OUr Lord Jesus at Ierusalem wrought many Miracles at the Feast of Passover , by means whereof many believed on him ; but he that knew what was in Man and needed not that any should testifie of Man , knowing all men , did not commit himself to them , saith the Evangelist . Iohn 2.24 , 25. But above all the rest ( who are left unnamed ) the Evangelist gives us an account in this Chapter of one man , by profession a Pharisee , the strictest sect of Religion among the Jews ; by name Nicodemus , and by place a Ruler of the Iews ; and tells us what passed between our Lord and him , as that he came to Jesus b● night . He came to him , as b●ing moved and drawn by the excellency of the Power of God that appeared in him , and attested the truth and divinity of his Doctrine ; and so much he also tells him in his address to him making this Confession , Rabbi , or Master , We know that thou art a Teacher come from God ; for no man can do those Miracles which thou dost , except God be with him . And yet he came by Night ; either being letted by his other business to come by Day : or rather as being not yet so strong in his affection to him , as for his sake to be willing to undergo the reproches and rebukes that an open Day-light resort to him , and owning of him , might have occasioned to him . He loved , yet it 's likely to retain his honour with his Brethren , and to avoid the speech of People about him , and yet so much he loved him , as come to him he would , and acquaint himself with him , and therefore chuses to come to him by Night rather then not to come at all . Nor doth our Saviour upbraid him with his weakness , or brand him as guilty of Cowardliness for so close and hidden an acknowledgment of him , but bears therewith , till better knowledge of him , and more acquaintance with him might put more Courage into him , as afterward we find it did ; for he durst and did plead for him among and against his Enemies . Ioh. 7.50 , 51. Yea , and when he was in his lowest abasement , Crucified , and put to death as a Malefactor , and was hanged upon the Cross , or Tree , in a most shameful and reprochful manner , he durst and did own him so far as to joyn with Ioseph of Arimathea in bestowing an honourable burying upon his then dead Body . Joh. 19.38 , 39 , 40. honouring him when dead , whom all the Authority and chiefest of the Priests and Rulers had dishonourably persecuted while alive ; and ceased not until they had put him to Death : yea , and then also reputed and blasphemously spake off as a Deceiver ; yea , he then owned him when the rest of the Disciples , yea even the Apostles , had forsaken and left him . Surely our Lord herein set us a good Example , verifying the Prophecy that went before of him , viz. that he should not cry , nor lift up , nor cause his voice to be heard in the Streets ; that he should not break a bruised Reed , nor quench the smoking Flax , till he bring forth judgment into victory . Isa. 42.2 , 3. And also by shewing himself meek and lowly in this case , Condemned that Pride and rashness of Spirit , too ready to shew it self in others that are too apt to upbraid the weakness and timerousness of new beginners . Let us learn to follow his good Example , and entertain any that come to seek Christ with us , though they come trembling at the first , and shew some fearfulness to be known by others to do so well . It s an evidence of an hearty love when men will venture after Christ notwithstanding they know they therein go cross to the worlds opinion , and do that which they would turn upon them as a reproch , though yet its a symptome of weakness to be afraid or ashamed it should be taken notice of . Let us incourage what is good : and bear with , and overlook the weakness cleaving to men therein ; So did our Saviour here , taking occasion meekly to instruct Nicodemus into that which concerned both him and us to know , viz. the necessity of Regeneration , without upbraiding his weakness in the time of his coming ; for Jesus answered , and said unto him , Verily , verily , I say unto thee , Except a man be born again ( or from above ) he cannot see the kingdom of God . There is an heavenly Kingdom , or Kingdom of Heaven or of God , spoken of by the holy Prophets , chiefly by Daniel , which was believed and looked for of the Iews , though they mistook many things about it , as to the spiritualness of it , and the way to it . Nicodemus therefore makes no question of that as to its being , for indeed , both the Baptist and our Saviour had preached its nighness , and thereupon exhorted the people to repentance . Mat. 3.2 . and 4.17 . yea , the Pharisees afterward inquired of him of the time of its coming , as taking it for granted , that it would certainly come in its time . Luk. 17.20 . And the people thought it should shortly be manifested . Luk. 19.11 . And doubtless Nicodemus desired to see and enter it ; and therefore our Saviour here instructed and informed him what is requisite and necessary thereto ; affirming his Doctrine with a double asseveration . Verily , verily , I say unto thee , that except a man be born again ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from