a perſonal union. 6. Chriſt by his Incarnation, and becoming man, did not ceaſe to be God, but continueth ſtill the ſame, filling heaven and earth; for, he that deſcended down from heaven, is in heaven, and ſo is upon the counſel of God ſtill, to teach us infalliblie. 7. The Son of God hath aſſumed the humane nature into ſo ſtrict a perſonal union, that what is proper to either nature, is aſcribed unto the perſon under whatſoever name; for, ſaith he, the Son of man which is in heaven, which is not to be underſtood, as if either his humane nature came from heaven, (for he is ſpeaking of what ſtill is there) or that his humane nature were in every place, but that the ſame perſon who is the Son of man according to our nature, is in heaven according to his divine nature, and yet but one perſon ſtill. And hereby Chriſt ſheweth his love to our nature, that under that name he aſcribeth what is proper to his Godhead, to himſelf.
Ver. 14. And as Moſes lifted up the Serpent in the wilderneſſe: Even ſo muſt the Sonne of man be lifted up:
15. That whoſoever beleeveth in him, ſhould not periſh, but have eternal life.
Chriſt here pointeth out himſelf as the Saviour of ſinners, having ſufficient vertue to cure the ſinfulneſſe and miſery of ſuch as flee to him by faith, and to keep them from periſhing; and ſave them; This he doth under the type of the brazen Serpent lifted up in the wilderneſſe at Gods command, for curing of the Iſraelites bittten with the fiery Serpents, Num. 21 6, 7, 8, 9. Chriſt by ſubjoyning this to the doctrine of regeneration, doth partly teach Nicodemus the way of a taining regeneration, which is by the Spirits applying of the merit and vertue of Chriſts death in the firſt act thereof, and by the regenerate mans applying the ſame by faith, for carrying on that work to cure themſelves perfectly; and partly, he teacheth him that regeneate men are not to reſt on any thing in them, but muſt be led out of themſelves to Chriſt for attaining ſalvation. Doctrine 1: Truly regenerate men, and ſuch as are minding that work in earneſt, will ſee great cauſe and need to make much uſe of Chriſt; for, ſo much doth this doctrine, and the dependance thereof teach. 2. Chriſt and the uſe to be made of him was pointed out to beleevers under the Old Teſtament by types and figures; which as it ſhould ſweeten unto us the reading of theſe things, ſo it ſhould point out our merciemercy, that we have not ſuch dark and long proſpects through which only they could look to him, but we may ſee him more clearly; for, Chriſt ſheweth here, that he was typified by the lifted up Serpent. 3. It is our duty to dip in the application of this and the like types, till we finde the agreement that is betwixt the truth and the type; for, ſo doth Chriſt caſt us a copy in the explication of this type, wherein we may ſee, firſt, They agree in the original occaſion: As Iſraels deadly miſery occaſioned the ſetting up of the Serpent, ſo the occaſion of Chriſts ſending into the world was mans ſinne and miſery, man being ſo bitten with that old Serpent, that the venome is gone through him all, and he become liable to intolerable pain, if his conſcience were not lulled aſleep. Secondly, they agree in the impulſive cauſe; That, as the Serpent was a remedy of Gods own preſcribing out of his great merciemercy, ſo is this remedy for loſt ſinners. Thirdly, they agree in their preſent condition when they were mad uſe of; for, as the Serpent was like that which bit them, ſo was Chriſt true man the ſecond Adam anſwering to him by whom ſinne came into the world: as this Serpent was without venome, ſo was he without ſin: as the Serpent was made of braſſe, and not of gold; ſo appeared he not in glorious ſtate, nor majeſty: and, as the Serpent was a very unlikely mean in it ſelf, ſo they needed clear eyes who would ſee ſalvation coming by a ſuffering Lord, by a worme and not a man. Fourthly, they agree in the uſe to be made of them, and in the fruits that follow thereupon. And ſo 1. As the Serpent was lifted up on a pole at Gods command, that the offer of this remedy might be made conſpicuous unto all Iſrael; ſo Chriſt, in regard of Gods decree and ſentence againſt ſin, and in regard of predictions concerning him, muſt be lifted up on the croſſe, and be broken there, that this ointment might be let out for our cure, and he is made conſpicuous to the Church on the pole of the Goſpel, that faith may get footing on the offer made of him. 2. As the way of cure by the Serpent was a look, ſo it is beleeving in him, and laying hold on him by faith, that onelyonly bringeth cure of the guilt of ſin, of the pain of conſcience through ſin, and of the dominion of ſin. 3. As it was ground enough for any bitten Iſraelite to look to this Serpent, that he had need, and thirſted for cure by this appointed mean; ſo a …el… ſenſe of ſin is a warrant ſufficient for ſinners to lay hold on Chriſt the oſtered remedy. 4. As a ſimple look, though at great diſtance, and in ſome with weaker eyes, brought cure to them who were bitten, what ever they were; ſo a weak act of true faith, and at a great diſtance will cure the bitten ſinner without exception; Whoſoever beleeveth, and though his faith were never ſo weak, if it be faith. 5. As this look healed the bitten Iſraelite, and kept him from death, ſo though all men are in a ſtate of periſhing, and ſecluded from heaven without Chriſt, yet by faith in him ſinners are freed from death, and made heirs of life, they ſhall not periſh but have eternal life, and this includeth remiſſion, reconciliation, perſeverance, and all the means leading to theſe ends, and is a benefit far beyond what an Iſraelite got by looking to the Serpent.
Ver. 16. For God ſo loved the world, that he gave his onelyonly begotten Sonne: that whoſever beleeveth in him ſhould not periſh, but have everlaſting life.
