John 3:3

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 onely 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 onely 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 onely) 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 onely, 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 new 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 drawn from Christ apprehended by faith, after that faith is wrought in him; for, so the original also beareth, Except a man be born-from above. 7. A regenerate man is not onely enabled to see and discern the things of God, but is translated into the state of grace, and made sure of glory, the state of grace being the porch of heaven, and grace, glory in the bud; for, from Christs assertion we may clearly gather, that a man who is born again, shall see the kingdome of God. 8. Such as are regenerate and brought into the state of grace, come under a peculiar dominion of God, being not onely under the external Ordinances and government of his Kingdome, but having a throne erected to God in their hearts, righteousnesse and grace reigning over the Law and the curse, the love of Christ set up as a Commander in them, and they abiding under the shadow of his wings and protection; and at the end of their course, they enter into glory, the felicity whereof can be no better expressed to our capacity, then under the similitude of a Kingdom, which is the greatest outward glory and happinesse imaginable here; for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God, whereby not onely the state of glory is to be understood, as Acts 14.22. and frequently, but the external administration of the Gospel, as is frequent in the Gospels, see Matth. 21.43. and the state of men regenerate by the Gospel, as Rom. 14.17. and elsewhere.