John 3:9–10

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 sutable; for, Christ from his place argueth, that he ought to have been better acquainted with these things. 7. Man may 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.