JOHN 3. 10.
WE have already defined the nature of Regeneration, and before we come to the discovery of the counterfeits thereof, there are other observable things in this colloquie with Nicodemus, that should not be pretermitted: I shall therefore in the next place, discourse of the ignorance and stupidity of Nicodemus about this great work of God, which our Saviour with much severity doth reprove him for in my Text. Nicodemus doth several times manifest his grosse blindnesse in this point, while he discourseth with our Saviour.
First, He understands our Saviour of a natural birth again, by going the second time into the mothers womb; our Saviour therefore confirmeth his assertion the second time, and withall explicates the ground of this regeneration, because all are naturally corrupted, yet for all this, Nicodemus marvelleth at it.
Lastly, Our Saviour doth by a familiar example from the wind, shew the work of regeneration, and for all this, Nicodemus is not satisfied.
But a Third time, verse 9. he cryeth out, How can these things be? Whereupon our Saviour upbraideth him with his ignorance, not by way of contumelious insultation, but to humble this Pharises, who being puft up with the opinion of his learning and righteousnesse, could not at all discern of this grace: now our Saviours reprehension is very emphatical, Art thou a Master? not a Disciple, not one of the vulgar sort, but a Master? And as some consider the Article, Art thou the Master? Or that Master? As if this Nicodemus among all the Teachers in Israel had the greatest repute: Then, Art thou a Master of Israel? A people that were especially called by God, and taught by him; the most knowing people of the world in respect of Gods Law? Further, a Master of Israel; all Israel was his scholar: not a Master of some Disciple, but of Israel: And lastly, knowest not these things. He doth not say, Not practice it, not feel the power of it on thy own heart: but thou hast not so much as the bare historical knowledge of it: So that this speech of our Saviours is a sad rebuke, and reproach to all the carnal wisedom, and self-righteousness of men, which is like the Bat or Owl to the Sun, when it cometh to these spiritual things. I have observed that men in discourse, will meerly apply this to ordinary matters: Art thou a Master in Israel, and knowest not these things? They will say so of any news, or customs discoursed of: but the truth is, this Text should be matter of fear and trembling; for it doth discover the horrible opposition and enmity that is in men, to any heavenly work of God; As your bats and owls can see well enough in the night but not in the day, so natural men have parts, abilities, wisedom, quick apprehensions in the things of darkness, matters of sin, and the world; but in the things of God, they are stark blinde: therefore saith our Saviour. If I tell you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly? The sense is, If when I speak of regeneration by earthly similitudes, and expressions obvious to the sense, you are not able to apprehend them, How then if I should speak to you of heavenly things, in an heavenly manner, without such sensible representations at all?
Obs. Observation, That men of great Learning, and outward Righteousnesse in the World, may yet be grosly ignorant about this great work of Regeneration.
Before we lay down the grounds of this ignorance in every natural man, we may take notice of some particulars, as Introductory to the point: as,
First, That it is a most requisite, yea, necessary thing for every Minister that is to1 be a Teacher, and guid of others, to understand well, and be inwardly acquainted with this Doctrine of a new birth. When our Saviour saith, Art thou a Teacher, a Master of the people, and knowest not these things? he supposeth it was a great shame and reproach to him: And indeed, seeing the one principal end of the Ministry is to beget men anew unto God, how can he be skilful in that office, which is wholly unacquainted with the end of it? It is true, that opinion of the Donatists: That an ungodly Minister is never used instrumentally to the regeneration of others, is rejected as false. Judas, and those who preached Christ out of envy, might be serviceable to bring others to Christ, else Paul would not have rejoyced in it, Phil. 1. 19. although this it may be is very rare; and as God in the Old Testament would have no Minister with any bodily deformity, so in the New, without any soul-deformity; he must be unblameable: we do not therefore dispute of the possibility, but it is very rare for dead men, to beget living men; for ministers unexperienced in the life of grace, to revive others: although this be so, yet it is the auditors duty, as our Savior informeth about the Scribes and Pharisees, To hear them as long as they sit in Moses chair; but not to do what they do: for a man to neglect good doctrin, because of the bad practice of the teacher, is as Austin wel saith, as if a traveller that seeth the post in the high way, that hath an hand to direct him on his journey, should not go forward because the post that directeth him doth not go forward. But though these things are so; yet it is a wonderful uncomfortable and deading thing to live under that preaching, which is not discovering of a work of regeneration within: when a Minister speaks of this great work, as some bragging men of the remorest part of the world, which he hath onely by hear-say, or by books, not by experience in his travels. The Minister must speak from the heart, else he cannot speak to the heart; as they could not give any account of the gifts of the Holy Ghost, which had not so much as heard whether there was an holy Ghost or no; so those Ministers are never able to give direction, consolation to the Godly in their temptations about this, that know not the power of it in their own hearts. The Scripture calls it, The tongue of the learned, to be able to speak a word in season, to the broken and contrite in heart, Isa. 50. 4. This is necessary learning, more then all humane knowledge, though that also be requisite.