Chriſt inſiſteth to point out himſelf to Nicodemus as the Author of eternal life, and to confirm and illuſtrate the former doctrine, as the particle for, importeth. And here the benefit of giving him unto the world is commended from the free love of God contriving ſuch a way of the ſalvation of loſt ſinners, and the certainty of ſinners ſalvation through faith in him, is confirmed from this, that it is Gods very end in ſending him, that beleevers ſhould not periſh. Whence learn, 1. The world of it ſelf is liable to pardition, and under ſinfulneſſe and miſery, from which there is no deliverance, but by Chriſt the Sonne of God onelyonly; for ſo it is here implyed. 2. This way of mans deliverance is not to be aſcribed to any thing in man procuring the ſame, for God might juſtly have damned all, but to the free love of God onelyonly; for, ſo are we here taught. 3 Love to loſt man is not to be looked upon as ſhining in Chriſt onelyonly, who willingly gave himſelf to redeeme him, but in the Father alſo, who loving loſt man, ſent his Sonne to ſuffer and do the office of a Mediator, that through his mediation he might (not begin to love them, but) communicate the effects of his love in a way agreeable to his juſtice; for, God loved the word, and that antecedently to his giving Chriſt, and as a cauſe of it. 4. This love, being rightly ſtudied, will be found matchleſſe and inexpreſſible, and ſo will all think of it, who are ſenſible of an intereſt in it, and of the fruits of it, God ſo loved the world. See 1 John 3.1. 5. The matchleſneſſe of this love may appear if we conſider, 1. The perſon who loveth, even God who was provoked by man, and who ſtandeth in no need of man, or of any thing to adde to his infinite happineſſe: God loved. 2. The object loved, which is the world, whereby we are not to underſtand all and every man (for that were to make God be diſappointed of his will; and of what he intends toward man out of his love, ſeeing all get not good of Chriſt, and to have him giving Chriſt for them, for whom he will not ſanctifie himſelf, nor intercede, John 17.9.19.) but onelyonly his owne in the world among loſt mankinde, who are not onelyonly gathered from among all Nations and conditions of men in the world, and not of the Jewes onelyonly, (as the world is taken, 1 John 2.2. See John 11.51, 52. Rom. 3.29) and who (as there is a community or world of the reprobates as diſtinguiſhed from the elect, John 17.9. ſo they) make up a world or community of themſelves, 2 Cor. 5.19. John 6.33. But they are by nature the ſame that others of the world are, of the ſame race of curſed mankinde, and not onelyonly living in the world, but after the faſhions of the world: And herein ſhineth the matchleſſe love of God, that he would not ſo far abandon loſt mankinde, but he would have a new and holy community to himſelf from among them, and would love theſe who had nothing love-worthy in themſelves more then they who were left in their miſerable eſtate. 3. This matchleſſe love appeareth in the effects, or gift beſtowed by it, even the Fathers onelyonly Son by eternal generation and communication of the ſame eſſence, to be a ranſome and Mediator for ſinners; God ſo loved the world that he gave his onelyonly begotten Sonne. This gift and an intereſt in it, ſpeaketh more love then any other benefit a man can receive, 1 John 4.9. and aſſureth of all other things in ſo farre as they tend to the mans good, Rom. 8.32. Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour, is onelyonly by faith, whereby a man, being put out of himſelf, and ſeeing himſelf in the ſame condition with the loſt world, doth flee to Chriſt the onelyonly remedy, and roll himſelf upon him as a ſufficient Saviour; for, it is he that beleeveth in him, that ſhall not periſh; Albeit a ſelf-condemned ſinner have not a particular aſſurance of an intereſt in Chriſt, yet he beleeveth when he caſteth himſelf upon him on all hazards: And albeit he miſſe many other qualifications, yet he is not to ſtand back, but to come to Chriſt, to get what he wanteth. 7. Albeit Chriſt be given onelyonly to the elect, yet unto the viſible Church the offer is held out generally upon condition of faith, whereby reprobates are left inexcuſable, through their voluntary rejecting this merciemercy, and the elect, through Gods bleſſing on theſe offers and exhortations, are brought in in a way agreeable to their nature, as …a…ional creatures, Therefore is this gift and offer ſpoken of indefinitely, that whoſoever beleeveth ſhould not periſh. Otherwiſe to ſay, that this indefinite offer is the ſumme of Gods purpoſe and will revealed in Scripture concerning ſinners ſalvation; is not onelyonly repugnant to Scripture ſpeaking of particular election, and of the giving of ſome to Chriſt, & of working faith in them; but is injurious to Gods perfection, in aſcribing ſuch confuſed and indiſtinct thoughts to him, as a general decree, which may conſiſt with the ſaving of all, or of none. 8. Such as come to Chriſt, the Lord maketh no exception of what they have been, nor of the degrees of their faith, if it be true; for, whoſoever beleeveth ſhall not periſh. 9. Every beleever in Chriſt is not onelyonly delivered from periſhing, by Chriſts underlying wrath for him, but is ſtated in a right unto eternall felicity, which he ſhall certainly attain; for, he ſhall not periſh but have everlaſting life, to wit, here in the pledge and bud, and hereafter, in full enjoyment. 10. The felicity purchaſed by Chriſt to beleevers is ſuch, as onelyonly deſerveth the name of life, (all other life being but as death in compariſon of it,) and it will be eternally, and without end, ſuch; Therefore it is called everlaſting life.
Verſe 17. For God ſent not his Sonne into the world to condemne the world: but that the world through him might be ſaved.
To confirme the certainty of beleevers ſalvation, Chriſt inſiſteth yet upon the end of Gods ſending him in the fleſh, which was not to condemne the world, but for the ſalvation of the world through him. If we underſtand this of Gods intention in ſending Chriſt into the world, then the world, in the two laſt ſentences, muſt be underſtood onelyonly of the Elect of Jew and Gentiles, as ver. 16. and 1 John 4.14. for whoſe ſalvation and deliverance from condemnation Chriſt came into the world: But if we look to the nature of the work which Chriſt was ſent to do, it may be taken more largely for men in the world indefinitely. For not onelyonly Chriſt in his firſt coming, came not to judge and ſentence any, but to hold out the way of life as a meek Saviour and Mediator, as Luke 9.55, 56. John 12.47. but nothing he did then was to procure condemnation to any, but on the contrary to make offer of ſalvation to loſt man, though accidentally, by reaſon of mans corruption, and not making uſe of him, his coming did heighten mens condemnation, as ver. 18, 19. Doctrine 1. It is a leſſon we are negligent in taking up, yet a leſſon wherein Chriſt would have us well verſed and rooted, to know the ſure and happy condition of theſe who beleeve in him; that we may be ſtirred up to ſtudie to partake thereof; therefore doth he ſo much inculcate the certain advantage to be had thereby. 2. In the matter of mans Redemption, the Son of God was pleaſed to demit himſelf in our nature to be the Fathers Servant and Ambaſſadour, that we may be aſſured of the Fathers being well pleaſed with what he doth; for, ſo much are we taught in that God ſent his Son. See, Matth. 3.17. 3. It pleaſed the Son of God, at the Fathers appointment, to caſt a veile upon his glory, by appearing on earth in our nature, and to converſe among men, and endure all their contradiction and enmity, that he might finiſh the work given him to do; ſo, he was ſent into the world, which is to be underſtood here of the habitable world and of men in it, and ſavouring of it; and this commendeth his love, that at his Fathers appointment he came willingly among ſuch. 4. It is as certain that believers ſhall be ſaved, as it is certain God cannot be fruſtrate of his end in ſending his Son into the world; therefore it is ſubjoyned as a reaſon of that, v. 16. Believers ſhall not periſh, &c. for God ſent not his Son into the world to condemn the world, &c. yea, his not ſending his Son to condemn, as he might have done, is a clear evidence of his willingneſſe to ſave believers. 5. Such as are Chriſts own, of Jew and Gentile, through the habi…able world, who flie to him by ſaith, whatever they be, or whatever they meet with, yet may be ſure of ſalvation, and not to be condemned, having a Saviour ſent to them to free them from wrath, and work out their ſalvation by his merit and efficacie: and in this they may glory over all difficulties, and ſay, God ſent not his Son to condemn the world. &c. 6. Albeit Chriſt may be eventually for the falling of many, and his coming will afford ſad matter of dit…ay againſt them; yet all the blame of this lieth upon themſelves, who ſtumble at the rock they ſhould build themſelves upon, who reject their own merciemercy by offer, and by oppoſition thereunto, do harden and blinde themſelves; ſo much alſo do theſe word, teach, being underſtood of the nature of his work and carriage, as is above explained.
Verſe 18. He that beleeveth on him is not condemned, but he that beleeveth not is condemned already, becauſe he hath not believed in the Name of the only begotten Sonne of God.
