lieve, they cry out with Nicodemus, How not. 13 And no man hath ascended up to heaven but he that came down from heaven, even the Son of man which is in heaven. Here our Saviour declares to Nicodemus, That none ever ascended up into heaven, to fetch down from thence the knowledge of divine mysteries, and to reveal the way of life and salvation to mankind by a Mediator, but only Christ himself; who, though he took upon him the human nature, and was then man upon earth yet was he at the same time in his di vine nature actually in heaven as God. This text evidently proves two distinct natures in Christ; namely, a divine nature as he was God, and an human nature as man. In his human nature, he was then upon earth, when he spake these words; in his divine nature, he was at that instant in heaven. Here observe, That the Son of God hath taken the human nature, into so close and intimate a union with his Godhead, and what is proper to either nature is ascribed unto the person of our Saviour. The same person who was on earth as the Son of man, who was then in heaven as God, and yet but one person still. Lord! what love hast thou shown to our human nature, that under that name thou ascribest to thyself what is proper to thy Godhead! The Son of man which is in heaven. The Socinians produce this text, to prove that Christ after his baptism was taken up into heaven, there to be made acquainted with the will of God, to fit him for the execution of his prophetical office here on earth, and that for this reason he was said to be in the beginning with God, as Moses before him was taken up into the mount, and taught by God. But, 1. We have not the least word of any such thing in Scripture, though we have a particular account of our Saviour's birth, circumcision, baptism, doctrine, miracles, death resurrection, ascension, yea, of small things compared with this; as his flight into Egypt, his sitting on a pinnacle of the temple; yet not a word of his assumption into heaven. 2. There was no need of it, because Almighty God could reveal himself to Christ, as well as to other prophets, out of heaven as well as in it: besides, Christ was fitted for his prophetic office by the unction of the spirit he received here on earth; and therefore this ascent was altogether needless. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; 15 That whosoever believeth in him should not perish, but have eternal life. Christ having instructed Nicodemus in the doctrine of regeneration in the former verses, here he instructs him in the death Christ did take upon him our nature; but of the Messiah, and in the necessity of sin, the venom and poison of our nature, faith in his death. The Son of man must he had nothing to do with: though Christ be lifted up, that is, upon the cross, and loved souls with an invincible and insudie; that whosoever believeth in him perable love, yet he would not sin to save should not perish. Observe here, 1. An a soul. This was the similitude and reOld Testament type which our Saviour semblance between Christ and the brazen refers to, and that is, the brazen serpent serpent. The disparity or dissimilitude in the wilderness, the history of which is follows: The brazen serpent had no recorded, Numb. xvi. 7, 8. Observe, 2. power in itself, or of itself, to heal and The antitype, or the substance of what cure: but Christ has a power inherent in that type did shadow forth: the brazen himself, for the curing and healing of all serpent's lifting up upon the pole, prefi- that do believe in him. Again, The braguring Christ's exaltation or lifting up up- zen serpent cured only one particular naon the cross. So must the Son of man be tion and people, Jews only; Christ is for lifted up. Learn hence, That the Lord the healing of all nations, and his salvaJesus Christ is of the same use and office tion is to the end of the earth. Further, to a sin-stung soul, which the brazen ser- The brazen serpent cured only one partipent was of old to a serpent-stung Israel- || cular disease; namely, the stinging of the ite. Here observe, 1. Wherein the bra- fiery serpents; had a person been sick of zen serpent and Christ do agree. And, 2, the plague, or leprosy, he might have died, wherein they differ. They agree thus: for all the brazen serpent: but Christ In the occasion of their institution; they pardons all the iniquities, and heals all were both appointed for cure and healing. the diseases of his people, Psal. cii. 3. Were they serpent-stung? we are sin- Yet again, Though the brazen serpent stung; devil-bitten. Was the sting of healed all that looked up unto it, yet it the fiery serpent inflaming? Was it gave an eye to none to look up unto it; spreading? Was it killing? So is sin, whereas Christ doth not only heal them which is the venom and poison of the old that look up to him, but bestows the eye serpent. They agree in this; that they of faith upon them, to enable them to both must be lifted up before cure could look unto him that they may be saved. be obtained; the brazen serpent upon the In a word, the brazen serpent did not alpole, Christ upon the cross. They both ways retain its healing virtue, but in must be looked unto before cure could be time lost it, and was itself destroyed, 2 obtained; the looking up of the Israelites Kings xviii. 