John 3:11

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 aggreage 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.