Chriſt goeth on to clear and illuſtrate the certainty of the ſalvation of believers in him, by ſhewing on the contrary the condemnation on unbelievers, whom he declareth to be under a double condemnation, one by the Law, and another by the Goſpel; every unbeliever is condemned already by the ſentence of the Law, which they lie ſtill under, and have it confirmed by the Goſpel, ſince they do not by faith lay hold on the offered and only remedy for their liberation. Whence learn, 1. Albeit Chriſt came into the world to ſave his own, yet he actually ſaveth none, but ſuch as he giveth faith unto, wherby they renounce themſelves, and cloſe firſt with him, and then with all the Promiſes in him; & this is the method wherin he deals with all his elect; for, it is he that believeth on him, that is not condemned. 2. However believers in Chriſt deſerve condemnation of themſelves, as having many things condemnable in them; and however the Law may accuſe and trouble them, yet they are freed from actual condemnation; for, …e that believeth on him is not condemned. 3. Believers are not only freed from condemnation in the life to come, but immediately upon the exerciſe of faith, a ſentence abſolvitory is paſt, which ſtandeth firme till the laſt day, wherein it ſhall be ſolemnly declared, for, he that believeth is not condemned, in the preſent time. 4. Albeit ſuch as flee to Chriſt, and expect not to be condemned, ought to ſtudie holineſſe, without which no man will ſee God; yet the condition required for reverſing the ſentence, and abſolving the ſelf-condemned ſinner, is only faith put in exerciſe, as laying hold on Chriſts righteouſneſſe, which alone can anſwer the Law, and endureth conſtantly; whereas our holineſſe is imperfect and variable like the Moon; therefore it is he that believeth on him, or, hath faith in exerciſe, not in the habit only, that is not condemned. 5. Every unbeliever (ſuch as all by nature are) hath the ſentence of condemnation already paſt againſt him by the Law, under which he lieth, having only the thread of his life betwixt him and full execution of it: therefore it is ſaid, he that beleeveth not, is condemned already. The ſentence of the Law ſtandeth, ſince he hath not come to Chriſt to get it repealed. See, Rom. 2.9. Gal. ….10. 6. Albeit the ſentence of the Law be ſufficient to condemn mankinde, and will condemn all them who have not heard of Chriſt; yet under the Goſpel, unbelief and not receiving of Chriſt is the great condemning ſin; for, as no ſin will condemn the man, who fleeth to Chriſt the remedy, ſo when the remedy is not embraced, the ſentence of the Law is ratified in the Goſpel and Court of mercy: for, he that believeth not is condemned, becauſe he hath not believed. The ſentence is declared juſt and confirmed by a new ſentence, ſince he will not take help. And thus unbelief is the great, unpardonable ſin, Mark 16.16. whereas other ſins, (that againſt the Holy Ghoſt excepted, becauſe it is joyned with final impenitency) would be pardoned, if men would believe. 7. It aggreageth the ſin of unbelief, that the ſinner rejecteth ſo excellent a one as Chriſt, whoſe excellency proveth him an all-ſufficient Saviour, and who is ſo clearly manifeſted to be ſo; or if he pretend to beleeve, yet he doth not take up Chriſt as he is revealed in the Word, nor groundeth his faith on the Word, nor followeth the order preſcribed therein, but taketh up a Chriſt according to his fancie, and taketh a dream for faith; for, he hath not believed in the only begotten Son of God, nor in his name, whereby he is clearly revealed, nor according to it.
Verſe 19. And this is the condemnation, that light is come into the world, and men loved darkneſſe rather then light, becauſe their deeds were evil.
Chriſt inſiſteth on the ſecond cauſe of ſinners condemnation, which is there ſleighting of the offer of mercy in the Goſpel. And beſide what was intimate in the former verſe, of the ratifying of the lawes, ſentence upon their not embracing the remedy, he addeth the heavy condemnation that it brings on men, while they not only embrace not, but do contemn the remedy of miſerie, and delight rather in their own ways: And withal, he ſheweth the reaſon of this, which are mens evil deeds. Doct. 1. The world without Chriſt lieth in darkneſſe, void of ſpiritual light, and full of errours, and of the works of darkneſſe: God is withdrawn from the creatures, and they wander and ſtumble (as in the dark) upon Satans ſnares, their caſe is void of true peace and comfort, as men in a dark pit; their way tends to utter darkneſſe; and yet, as men in the dark, their caſe and miſery is not diſcerned in its own colours; for, in oppoſition to all, this, it is ſaid, that light is come into the world, by Chriſts being manifeſted in the Goſpel. 2. Chriſt offered in the Goſpel, hath brought a remedy for all ſin and miſerie; bringing light to diſcover mens caſe in its true colours, light to diſpel the darkneſſe of errours, and the vileneſſe of ſinful luſts, light for direction, and light of comfort to make things pleaſant and comfortable, upon ſolid grounds of reconciliation; for, light is come into the world. 3. Where Chriſt manifeſteth himſelf, men will not ſo eaſily be drawn from their wo…ul condition, but their old darkneſſe will be ſuting their hearts to hold the grip it hath, as well as the light ſuteth for entrance; for, their loving the one more then the other, ſuppoſeth that both come in competion to their choice. 4. Such is the perverſitie of mens nature, as not only not to embrace. Chriſt offering himſelf, but to love their woful condition far beyond the offered remedie: to like to abide in darkneſſe, rather then to ſee their miſery or need of him; and to like their own deluded peace, better then to follow after his true comforts; for, men loved darkneſſe rather then light. 5. Where Chriſt, offering himſelf in the Goſpel, is not received in love, but contemned, it bringeth ſadder condemnation then the breaking of the Law, as being a ſinning againſt the remedy, and that with an high hand; an underval…ing of him, and doing of what they can to make void his pains; for, this is the condemnation, that light is come into the world, &c. 6. Mens living in ill works is an evidence of their rejecting Chriſt, it being evil deeds that makes light hateful to men: for, men loved darkneſſe rather then light, becauſe their deeds were evil; their love to their evil wayes maketh them hate this light as it is diſcovering, and ſo they go no further, nor attain to the refreſhing light of it, and maketh them that they cannot quit their luſts, and come under Chriſts yoke.
Verſe 20. For every one that doth evil hateth the light, neither cometh to the light, left his deeds ſhould be reproved.
21. But he that doth truth, cometh to the light, that his deeds may be made manifeſt that they are wrought in God.
Chriſt proveth that it is mens ill deeds which cauſeth them to hate the light, from two general poſitions. The firſt whereof (being a proverbial ſentence, and holding true both in natural and ſpiritual light,) ſheweth, that evil doers hate the light, leſt it ſhould diſcover them; and the ſecond, that the godly, on the contrary, delight to have their wayes tried and made manifeſt by this light. Whence learn, 1. Whoever is yet in nature, and on whom Chriſt hath not ſhined with the renewing light of the Goſpel, is an evil doer, not only in a legal ſenſe, (as all have ſinned, and the godly do ſin daily) but habitually, it is his courſe, ſtudy and endeavour to do that which diſpleaſeth God, and this ſtudy of doing evil is the aire he breathes in; ſuch is he who doth evil. 2. The Goſpel hath not only a refreſhing light to comfort ſinners in the due order, but a reproving and diſcovering light, which (however men will ſtand as long as they are able, in the defence of their own righteouſneſſe, yet) will convince and diſcover them to themſelves: for, this is the light here ſpoken of, which reproveth or diſcovereth, or, (as the word is) argueth and convinveth men to be what they are. And albeit nature will diſcover ſome groſſe ſins, yet mens ſelf-righteouſneſſe, the emptineſſe of moral civility, &c. muſt be of the words diſcovering; And albeit the Law which is ſpiritual, diſcover theſe alſo, yet it is aſcribed to the Goſpel in this challenge, becauſe it aggravateth theſe ſins ſo much the more, that the Goſpel diſcovereth them with the offer of a remedy. 3. The great plea betwixt Chriſt and ſinners in the Goſpel, is about this reproving lights getting place, and about mens being diſcovered to themſelves, as being the firſt leſſon where the moſt part of men ſtick, and ſo get no more; for, they hate the light and come not to it. 4. As in the matter of natural light, evil doers wait for the dark, Job 24.15. ſo it is a mark of evil doers, that they hate the ſpiritual light, and ſhun all means of ſearching and knowing themſelves, as wiſhing ſuch things were not ſin, not deſiring to know them to be ſo, and wiſhing there were not a God to puniſh them; for, every one that doth evil, hateth the light. 5. All theſe who do not (out of jealouſie over themſelves) come to the Word, with a deſire to be diſcovered to themſelves, but deſire to hear what may flatter them in ſin, and to whom it is not only their tentation at ſome times, but their habitual frame to take ill with reproof; All theſe I ſay, do prove themſelves evil doers, and haters of the light, whatever reſpect they pretend to have to it; therefore doth he explain who are haters, neither cometh to the light, left his deeds ſhould be reproved. 6. A mark of a man who hath embraced Chriſt in the Goſpel, is, (not ſinleſneſſe, but) a ſtudie and endeavour to do what is commanded in the Word of truth, and to do it in truth and ſincerity; for, he doth truth. 7. As the godly man muſt have been at the light before he can do the truth, ſo this light maketh him jealous and ſuſpicious of himſelfe, as knowing that Satan and a deceitful heart may out-wit him, and therefore he loveth ſelf ſearching and examination well, whereby he may know himſelf; for, this is his character, He cometh to the light, that his deeds may be made manifeſt, not ſo much to others, as to himſelfe. 8. The godly mans jealouſie of himſelf, will not be ſatisfied in comparing himſelf with others, or the faſhions of the world, or with the external duties required in the law, or in judging of himſelf, as ſelf-love would preſcribe; but it bringeth him to Gods ballance, and the light of the Word, as his Judge: for, he cometh to the light, &c. 9. The matter wherein a godly man puts himſelf to trial, are his particular actions, and that daily, and not now and then only; for, he cometh, that his deeds may be made manifeſt. 10. That which the ſincere man trieth in his way, and which only quieteth his conſcience about them, is, when he findeth them agreeable to Gods direction, (whatever others think of them) and tending to his glory; when he findeth they are done by him, whoſe perſon is in God by reconciliation, and who hath his ſtrength in God, by dwelling in him by faith; for, he trieth his works, that they are wrought in God, that is, at the direction of God, and by a perſon dwelling in God by reconciliation, ſo empty in himſelf, that he not only now and then employeth God, but dwelleth in him for ſtrength; To live and walk in the Spirit, is to be underſtood, Gal, 5.16, 18, 25.