4. But now the healing vir was as necessary unto healing,as the lifting tue and efficacy of Christ's blood is eterup of the serpent. Faith is as necessary to nal. All believers have and shall expesalvation as the death of Christ. The one rience the healing power of our Redeemer's renders God reconcilable unto sinners, the death to the end of the world. Lastly, other renders him actually reconciled. The Israelites that were cured by looking Again, did the brazen serpent heal all that up to the brazen serpent, died afterwards; looked upon it, and looked up unto it,though some distemper or other soon carried all had not eyes alike, some with a weak, them to their graves: but the soul of the others with a stronger eye? In like believer that is healed by Christ shall manner doth Christ justify and save all, never die more; Whosoever believeth in that with a sincere faith, though weak, do || him shall not perish, but have everlasting rely upon him for salvation; Whosoever life. believeth in him shall not perish. Further, the brazen serpent was effectual for Israel's cure after many stingings; If after they were healed they were stung afresh, and did look up to it, they were healed by it. Thus the merit of Christ's death is not only effectual for our cure and healing at our first conversion, but after involuntary relapses and backslidings, if by faith we have recourse to the blood of Christ, we shall find it efficacious for our further benefit and future healing. In a word, as the brazen serpent had the likeness of a serpent, the form, the figure, the name, the colour of the serpent, but nothing of the venom and poison of the serpent in it; so VOL. I.-55 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Here observe, 1. The original source and fountain of man's salvation; and that is, God's free and undeserved, his great and wonderful love. God so loved the world; he doth not say how much, but leaves it to our most solemn raised thoughts; it is rather to be conceived than declared; and admired rather than conceived. God so loved the world: Hence note, That the original spring and first 20 cause of our salvation is the free favour and mere love of God; a love worthy of God from whom it proceeds, even love inexpressible and inconceivable. Observe, 2. The greatness of the gift by which God evidenced and demonstrated the greatness of his love to a lost world. He gave his only begotten Son: that is, he delivered him out of his own bosom and everlasting embraces. Now this will appear a stupendous expression of God's love, if we consider that God gave him who was not only the greatest, but the dearest person to him in the world, even his own Son: that he gave him for sin ners; that he gave him for a world of sinners; that he gave him up to become a man for sinners; that he gave him up to become a miserable man for sinners; condemnation of them only the accidental event, of Christ's coming into the world. The design of Christ's first coming into the world was to save it. The end of his second coming will be to judge the unbelieving part of it. Observe secondly, That unbelief is the formal cause of the sinner's damnation; it is that sin which doth bind all other sins upon the sinner, and consigns him over to damnation; it is that sin which doth not only procure damnation, but no damnation like it; which is intimated in the next verse. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. personal light, CHRIST; a doctrinal light, the Gospel. Observe, 2. The unworthiness, abuse, and great indignity which the world, through infidelity, offers to this benefit: they reject it, and love darkness ful sentence of wrath which the rejection rather than light. Observe, 3. The dreadof this benefit, and the abuse of Christ, ing world. It terminates in their full and brings upon the impenitent and unbeliev final condemnation: This is the condemna tion; that is, 'tis a just and righteous condemnation, 'tis an inevitable and unened and aggravated, 'tis an accelerated avoidable condemnation: 'tis an height that he gave him up to be a sacrifice for of a choice and invaluable privilege deObserve here, 1. The worth and dignity the sin of sinners. Observe, 3. The gra-clared, Light is come into the world. A cious end for which God gave this great gift of his love to lost sinners: That whoso ever believeth in him, should not perish, but have everlasting life. Where note, 1. The gentle and merciful condition upon which salvation depends: Whosoever believeth in Christ shall not perish. 