above ) he cannot see the Kingdom of God . That happy state in which God more immediately ruling and bearing sway , fills those that are subject and obedient to his Government with Righteousness , Peace , and Joy in the Holy Ghost here ; and with Life and Glory Everlasting in Soul and Body for ever hereafter is not to be seen , known , or injoyed , but by new Creatures ; those that are born from above . This earthly and carnal birth is so much defiled and ushers in such pollution of sin and mortality because of sin , that we are not fit without another higher birth for the priviledges of Gods Kingdom , into which no unclean or unrighteous thing ( as we all are by nature ) may find admission . In this natural birth we descend of the first Adam as fallen from God , and begetting in his own sinful and mortal likeness : but its necessary to our injoyment of Gods Kingdom that we be born of the second Adam , who begets Children in his image and likeness , holy and heavenly ones . Birth of Abraham , Isaac , and Jacob , might suffice to give admission into the outward form and court of the Church , and unto the Land of Canaan : but to Heaven and the joys and glory thereof , nothing but a birth from Heaven . Nicodemus stounding at this Doctrine and yet believing Christ to be a Teacher come from God , doth not reject it as false , but inquires further into it of him who taught him it , and who he thought also was fittest to inform him further about it ; and therefore asked him , how it could be . How can a man be born , saith he , when he is old ( as probably he himself was ) can he enter into his Mothers Womb the second time and be born ? in which he shews the grosness of his understanding , as not being yet acquainted with our Saviours manner of teaching . He its likely-thought ( and not amiss ) that our Saviour meant it of some more unwonted thing then were the legal observations , or any thing they could confer on men : and whether it might be some strange birth over again in the Flesh , and perhaps in the Resurrection ( according to some fancies of the Platonists of all things after some long periods of time to be acted over again as before ) he might not know , nor could conceive how a man could be born again , but by such a reduction to his first entrance into the world again . But it s better to shew our grosness of understanding , and inquire into truths proposed to us of those that teach us them though we speak like fools therein ; then by an over-bashfulness , or a desire to be thought wiser then we are , to conceal our doubts ; and to pretend , that we do apprehend what we are ignorant off ; for by so doing , we deprive our selves of the help and instruction , which by propounding our doubts ( however gross and ignorant our proposing of them may make us appear ) might be received ; and sure , as the Apostle Thomas his doubting , and expressing his hardness to believe occasioned a more full demonstration of the reality and verity of Christs Resurrection , to the great benefit and advantage not only of himself , but also of the whole Church in the present and following ages : So Nicodemus his proposing his doubt here , tho therein shewing the grosness of his understanding occasioned and received such further instruction into the nature and necessity of Regeneration , as tended not only to his , but also to our greater helpfulness and advantage . For in ver. 5.6 . Jesus answered , verily , verily , I say unto thee , Except a man be born of Water and of the Spirit , he cannot enter into the Kingdom of God . That which is born of the Flesh is Flesh , and that which is born of the Spirit is Spirit . In which our Saviour shews , that his words are not to be grosly taken , as if he spake of a fleshly birth , from the Mothers Womb , but of a Spiritual and Divine birth , the Principles whereof are Water and Spirit . By Water signifying , that knowledge of God that is often in the Scriptures compared to Water . as Psal. 1.2 , 3. Ezek. 47.3 , 4 , 5 , &c. Isa. 11.9 . Hab. 2.14 . Or the free grace and love of God held forth , and declared in the said knowledge , word , or doctrine . The Water in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 5.26 . Grace being powred into the lips of Christ . Psal. 45.2 . Or else also , a submission to Christ in receiving him , and his word , and ordinances , in being baptized into his name may also be implied ; and then the Spirit is that holy breath , inspiration , and working of the holy Spirit of God , in and with the Doctrine of Christ , which is afforded in his name ; working effectually upon the heart , to the framing it unto the Faith , and into the likeness of Christ , and so effecting therein a new man , a new mind , judgment , heart , affection , confidence , and frame of Spirit ; Created after God in righteousness and holiness of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Could a man be born never so often of the Flesh , he would be yet but Flesh ; weak , sinful , and corrupt : and that is indeed the reason , why its necessary that we be born again ( or from above ) of Water , that may wash and cleanse away our filth ; and of Spirit , that may infuse a spiritual life , force , or power into us ; namely , because , what is born of the Flesh is Flesh : Whether we understand it of the first birth which is of the Flesh : or of any change or alteration that we can work in and upon our selves by any wisdom , will , or strength of the Flesh , in any observations of outward Ordinances of the law , or much more in devised traditions , or precepts of men ; all that is so begotten and born is but Flesh ; corrupt , weak , and sinful . But , that which is born of the Spirit ( the new man , the renewed mind , judgment and heart ) that is Spirit ; that is clean , holy , lasting , &c.