Verſe 22. After theſe things came Jeſus and his diſciples into the land of Judea, and there he tarried with them and baptized.
23. And John alſo was baptizing in Aenon near to Salim, becauſe there was much water there; and they came and were baptized.
24. For John was not yet caſt into priſon.
Followeth in the ſecond part of the chapter, Johns laſt teſtimony given to Chriſt before his impriſonment, three occaſions wherof we have, to v 27. The firſt & more remote occaſion, is, that Chriſt leaving the City Jeruſalem, came to the territory of Judea, and baptized there by the Miniſtry of his diſciples, and that John (being yet at liberty) was buſie, baptizing alſo at the ſame time, and having left Bethabara on the other ſide of Jordan, was come to Aenon, (ſuppoſed to be in Manaſſeh or Galilee, where Herod, who beheaded him, had power,) and baptizing there. Their baptizing both at one time occaſioned that emulation, ver. 25, 26. which drew out the teſtimony. Doct. 1. Chriſt was pleaſed to ſubmit unto a toſſed life, and went from place to place according as he had to do, or ſinners to convert; for, after theſe things Jeſus came (from Jeruſalem, where he was ordinarily ill-welcomed) into the land of Judea. where he got work, and had occaſion to do good. 2. It is the duty of Chriſts diſciples to follow him, whitherſoever he goeth, and however Chriſt may get many ſleeces of followers, yet it is only diſciples that follow him in well and wo; for, therefore, (and not only becauſe it was their particular calling) is it marked, that Jeſus came with his diſciples into the land of Judea. 3. Chriſts own bodily preſence, being filled with the Spirit without meaſure for his peoples good, did not take away the uſe of external Ordinances of Word and Sacraments, as being the means in and by which he conveighs himſelf, and his grace and fulneſſe to his people; for, he tarried with them and baptized, to wit, by the Miniſtry of his diſciples, John 4.2. he uſed the ſame means that he appointed John to uſe, that he might binde all to Ordinances. 4. The Ordinances of Chriſt are as truly his Ordinances in the hands of weak men, appointed thereunto, as if he did adminiſtrate the ſame himſelf; for, ſo is here ſaid of baptiſme in particular, He tarried and baptized, when his diſciples did adminiſtrate it: The vertue of Ordinances doth not depend on the excellencie of the inſtruments. 5. It is the duty of Miniſters to continue their diligence, whatever other means Chriſt uſe to further his own work; and Gods raiſing up of clearer lights ſhould not diſcourage faithful Miniſters to go on in their duty: for albeit Chriſt was now getting the name, yet John was alſo baptizing. 6. Whatever circumſtantial difference there was betwixt Chriſts and Johns baptiſme, yet in ſubſtance they were the ſame, pointing out and ſealing up the ſame thing; therefore they baptize together at one time, and people go to both of them as to the ſame Ordinance. 7. Under the Goſpel the adminiſtration of Ordinances are not confined to any one place; for, John baptizeth in Aenon, as well as in Bethabara, with other water as well as Jordan, and Chriſt is baptizing in another place. 8. Miniſters who are free, ought to chooſe ſuch places for to exerciſe their calling in, where in wiſdome they finde maineſt circumſtances concurre for furtherance of the work of God; for, he baptized in Aenon, becauſe there was much water there, to baptize withal. This doth not by any conſequence give us to inferre that John did not ſprinkle, or poure water on theſe he baptized, but that he dipped them: for, in theſe hot countreyes, water being ſo ſcarce, that oft-times it occaſioned contention, to get it for neceſſary uſes, as appeareth, Gen. 26. Exod. 2. and elſewhere; it needeth not ſeem ſtrange that John was not permitted to make uſe of wells, even for ſprinkling the multitudes that came to him, but behoved to go to rivers and brooks where the water was copious and common. 9. Where God employeth his ſervants, he will give them ſucceſſe in ſome meaſure; and albeit God raiſe up more ſhining lights, yet the work of God in the hands of any faithful Miniſters, will not wear out of requeſt among believers; for, when Chriſt is baptizing, yet they came and were baptized by John. 10. The moſt faithful of Gods ſervants may expect hard meaſure from the world for their pains, and that they will do what they can to impede them in their work; for, it is here ſuppoſed that John was caſt in priſon, though not yet. 11. The ſervants of God are not, upon feare of danger, to lie by of their own accord, but while they have liberty and opportunity of doing good, they ought to uſe it well, that it may further their account in a day of trial: for it is a reaſon why John ſtill baptized: for, he was not yet caſt into priſon
Verſe 25. Then there aroſe a queſtion, between ſome of Johns diſciples and the Jewes about purifying.
26. And they came unto John, and ſaid unto him, Rabbi, he that was with thee beyond Jordan, to whom thou beareſt witneſſe, behold, the ſame baptizeth, and all men come to him.