2. The infinite goodness of God in proposing such a vast reward unto us, upon our performing of this condition; He shall have everlasting life. Learn hence, That faith is the way which God hath appointed, and the condition which God hath required, in order to our obtaining salvation by Jesus Christ. This faith consists in the assent of the understanding, that Jesus is the Saviour of the world; in the consent of the will, to accept of Jesus freely and voluntarily, deliberately, advisedly, and resolvedly, for our Saviour; in accepting the merit of his blood, and submitting to the authority of his laws; it being in vain to expect salvation by Christ, if we do not yield subjection to him; he that thus believes in Christ, that submits himself to his ruling power, as well as commits himself to his saving mercy, shall not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed on the name of the only begotten Son of God. Observe here, That the salvation of sinners was the intentional end, and the and hastened, an irrecoverable and eternal condemnation. Learn hence, That the greater and clearer the light is, under which the unregenerated and impenitent do will their condemnation and misery be live in this world, so much the heavier in the world to come, if they wilfully and finally reject it. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved: 21 But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God. In these words our Saviour acquaints us with the different nature of sin and holiness. It is the nature of sin, and the property of sinners, to hate the light, because it discovers the evil and sinfulness of their ways unto them, and condemns them for them; as the Ethiopians are said to curse the sun for its bright and hot shining: whereas holy and gracious per sons, that walk uprightly, do love the || subjects; because baptism doth not relight; that is, they delight to have thetr quire children's repentance at present, thoughts, words, and actions, tried by the|| but engages them to repentance for time light of the word, because they are wrought in God; that is, performed as in the sight of God, according to the direction of the word of God, and with a single eye and sincere aim at the glory of God. Learn hence, 1. That the word of God, or the gospel of Jesus Christ, has all the properties of a great and true light. It is of a pure and purifying nature, it is of a manifestive and discovering nature. It has a piercing power, and penetrating virtue; it enters the darkest recesses of the soul, and detects the errors of men's judgments, as well as discovers the enormities of their lives. Learn, 2. That nothing is so hateful to, and hated by, a wicked man, as the discovering and reproving light of the word of God; for at the same time that it discovers the sin, it condemns the sinner. Learn, 3. That a truly gracious person, who acteth agreeably to the will of God, is not afraid to examine his actions by the word of God; but desires and delights that what he doth may be made manifest both to God and man. He that to come; as children that were circumcised were obliged to observe the whole law, but could not perform it till they came to understand it. Note, 3. How John did go on with his work of baptizing, though Christ and his disciples did eclipse and obscure him; though the people now flocked after Christ, All men came unto him, ver. 26. yet John kept to his duty. "Tis the duty of God's ministers to continue in their diligence, and go on with their work, when God raises up others about them of greater parts and better success. O! the admirable humility of that minister, who can say with John the Baptist, Let another increase, though I de|| crease. doeth truth, cometh to the light, and rejoiceth, that his deeds may be made manifest, because they are wrought in God. 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 Enon, near to Salim, because there was much water there: and they came and were baptized: 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews, about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. Observe here, What a spirit of envy there was in John's disciples against Christ, upon account of the multitude of his followers: He, that was with thee beyond Jordan, baptizeth, and all men come John's disciples think and speak of our to him. Where note, 1. How meanly Saviour, compared with John their master. They do not so much as allow him a name, or give him any title, but, He that was with thee beyond Jordan, the same baptizeth. Observe, 2. How they intimate, as if Christ had received all his credit and re Our blessed Saviour having now finished his excellent sermon, preached to Ni-putation from their master, John: He to codemus at Jerusalem, he departs thence with his disciples into the country of Judea, to make proselytes by the ordinance of Baptism. Where note, 1. Our Lord's unwearied diligence in doing his Father's work and will. He goes from place to place, from city to country, preaching with, and baptizing by, his disciples; for Jesus himself baptized not, but his disciples, John iv. 2. Note, 2. That the enjoyment of Christ's bodily presence did not take away the use of his own ordinances. None are above ordinances, till they come to heaven. The ordinance of baptism is here administered by the disciples, even in the presence of Christ himself. This is called the baptism of repentance, of which children, as well as others, were capable whom thou barest witness, baptizeth; as if they had said, "This man whom the people flock after, neglecting thee and thy disciples, is