Now , whereas Nicodemus marvailed at this , as being a Doctrine he had not been before instructed into , our Lord therefore adds , Marvail not that I said unto thee , ye must be born again , or from above . The wind bloweth where it listeth ( or the Spirit breatheth where he pleaseth ) and thou hearest the sound of it , but thou knowest not whence it cometh , nor whither it . So is every one that is born of the Spirit . There are hidden and strange secrets in the works of God that fall under our senses which pass our skill : how much more are there wonderful things in the spiritual effects and products of the grace and spirit of God , which the natural man cannot comprehend . As in Eccles. 11.5 . As thou knowest not the way of the Spirit , ( or of the Wind ) nor how the bones do grow in the Womb of her that is with child : so thou knowest not the works of God who is the maker of all things . But in this , every one that is begot , or born of the Spirit and thereby is made spiritual , is like to the Wind ; that the Natural man may hear his speech , perceive a sound , find a force and power in his confessing , and breathing forth the truth ; but whence that virtue was received : or whence he was born and brought to it , and whether he and it tends . What is his Original and End , the natural man perceives not , as is said . 1 Cor. 2.14 . Nicodemus still being lost in his understanding and not able to conceive those mysteries , marvailes at them , and replies How can these things be ? or be done ? To whom our Saviour answers by way of reproof to his dulness and ignorance . Art thou a Master ? ( or a Teacher ) of Israel and knowest not these things ? as signifying , that those that are teachers of others , and chiefly in , and of Israel the Church of God , should be well taught and of good understanding in the mysteries of God themselves , and especially , of those things that pertain so to Gods Kingdom as to be necessary to their admission thereunto , and enjoyment thereof , and that for such to be ignorant of and unacquainted with such things is a matter of great shame and blame to them ; and thence he takes occasion to shew the difference between such masters in Israel , and himself , and his servants the Teachers sent of God . Verily , verily , I say unto thee , what we know we speak , and testifie what we have seen , and no man receiveth our testimony . Wherein our Saviour also further intimates and inculcates upon Nicodemus the weightiness and certainty of the Doctrine he taught him about this Regeneration , that he might not doubt of it ; though generally over-looked , and not received by men : men are apt to please themselves in other matters far short of this , spending their time and strength in disputing , debating , pressing and entertaining discourses about more light ; and impertinent things about the out-side and form of Religion . The Tithing mint , cummin and annise ; neglecting the weighty things concerning Judgment , Faith , and the Love of God . As our Saviour elsewhere faults the Pharisees . Luk. 11.42 . Mat. 23.23 . Busying themselves in cutting and lopping off some superfluous branches of sin , while they let the root , the heart-blindness , ignorance , and unbelief of God and his Grace , and the rejections of that , alone : and so under pretences , and formes of religion and godliness , about which they wrangle , they let go , or deny the Power , life , and heart of it . Paint and gild over rotten Posts , and Pictures , and Images of Men destitute of the true Life , and Power of God in them . The Pharisees could contest about Purifications , outward Washings , Sacrificings , observations of Sabbaths , and other times and places of Worship , and such like Ceremonies : and great zeal they had to bring men to be of their mind and way in such things ; pretending to , and perswading them that that way they should be fit for Gods Kingdom . But our Saviour who knew all things perfectly , is for the bottom and ground-work of all right and acceptable Religion . He knew ( and taught , and spake what he knew ) that it was in vain to endeavour to make the fruit good , while the Tree that should produce it abides naught and corrupt . He bids therefore first , make the Tree good , and then the fruit good ; because a good Tree cannot bring forth bad fruit , nor a corrupt Tree good fruit . Instead then , of doting about questions , and strifes of words , and outside Ceremonies , and shews , or works of Righteousness of our own , after the Law , which can never make us good , or fit us for the Kingdom of God ; he would have us look to the main : to be made new Creatures . That is , so to know and mind the grace of God in Christ ( which he after unfolds in the verses I have pitched upon , and some that follow them ) that our hearts may there-through be renewed , to love and trust in him , and worship God , in , and by him , in Spirit and Truth : otherwise , let their birth be what it will , their Circumcision never so exactly , according to the Letter of the Law : their Baptisms , Washings , and Purifications , never so many , or diligently made ; their Sacrifices never so costly , their Fasts never so frequent , their Prayers never so long , or fervent ; their outward walkings among men never so blameless and circumspect : yet , without a new Heart and Spirit , made so by the grace of God , discerned and imbraced , and his Spirit there-through in his operations and efficacies complied with all , would avail nothing to the injoyment of Gods Kingdom . And this is very needful to be minded by us , and the truth and certainty hereof inculcated , and Christ and his holy Servants to be listned to in it , as Teachers that knew , and were certain of what they taught : and not the blind followed , that grope at things as in the dark ; and who , while they would be teachers of the Law know not what they say , nor whereof they affirm . Who as the Prophet Isaiah saith , Lay out money for that which is not bread , and their labour and strength for that which satisfieth not . Isa. 55.2 . Doteing about questions and strifes of words , of which come contentions and perverse disputes , to no godly edifying : Or leading men to walk in a road of Practices , Observations , and Performances of External duties without the Root , the great mystery of godliness , the right understanding , perception , and receit of the grace of God in Christ , so as to the renewing them in the Spirit of their mind , about which , there is in many , both Teachers and Professors of Religion , exceeding great blindness , and thence incertainty , and confusion in their apprehensions : The labour of the foolish wearying every one of them , because they know not the way into the City . Eccles. 10.15 . Much zeal there is , and may be about the outward form and time of Baptisme , the manner and way of Praying , receit of the Supper , or Communion , Hearing , Fasting , the times and places of Worship , with its Formes and Ceremonies ; yea , and about walking in divers Religious practices , when yet inwardly , pride and arrogancy , confidence in our selves , our own frames or works , with unbelief , and rejection of the Grace and Truth of God ; Despising , Hating , and even Persecuting men , because differing in their modes and apprehensions : Envy , Malice , Covetousness , Fraud , and such like things , lurk and bear sway underneath . And yet men are apt to think , all is well with them , and incourage themselves , and one another to expect Gods Kingdom . Crying , Peace , peace , where God speaks not peace , and healing the hurts slightly that should be made sound ; like those in Jeremiahs days , that thought their having Gods Temple and Worship among them , should secure them from Judgment , though their hearts were uncircumcised , and their ways and doings naught and unmended . But it s good to take heed to sound Doctrine ; the wholesome words of our Lord Jesus Christ : and of his holy ones , taught and instructed by him ; for they spake what they knew , and testified what they see , not stearing our course by the multitude , for so we should be rejecters of the Truth . For Christs Doctrine was not so crouded after , as to be heartily imbraced , by the most , for then would he not have said , We speak what we know , and testifie what we have seen , and no man receiveth our testimony ; wherein after signification of his own , and his holy Servants fitness for teaching others , and faithfulness in teaching , he faults and complains of the too great want of credit to , and receit of their faithful teachings by the generality of men : which he yet signifyeth to be the more inexcusable , because he spake but hitherto of things Earthly or done upon earth , and therefore thence argues , their greater unfitness , and incapacity for Heavenly things more properly , and in a fuller sense such . If I have told you Earthly things , and ye believe not , how shall ye believe if I tell you of Heavenly ? v. 12. As implying also , his fitness and ability , for declaring the heavenly things ( the things done or to be done in Heaven ) also . Yea , and he further signifies his only fitness and sufficiency for declaring them , in what he adds , viz. when he saith , ver. 13. And no man hath ascended up into Heaven , but he that came down from Heaven , even the Son of Man who is in Heaven . Signifying as his own descent from , and yet being in Heaven : so that none but He , That Son of Man , is fit or able to declare the things of Heaven , because none else came down thence furnished with the Knowledge of them .