The ſecond and nearer occaſion of this teſtimony, is, a debate betwixt ſome Jewes, and ſome of Johns diſciples, whether his baptiſme or their waſhings were beſt for purging of ſin; and the Jewes (it ſeemeth) having nothing to object againſt John or his baptiſm, will yet depreſſe it what they can, by caſting up Chriſt and his baptiſme, as now out-ſhining John. Whereupon his diſciples, out of carnal emulation come to him with a regrate, that Chriſt who was brought in credit by his teſtimony, did now gather diſciples of himſelf; and c…rie all the praiſe from him; and this is the third and neareſt occaſion of the teſtimony. Whence learn, 1. Truth will alwayes be liable to conteſt ſo long as men are carnal, and eſpecially times of Reformation will readily breed debates and queſtions; for, there aroſe a queſtion at this time. 2. None are more bold and ready to fall on debates, then thoſe who are weakeſt in Religion, having much raſh zeal, being conceited of the little light they have, and ignorant of their own inability, and of the ſubtility of errours and hereticks; for, it was ſome of Johns diſciples, who were weak, very ignorant and emulous of Chriſt, who enter on this queſtion. 3. Adverſaries of the truth, are ſo deeply rooted in their ſuperſtitious cuſtomes, as they will be as ready and bold to diſpute for them, as others are for truth, eſpecially when they meet with a weak party: for, the Jewes queſtion with Johns diſciples about purifying. 4. It is an old policie of adverſaries of the truth, when they can do no better, to put Chriſts friends by the eares among themſelves; for, ſo it is ſuppoſed the Jewes did here, by caſting up Chriſts baptiſme to diſparage John. 5. Such diſciples as are weak, and raſh, and fooliſhly forward in debates, get more hurt then good by them one way or other; for, Johns diſciples are ſent away poiſoned with carnal emulation and envie againſt Chriſt. 6. In ſo far as men know Chriſt, he will grow in their eſtimation, and men will come down, and get only their own room: for, it is ſuppoſed that Chriſts train was greateſt, he baptizeth, and all men come to him. 7. Carnal emulation is an old and great ſin in the Church, and even among Profeſſors; it being the foule fruit of a carnal temper, to look on the ſucceſſe and applauſe of one mans gifts, as the debaſing of anothers who is faithful: to count the thriving of the work of God in one Miniſters hand, the diſgracing of another who is not ſo flocked unto: to be forty that any praiſe ſhould go by our ſelves, or theſe we eſteem of; or to be taken up, not ſo much with what concerneth the Goſpel and the glory of God, as with the reputation of men employed about it; for, in all theſe they failed, they think Chriſt wrongeth John, that his riſing diſgraceth him, (and therefore they give him honourable titles, and debaſe Chriſt as one that had been with him, and brought in credit by him) and the thriving of the work in Chriſts hand angereth them, ſince it brought (as they judged) their Maſter out of requeſt, Rahbi, he that was with thee beyond Jordan, &c. See; 1 Cor. 3.4. 8. It is a great injury done to Chriſt, when his voluntary humiliation abaſeth him in mens hearts, when men think he is obliged to any for giving him due reſpect, or that he wrongeth any when he is in greateſt repute in his Church; for, herein they wrong him, in caſting up that he was with John beyond Jordan, as one of his hearers, in alledging ingratitude upon him, in baptizing to Johns prejudice, who had born witneſſe to him, and brought him in credit, and in quarrelling that all men come to him.
Verſe 27. John anſwered, and ſaid, A man can receive nothing, except it be given him from heaven.
Followeth the teſtimony it ſelf, wherein John repreſſeth their emulation, partly by ſhewing that the diſpenſations of God to every man, are to be acquieſced in, v. 27. and by remitting them to his former doctrine, wherein he had aſſerted the difference betwixt Chriſt and him, v. 28. and partly, by an ample commendation of Chriſt his excellencie, wherein he points out the differences, not only betwixt Chriſt and himſelfe, in his peculiar office of being a forerunner, but betwixt Chriſt and all men; And namely, that Chriſt is the Bride-groom, he and others but ſervants and friends, v. 29. That Chriſts glory was on the growing hand, and his ſplendour decreaſing, v. 30. That Chriſt is as far above men, as heaven is above earth, v. 31. That he is far above all in his knowledge of divine things, which he reveals, v. 32. — (though his doctrine be but ill entertained v.— 32. and ſo men deprive themſelves of the dignity of ſetting their ſeal to the truth of God, v. 33. which yet is undoubtedly ſpoken by Chriſt, as having the Spirit without meaſure for that, as for other ends, v. 34.) That he is the beloved Son, having the charge of the Elect, and a Sov…raignty over all things for their good, v. 35. and that ſalvation is to be attained only by faith in him, without which men will periſh, v. 36.
In this verſe, John in a general Aſſertion ſheweth, that the difference betwixt Chriſt and him (as betwixt men and men) for dignity of calling, gifts, efficacy and ſucceſſe, flowed from a divine diſpenſation, which could not nor ſhould be quarrelled, unleſſe men would bark againſt heaven. Whence learn, 1. Faithful Miniſters will be far from emulation themſelves, and from foſtering it in others: and where grace is lively, it will reſiſt tentations, which would kindle the fire of emulation; for, when they blow this corruption, zeal to Chriſts honour doth not onelyonly quench that fire, but ſets him on work to quench it in them. 2. Every excellency and lawfull calling men have, is from God, who diſpenſeth variouſly for eminencie in calling, gifts and ſucceſſe, as he pleaſeth; for, ſo is here imported, that God giveth from heaven, what men have in their ſeveral meaſures. 3. Men are to ſubmit to diſpenſations of divine providence in what they enjoy of any of theſe, and upon that ground ought to cure carnal emulation; it being neither lawful, nor to any purpoſe, to do otherwiſe, for John keepeth down his own, and curbeth their emulation with this, a man can receive (or, take to himſelf) nothing, except it be given him from heaven, from which theſe grounds of curing this diſeaſe may be gathered. 1. Any calling or gift, and any ſucceſſe men have in the exerciſe of their calling and gifts, is from God; which they ought rather to acknowledge, then quarrel what they want. 2. The variety of diſpenſations which men are ready to quarrel, is chiefly in gifts and excellencies given for the uſe of others, and which are adorning rather then ſaving; for, of theſe the text is ſpeaking, and men have the leſſe cauſe to quarrel for a leſſe meaſure of theſe, if they have the truth of ſaving graces, neceſſary unto life. 3. There can be no envying of any who excell us in theſe, without reflecting on God who hath ſo diſpenſed his own gifts; for, it is from heaven that the difference is. 4. As no man can lawfully uſurp any calling which he hath not from God; (as they would have had John above Chriſt) ſo it will be to no purpoſe to aſpire higher, in calling or gifts, then God hath ſet men, nor will it proſper; No man can receive, or, take to himſelf, but what is given from heaven; he can neither lawfully uſurp a calling, nor think to be bleſſed in it, if he uſurp it, nor can he proſper in ſtretching himſelf beyond his gifts and abilities, or in hunting after eminencie and reputation by them.
Verſe 28. Ye your ſelves bear me witneſſe, that I ſaid, I am not the Chriſt, but that I am ſent before him.
He remits them to his former doctrine, chap. 1.20. and atteſts their own conſciences, if he had not clearly told them that he was not the Meſſias, but his forerunner. And this is the firſt, and a great difference betwixt Chriſt and him. Whence learn, 1. Faithful Miniſters, and eſpecially ſuch as have eminent gifts, ought ſo to carry themſelves in doctrine and practice; as to give no occaſion to people to eſteeme more of them then is meet, or to have emulation and envie; for, ſo had John put marches betwixt Chriſt and himſelf. 2. Let Miniſters walk never ſo circumſpectly and wiſely, yet people are ready to debord, and run on ſuch extremities; for, ſo had Johns diſciples done, though clearly warned. 3. Negligent hearing, or forgetting of doctrine preached, is the ground of much miſchief, which might be prevented; for, they miſcarried through not heeding what John had ſaid, as judging that he had ſpoken but modeſtly of himſelf, or they could not think of a greater, conſidering his gifts; or they had forgotten this in their fit. 4. However people may miſcarry with fleſhly emulation, yet the teſtimony of Miniſters ſincerity, in walking circumſpectly, and labouring to prevent ſuch exorbitancies, will give ground of peace and comfort; for ſaith he, Ye your ſelves beare me witneſſe that I ſaid I am not the Chriſt. 5. Chriſt is ſo far above all Miniſters, that it becometh them to put marches betwixt him and themſelves; And he is ſo great a King, and there is ſo much need of preparation to receive and entertaine him, that it is the higheſt honour of Miniſters to be Uſhers to prepare his way; and it is their duty to prepare the way for him, by ſtirring up people to receive him, and not to ſtop the way, by obſcuring of him, or keeping people hanging on them; for, this was Johns office and high honour; I am not th Chriſt, but am ſent before him.
Verſe 29. He that hath the bride is the bridegroome: but the friend of the bridegroome, which ſtandeth and heareth him, rejoyceth greatly, becauſe of the bridegroomes voice: This my joy therefore is fulfilled.