much inferior to thee; for he came to thee, thou didst not go to him; thou baptizedst him, he did not baptize thee: thou gavest testimony to him, he did not give testimony to thee." Whence we observe, What a bitter spirit of envy and emulation there has always been amongst the ministers of the gospel, even from the very first plantation of the gospel, which causes them to look upon the exalted parts and gifts of others as a diminution and debasing of their own: but why should the prospering of the work of God, in one minister's hand, be matter of repining unto others? Shall not God honour what instruments he pleaseth? || shall thy God rejoice over thee. Learn, 2. And will he not reward all his faithful It is honour sufficient to the ministers of labourers, according to their sincerity, not according to their success! 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly, because of the bridegroom's voice. This my joy therefore is fulfilled. 30 He must increase, but I must decrease. 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. Christ, that they, as friends of the Bridegroom, are employed by him to further the marriage relation betwixt him and his spouse. Their office is to woo for Christ, to commend his person, and to invite all persons to accept of him for their head and husband, 2 Cor. xi. 2. I have espoused you to one Husband, that I may present you as a chaste virgin to Christ. Learn, That there is no greater joy to the minis ters of Christ, than to see themselves honoured by him, as his instruments in preparing a people for Christ, and happily uniting them unto him. O! how little do our people know, and less consider, how much of the comfort of their poor ministers' lives lies at their mercy: We live as we see any of them stand fast in the Lord, we die as we see others stick fast in their sins. This was the second difference which John acquaints his disciples was found betwixt Christ and himself. The Observe here, How holily and wisely third follows, ver. 30. He must increase, but John the Baptist corrects the envy and I must decrease. He must increase; that jealousy of his own disciples, and endea- is, in honour and dignity, in esteem and vours to root out all prejudice out of their reputation, in discovery and manifestaminds against Christ; in order to which, tion. He shall shine forth as the rising he shows them a five-fold difference be- sun, and I must disappear as the morning twixt Christ and himself. 1. He tells star. Not that John's light was diminishthem Christ was the Master, John but ed, but by a greater light obscured only; his minister, and that he had told them as all the stars disappear at the appearance so from the beginning: Ye yourselves bear of the sun. Yet observe what matter of me witness, that I said, I am not the Christ,|| joy it was to John to see himself outshined but that I am sent before him. The faith- by Christ: Let him increase, though I deful ministers of Christ think it honour crease. That minister has true light in enough to be servants to him, and would himself, that can rejoice when he is outnot have their followers attribute the least shined by others; who is content to be part of that honour and glory to them, abased and obscured, if he may but see which is due to Jesus Christ. 2. John Christ dignified and exalted in the lives of acquaints his disciples, that Christ was his people, whosoever the person is whom the Bridegroom of his church, to whom God honours as his instrument in that the Christian church was solemnly to be service. The fourth difference wherein espoused and married; and that he had Christ excels John and all his ministers, honour enough in being one of the Bride- is in the divine original of his person, groom's friends and servants; and ac- ver. 13. He that cometh from above, is above cordingly, instead of envying, he rejoiced all, says John. Now Christ is from above, at the success which the Bridegroom had, his original is from heaven: I am from and took great pleasure in it. Learn, 1. the earth, (though I had my commission That the relation betwixt Christ and his from heaven,) and accordingly my words church is a conjugal relation, a relation and actions are earthly. My Master thereof marriage; vet set forth under the name fore infinitely surpasses and excels me in of Bride and Bridegroom, rather than un- the dignity of his person, and in the sublimider the notion of a complete marriage,ty of his knowledge. From the whole, note, because it is but begun here, and to be consummated in heaven. And also to show, that Christ and his people's affections are as warm and fresh, as strong and "enement, towards each other, as the affections of espoused or newly married persons are to one another, Isa. lxii. 5. As the bridegroom rejoiceth over the bride, so || How much it is the desire and endeavour of every gospel minister to magnify Jesus Christ, to display his glorious excellences and perfections before the people, that they may reverence his person, revere his authority, and respect his laws. This was the care of the holy Baptist here, and it will be the endeavour of every faithful |