John proceedeth to a ſecond difference betwixt Chriſt and himſelf: Namely, that Chriſt is the Bridegroome to whom the Church is to be married, and it is a great enough honour to him, or any Miniſter to be employed betwixt him and his people, to invite them to him, and to ſee Chriſt enjoy his own peoples affection, and them brought to enjoy fellowſhip with him, by their Miniſtry; And this made him inſtead of envying, to rejoyce at the ſucceſſe Chriſt the Bridegroome had. This difference and employment, though it was peculiar to John in ſome reſpect, yet may take in all faithfull Miniſters. Doctrine 1. The relation betwixt Chriſt and his people is a relation of marriage, wherein the ſupreme, and all-ſufficient Lord condeſcendeth to take loſt ſinners to himſelf, in a ſure bond not to be broken for every fault; doth make them one with himſelf; deigneth them with communication of eſtates, he taking part in their wants, and ſharing with them in his fulneſſe; and alloweth them dignities and entertainment ſutable to their ſtate and relation; And on the other hand, his people are bound to embrace this offer, to acquieſce in him, to be ſubject unto him, and give him alone their heart and affections, not proſtituting themſelves to any other, nor ought any other to uſurp an headſhip over them, nor urge for that reſpect and roome that is due to him alone; for, the relation is expreſſed under theſe tearmes, of bride, and bridegroome who hath the bride, and enjoyeth her. 2. The relation betwixt Chriſt and his people is expreſſed as eſpouſals, and under the name of Bride and Bridegroome, rather then under the notion of a compleat marriage; Not onelyonly becauſe it is begun here; and to be conſummate in heaven; but becauſe, however Chriſts affection reſpects rather his peoples profit then their humours, yet it is ſtill freſh and tender toward them, as of perſons new married, or in termes of it. 3. Albeit Miniſters do not uſurp Chriſts place, yet their office, being faithful in their duty, affordeth them abundant honour, under the name of the friends of the Bridegroome, an office which was uſual in thoſe times in the ſolemnities of marriage. Wherein are held forth, 1. It is their great honour to be accounted and be friends to Chriſt. 2. It is alſo their honour to be friends eſpecially to further the marriage, and that Chriſt will be honoured by their attendance, and commending and appearing for him, and by their inviting the Bride to embrace him, and being inſtrumental to bring them together, ſuch were the friends of the Bridegroom, his moſt eſpecial and intimate friends. 3. It is alſo their duty to do him honor, by waiting on him as ſervants, to receive his directions, & get commiſſions to deliver from him, & it is their dignity to ſtand in ſo near a relation, though of ſervants, for, ſo is imported in that he ſtandeth, as ſervant and friend near the Bridegroome. Such ſervice of him is great honour. 4. It is alſo their dignity to bring the Bride to hear the Bridegroome, and it will be matter of their great joy to ſee the Church brought to acquaintance with Chriſt by their Miniſtry; for, he ſtandeth and heareth him, and rejoyceth greatly, becauſe of the bridegroomes voice, as the friend of the Bridegroome ſtanding in the Brides chamber, and ſeeing the parties brought together by his means, and himſelf admitted to be a witneſſe of the fruit of his pains. This dignity faithful Miniſters may attaine in their own meaſure, though John had it in a peculiar way, even in that which his diſciples quarrelled; to wit, his ſeeing ſo many of his followers imbrace the Meſſiah in perſon, whom he had pointed out unto them Doctrine 4. Faithful Miniſters, bleſſed of God, and denying themſelves, have more compleat matter of joy in the Churches thriving, though with their own abaſement, then any they could have by their own advancement, or uſurping what is not due to them; Therefore ſaith John, this my joy is fulfilled, by ſeeing people flock to Chriſt. What is an eye-ſore to envie, will be matter of joy to ſincerity.
Verſe 30. He muſt encreaſe, but I muſt decreaſe.
A third difference betwixt Chriſt and John, is, that John ſhining as the morning-ſtar, before him the Sun of righteouſneſſe, was to be obſcured more and more by Chriſts appearing, and his extraordinary office of preparing the way to Chriſt, was to give place to the full manifeſtation of him and the Goſpel, which was to ſhine more and more brightly. This is not to be underſtood of any reall decay in John, but of his decreaſing in the eſtimation of men, and appearing to be but what he was, when Chriſt was ſeen. Whence learn, 1. When Chriſt is not known, he will be but little thought of, and not duly acknowledged; and then others may be too much eſteemed; for, ſo John inſinuates, that Chriſt was not fully manifeſted, nor eſteemed of as became, and that himſelf was but too much eſteemed by many; yea, by ſome to be the Meſſiah, through ignorance of Chriſt. 2. Where Chriſt manifeſteth himſelf, and is truly known, mens eſtimation of him will be upon the growing hand, as the light ſhineth more and more unto the perfect day; there being ſuch excellency in him as cannot at once be comprehended, and the more he is ſeen, the more will he be eſteemed and accounted excellent; and his kingdome and glory will ſtill increaſe; for, he muſt increaſe, not in himſelf, but in manifeſtation, and eſtimation. 3. As the ſhining of Chriſt in his glory, will obſcure the excellency of other things; ſo particularly of Miniſters, not in reſpect of what they are appointed for of Chriſt (for ſo they will come more in requeſt) but in reſpect of mens over-weaning conceits. Their light and glory will be ſeene to be borrowed from him, as the day-ſtar doth borrow light from the Sunne; his ſplendor and light will obſcure and ſwallow up their borrowed light, as the riſing Sunne doth the day-ſtar; their light and ſhining will be looked on as ſubſervient to lead men to Chriſt, and not to be doated or reſted on; for, this (beſide what was ſingular in Johns calling, which therefore was to ceaſe) is imported in this, he muſt increaſe, but I muſt decreaſe 4. Carnal envie and emulation will be ſo far from getting ſatisfaction, that men who give way to it, may expect to finde moe and moe occaſions of it, and moe and moe tentations to it, in Gods holy providence; Therefore John tells his envious diſciples, that they ſhould ſee him yet leſſe eſteemed, and Chriſt more, he muſt encreaſe, but I muſt decreaſe. 5. Faithful ſervants of Chriſt, whoſe ſcope in their Miniſtry is to commend and ſet him out, will be content to be abaſed and obſcured, providing he be exalted and come in requeſt, and to ſee the Maſter more eſteemed, then themſelves the ſervants; therefore, John ſpeaks of this as a diſpenſation he was content with.
Verſe 31. He that cometh from above, is above all: he that is of the earth, is earthly, and speaketh of the earth: he that cometh from heaven is above all.
A fourth difference wherein Chriſt is not onelyonly above John, but all men, is taken from the excellency of his perſon; In reſpect of the divine original of his perſon, he is above all men, and all creatures. And men whoſe original is of the earth, do reſemble it, and favour of it in their ſpeech, whereas he not onelyonly in his perſon, but in that alſo is above all, as is cleared in the next verſe. Doctrine 1. Chriſt did not begin to be when he manifeſted himſelf on earth, but h…d his perfect and glorious being before; for, he cometh from above, and conſequently was there before. 2. It is Chriſts prerogative to be matchleſſe and ſingular above all creatures, in glory, excellencie, efficacie of operation, and every perfection. He is above Angels, above principalities and powers, above Paſtors in the viſible Church, above all the members in the myſtical body, and all things in the world are under his feet; for he is above all. 3. It is not poſſible for created conceptions to take up Chriſts excellencie as it is in its ſelf, but muſt point it out, by ſetting it above all created excellencie, further then which they cannot follow it; Therefore doth John ſay no more to it, but he is above all. 4. What ever may be the perverſe or blinded judgments of men, yet in due time, that which is moſt eminent before God will carry the preheminence even before men, above what they otherwayes doated on; for, ſo much doth this verſe, with the former, teach, he muſt increaſe, for he is indeed above all. 5. Chriſts excellencie is indeed founded upon real worth, being above all, becauſe his original is divine, and from heaven; Not onelyonly is he incomparable in his deſcent as God, but in his humanity, his conception and ſanctification of his nature, and the union thereof with the perſon of the Sonne of God, are from above; for, he cometh from above, or, from heaven (as it is in the end of the verſe) who is above all. 6. It pleaſed this excellent and matchleſſe Lord to ſtoop ſo low, as to commend his love to ſinners, by coming unto them, to ſeek and purchaſe them and their aff…ction; for, be cometh from above. 7. Albeit Chriſt, by coming on earth, did put a veile upon his glory, yet his ſtooping did derogate nothing from his ſovereignty and highneſſe; for, he that cometh from above, is above all. 8. Mans original is ſo low and baſe, and men do ſo much reſemble it, that it is high preſumption to enter in any compariſon to Chriſt; for, in oppoſition to what was ſaid of Chriſt that be cometh from above, and is above al, it is added, he that is of the earth, is earthly, or, of the earth. Not onelyonly is man of the earth in reſpect of the original of his body, and the union of the ſoul with it, and ſo infinitely inferiour to him who is alſo God over all, and but duſt and aſhes before him, Gen. 18.27. But every man is of the earth, in regard of the corrupt qualities he hath by ordinary generation, of which he favoureth, ſave in ſo farre as he is renewed by Chriſt; and yet that is but imperfect here, and fa…re beneath the divine condition and ſtate of Chriſt even as man; And thus to be earthly, or, of the earth, or world, is to be underſtood of mens corrupt eſtate and condition, John 8.23. James 3.15. See 1 Cor. 15.47, 48, 49. 9. As man in his perſon is inferiour to Chriſt; ſo alſo in his office and doctrine, his way of it, and his authority in it, is farre beneath Chriſts; for, he that is of the earth, ſpeaketh of the earth; Whereby we are not to underſtand that their doctrine according to the Word, is earthly, or endited by the wiſdome of the fleſh, (though indeed they be ſubject to errour;) Nor yet that their calling and authority to preach it, is from the earth, or men; for in both theſe reſpects Johns Baptiſme and Miniſtry was from heaven: But, 1. In reſpect of mens natural condition, they favour and can ſpeak onelyonly of things of the earth, and what they can do beſide that, is by gift. 2. Thoſe who are enabled and endowed with authority to ſpeak the things of God; Yea, ſuppoſe they be regenerate alſo; yet their renovation and gifts are ſo imperfect, that their way of preaching favoureth of their original, and putteth them farre beneath Chriſt; and therefore the beſt have need of touched lips dayly, Iſa. 6.5, 6, 7. 3. Their authority in preaching is from Chriſt, and as farre inferiour to his, as the earth, or the footſtool, from off which (as the word ſignifieth) they ſpeak, is to heaven, or the throne from which he ſpeaketh; and thus the compariſon ſeemeth to be inſtituted, Heb. 12.25. Doctrine 10. It is our part to dwell much on the thoughts of the excellencie and ſovereignty of Chriſt, and to ſee it ſhining in every ſtep of his diſpenſations toward us; Therefore it is repeated, he that cometh from heaven, is above all, partly to inculcate this point, and partly, to point him out as excellent in doctrine above man who ſpeaketh of the earth, which is further inſiſted on in the next verſe. For albeit he ſtooped to our weakneſſe in ſpeaking heavenly things under earthly ſimilitudes, verſe 12. yet his way and authority even in that, was altogether heavenly, John 7.46.
Verſe 32. And what he hath ſeene and heard, that he teſtifieth, and no man receiveth his teſtimony.
A fifth difference betwixt Chriſt and all men, is taken from his knowledge and the manner of it, All men of themſelves do but ſpeak and favour of the earth, verſe 31. and what they have above this, is of free gift; but Chriſt in this alſo is above all, having the knowledge of that doctrine which he delivereth, by ſeeing and hearing, that is, by a clear, full, certain and immediate comprehenſion of it, as being in the boſome of the Father and upon all his counſel; whereof mens being eye and eare witneſſes of what they ſpeak, is but a ſhadow. And yet for all this, John regrateth that ſo few embrace his doctrine, of which ſee verſe 11. Whence learn, 1. It is Chriſts prerogative to have the knowledge of divine truths of himſelf from the Father, and to have all others who know any thing beholden to his bounty and illumination; for, his doctrine is, what he hath ſeene and heard, in a way peculiar to him. 2. It ſets out the bounty of Chriſt, that he doth not keep up this knowledge, but diſcovereth it, that ſo ſinners may have a ſure guide and teacher, and the ſolemne teſtimony of an eye and eare witneſſe, on which they may lean; for, what he hath ſeene and heard, that he teſtifieth. It is called a teſtifying both in reſpect of the certainty of the matter, and in reſpect of Chriſts earneſt perſwading of men to embrace it, as teſtifying ſeemeth to import, Acts 18.5. 3. Chriſts gracious condeſcendence in revealing the counſel of God concerning mans ſalvation, gets but ill entertainment in the world; the moſt part of men either not hearkning to him, or not embracing his offer with reſpect, affection or faith, for no man (that is, very few or none in compariſon of them who do otherwiſe, though ſome there are verſe 33.) receiveth his teſtimony: Let them hear it as they will, yet they do not receive nor embrace it as becometh; and therefore alſo it is called a teſtimony, as witneſſing againſt them, that they receive not ſo certain a truth. 4. It ought, and will be matter of regrate to all the friends and ſervants of Chriſt, that his doctrine is ſo ill received in the world; for, whereas Johns diſciples complained, verſe 26. that all men came to Chriſt, he ſeeth rather cauſe to complaine that no man receiveth his teſtimony.
Ver. 33. He that hath received his teſtimony, hath ſet to his ſeale, that God is true.
The receiving of the doctrine of the Goſpel being the great buſineſſe, as to promoving of the ſalvation of ſinners; therefore John inſiſteth on it, and aggreageth the ſinne of unbeleevers, from the great dignity which is put upon beleevers; in that they are honoured by their faith ſolemnly to ratifie and beare witneſſe unto the truth of God. Whence learn, 1. How many ſoever do reject Chriſt and his doctrine, yet, he will ſtill prevaile with ſome; for, it is here imported that there are who receive his teſtimony 2. Whoſoever do receive Chriſt and his doctrine, will finde that they have to do with a true God, who cannot lie, nor will diſappoint them; for, ſo is imported that God is true, and will prove ſo to ſuch. 3. Faith embracing the doctrine of Chriſt, doth alſo glorifie God, by ſubſcribing to the truth of his Word, and doth, ſo far as beleevers can, ratifie the truth of the Word, that others may embrace it: and ſo the beleever is alſo honoured of God in that his teſtimony is taken in ſo great a matter; for, he that hath received his testimony, hath ſet to his ſeale, that God is true: See Rom 4.20. Whereas on the contrary, unbeleevers (beſide their own prejudice thereby) do ſpeak blaſphemy againſt God, 1 John 5.10.
Verſe 34. For he whom God hath ſent, speaketh the words of God: for God giveth not the Spirit by meaſure unto him.
That receivers of Chriſts doctrine do ſeale the veracity of God, is confirmed from this reaſon, that he is the ſent Angel of the Covenant, and therefore ſpeaketh the minde and truth of God. This is again confirmed from another ground, that Chriſt hath the Spirit without meaſure, as for other ends, (of which in the next verſe) ſo alſo to reveale the Father and his minde infallibly, and this alſo ſets forth his excellencie above all others. Whence learn, 1. It is beleevers duty to ſtudy much, and be perſwaded, that what is revealed in the Word, is the minde of God, and that it is his truth which is ſealed by beleeving, for ſo much doth this confirmation of the former aſſertion teach, that they ſeale that God is true, becauſe what Chriſt propoundeth to be beleeved, is his Word. 2. As they who are ſent of God ought to ſpeak onelyonly what they have in Commiſſion; ſo ſending by God, and ſpeaking of Gods minde, for inviting ſinners to beleeve, muſt go together; for, they are conjoyned even in Chriſt: See Heb. 5.4, 5. 3. Chriſt is a meſſenger ſent of the Father in a way peculiar to himſelf, not onelyonly in his coming to the earth, but in the exerciſe of a publick calling thereupon; being the great Angel and Mediator of the Covenant, and the chief Prophet of his Church; for, it is he whom God hath ſent in a ſingular way. 4. As Chriſts ſending, ſo alſo his ſpeaking of the minde of God, is in a way peculiar ſo himſelf; Not onelyonly is the matter which he ſpeaketh, infallibly the words of God, ſo that it is all one to have his minde, and to be upon the Fathers counſel, 1 Cor. 2.16. but (though others may ſpeak Gods word for matter; and be infallibly guided in doctrine alſo, yet) he hath this priviledge of himſelf, and his authority in ſpeaking is ſingular, not onelyonly from God, but being God who ſpeaketh, and the man Chriſt having a more divine way of uttering the minde of God then any meere man; ſo much is imported in that he ſpeaketh the words of God. 5. Chriſt as Mediator is endued with the Spirit for diſcharge of his office, and particularly, for revealing the minde of God; whereby he teacheth all who are ſent on ſuch an employment, to have much need, and make much uſe of ſuch furniture; ſo much doth this reaſon of ſpeaking the words of God, import, for God giveth the Spirit unto him. 6. Albeit Chriſt as man have not an infinite meaſure of the Spirit, (though indeed in that perſon, the fulneſſe of the Godhead dwels, as being God alſo;) for that were to be no more man, but God: yet the gifts and graces of the Spirit are poured out upon the man Chriſt in a meaſure farre above all creatures, for, though every beleever be compleat in him; Coloſſ. 2.10. yet as for what is inherent in them. They have but diverſity of gifts of the Spirit, 1 Corin. 12.4. &c. Epheſ. 4.7. but he hath all ſorts of gifts Iſa. 11. 2. They, as members of the body, have but gifts for ſome and fewer uſes, Rom. 12.3, 4. He for all uſes, Iſa. 61.1, 2, 3. They have a meaſure of gifts, which are capable of increaſe, he above meaſure, ſo much as the humane nature is capable of, which though it be finite in it ſelf, yet it cannot be meaſured nor comprehended by us: So much is imported in that God giveth not the Spirit by meaſure to him, being underſtood of his manhood, ſo Pſal 45.7. Though (as was ſaid) if we ſpeak of his perſon, he hath the Spirit infinitely and without meaſure, Col. 1.19. and 2.9. This fulneſſe became Chriſt as man, that he might be a fit Temple of the Godſtead, and as Mediator, that he might be the univerſal head of his Church, and ſtore-houſe of his people.
Verſe 35. The Father loveth the Sonne, and hath given all things into his hand.
A ſixth difference, is, that Chriſt as the beloved Son is the Mediatour of his people, who hath them and all things for their uſe and good, and a Sovereignty over all things, concredited to him as Mediatour. Whence learn, 1. The excellencie of Chriſt above all other Ambaſſadours, is, that he is the Son, and they are but ſervants: ſo are we here taught. 2. Chriſt is the object of the Fathers love in a peculiar way: as a Son, and not a ſervant in reſpect of his perſon: and as Mediatour, he is pointed out as the beloved Son in whom God will be found well pleaſed, Matth. 3.17. As he who is beloved, and hath purchaſed love to others becauſe of his death, John 10.17. (ſo willing was the Father to be reconciled) as he whoſe being beloved, anſwereth our being unworthy of love, and is a pledge of the Fathers love to us, John 17.13. ſo much is imported in that the Father loveth the Son. 3. In carrying on the Redemption of ſinners, as the matter is accorded betwixt the Father and the Son; ſo the redeemed are not left to themſelves, but are put on Chriſts hand, to purchaſe and be forth-coming for them; and all things are concredited to him that may tend to their good: for, the Father loveth the Son, (in the quality of Mediatour) and hath given all things into his hand: under which all things we are to comprehend the elect themſelves, who are in ſtead of all things to him; together with all the gifts and graces of the Spirit (of which, v. 34) needful for their Converſion and Salvation, which are not entruſted to our ſelves, but to him who can keep us and them, and let them out as we need: and a dominion over all things that may contribute to help or hinder his peoples happineſſe, that he may order them ſo as may be for their good. And this power he hath as God with the Father, and as Man and Mediatour, by donation and gift from the Father, Matth. 11.27. and 28.18. and thus the believers happineſſe is firme, being tranſacted betwixt ſuch parties, the Father being ſatisfied in the Mediatour, and they entruſted to him, whoſe dear purchaſe they are, and therefore he will not loſe them, who hath capacity to receive their furniture far above what they could hold, power to maintain, wiſdome to guide and diſpence their allowance, dominion to curb all enemies and oppoſition, and a Commiſſion and Charge to be anſwerable for them. All which may invite us to be content that we be nothing, and that we and all our furniture be in his hand.
Verſe 36. He that beleeveth on the Sonne hath everlaſting life, and he that beleeveth not the Sonne, ſhall not ſee life: but the wrath of God abideth on him.
The laſt difference, (and the uſe to be made of all the excellency of Chriſt formerly mentioned) is, that he is to be believed in for attaining of eternal life, and that without this we periſh. Whence learn, 1. It is the prerogative of Chriſt above all others, even the choiceſt meſſengers of God, that he is the object of ſaving Faith, as being the Son of God equal with the Father; for, ſo are we taught here, and by this John would quench all carnal emulation in his followers. 2. The excellencie of Chriſt is …ever rightly ſtudied nor acknowledged, till it draw men out of themſelves, and diſcover fulneſſe and worth in him to be cloſed with by faith; Therefore doth John ſumme up all this doctrine concerning Chriſt, in this Uſe, That the Son ſhould be believed on. 3. Such as cloſe with Chriſt by faith, are not only ſure of eternal life at the cloſe of their dayes, but they have it here, partly, in the word of Promiſe, partly, in Chriſt who is the fountain of it, and in whoſe hands it is given, and partly, in the bud of begun cummunion with Chriſt, which is an heaven on earth; for, he that believeth on the Son, hath everlaſting life, where faith only is held out as the hand to receive this benefit. 4. How excellent ſoever Chriſt be, yet there are ſtill many who will not cloſe with him, nor ſee any worth in him, wherefore they ſhould renounce themſelves, and flee to him; for, it is imported there are who believe not the Son. 5. Unbelievers do lie under the dreadful hazard of the loſſe of ſalvation, which only deſerveth the name of a life, other living being but a death without it. While they do not beleeve they have no right to it, nor b…d of it, and continuing therein, they are eternally ſecluded from it, without ſo much as a ſight thereof, ſave ſo much at the laſt day, as ſhall adde to their torment in hell; for, he that believeth not the Son ſhall not ſee life. 6. Unbelievers are not only ſecluded from heaven, but are under wrath, which is ſad and in…upportable, as being the wrath of God: this wrath under which the unbeliever is by nature, by reaſon of the ſentence of the Law, reſteth upon him in the ſtate of infidelity, till he hath filled up his meaſure, and be ripened for hell, and then he lieth eternally under wrath; for, he ſhall not ſee life, but the wrath of God abideth on him; and by all theſe conſiderations would John preſſe his heaters, to flee from the danger, by beleeving,