The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

§. The Kingdom of God.

1. This phrase, and The Kingdom of Heaven, are but one and the same in sense, though they differ in a word, as will plainly and easily appear by comparing these places.

• Matth. 4. 7. Repent, for the Kingdom of Heaven is at hand.
• Matth. 5. 3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
• Matth. 19. 14. Suffer little children, &c. for of such is the Kingdom of Heaven.
• Matth. 19. 23. A rich man shall hardly enter into the Kingdom of Heaven.
• Matth. 11. 11, 12. The least in the Kingdom of Heaven is greater than be.
• Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven.
• Vers. 3. The Kingdom of Heaven is like a grain of mustardseed.
• Vers. 33. The Kingdom of Heaven is like leaven.
• Mark 1. 15. The Kingdom of God is at hand, Repent ye.
• Luke 6. 20. Blessed be ye poor, for yours is the Kingdom of God.
• Mark 10. 14. Suffer little children, &c. for of such is the Kingdom of God.
• Luk. 18. 24. How hardly shall they that have riches enter into the Kingdom of God?
• Luk. 7. 28. The least in the Kingdom of God is greater than he.
• Luk. 8. To you it is given to know the my∣steries of the Kingdom of God.
• Luk. 13. 18, 19. The Kingdom of God is like a grain of mustardseed.
• Vers. 20, 21. The Kingdom of God is like leaven.

And many more such like parallel places in the Evangelists might be produced, in which by the indifferent use of these expressions, they shew abundantly, that, The Kingdom of Heaven and The Kingdom of God do mean and signifie but one and the same thing.

And the reason of this indifferent use of it is, because the Jews usually called God Hea∣ven: as Dan. 4. 25. Matth. 21. 25. Luke 15. 21. Joh. 3. 27. and their Authors infinitely in such passages as these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man is to fear his Teacher as he is to fear Heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Such a one casts off▪ the fear of Heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The service of Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Death by the hand of Heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let a man always fear Heaven in secret. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The name of Heaven is blasphè∣med, &c. And they call God Heaven (saith Elias Levita) because Heaven is the place of his Habitation. In Tishbi.

The Talmudick writers do sometimes use the term or phrase of The Kingdom of Heaven in a wild sense, for the strictness, height and pompousness of their Ceremoniousness in Religion, and most especially about the business of their Phylacteries. Rabbi Joshua the son of Korchah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let a man first take upon him the Kingdom of Heaven, and afterward let him take upon him the yoke of the command. Thus the Mishueh of the Jerusalem Talmud readeth in Beracoth per. 2. and so likewise doth R. Alphes. But the Babylon Mishueh hath it, let him first take upon him the yoke of the Kingdom of Heaven, &c. which saying meaneth but this, Let a man but first put on his Phylacteries, and then fall to his Devotions. And so the Gemara in the place cited doth expound it. Rabbi Joshua saith, He that will take on him the yoke of the Kingdom of Heaven, let him wash his hands, put up his Phylacteries, rehearse the sen∣tences of them over, say his prayer, and this is the yoke of the Kingdom of Heaven complete. On whose words Alphesi glosseth and descanteth thus, Since he reads, And thou shalt bind them for a sign upon thine hand, and they shall be frontlets between thine eyes, If he put not his Phylacteries on, he is found bearing false witness against himself, for what he saith is not true. And although he perform the command (of saying his prayers) so as to discharge his duty of saying over his Phylactery sentences, yet he transgresseth on the other hand, because he witnesseth falsly against himself. And Rabbi Jochanan meaneth that even the command is not perfectly done, if he take not on him the Kingdom of Heaven. And he is like to one that offereth a Thanks offering without a meat offering: because he rehearseth those sentences without taking on him the Kingdom of Heaven.

In the same place is another story related and to be understood in the same sense, con∣cerning Rabban Gamaliel, who on his wedding day at night, said over his Phylacteries: His Disciples said unto him, Sir, hast not thou taught us that a Bridegroom is free from saying over his Phylacteries the first night? He saith unto them, I will not hearken unto you to lay from me the yoke of the Kingdom of Heaven no not one hour. And the same construction is to be made of that which the Author of Juchasin records of Rabbi Akiba 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That he died taking on him the yoke of the Kingdom of Heaven, fol. 66. So that in these mens Dictionary, The phrase of The Kingdom of Heaven, did signifie mainly, the height, zeal, and strictness of their devotions joined with punctual Ceremoniousness and Phylactery rites. Zohar shall be our Lexicon for conclusion: What is the yoke of the Kingdom of Heaven, (saith he) But as they put a yoke upon an Ox at first to produce by him benefit to the world, and if he take not the yoke upon him, he is unserviceable: so also it behoveth a man to take upon him the yoke at first, and afterward to serve with it in every thing that is needful, and if he take not the yoke upon him, he cannot be serviceable: As it is said, Serve the Lord in fear: what meaneth, in fear? Why what is written: The fear of the Lord is the beginning of wisdom: And this is the Kingdom of Heaven. Zohar. in Levit. fol. 53.

But in the language of the Jews in the Gospel, and in some of their writers elsewhere also, The Kingdom of Heaven signifieth the days of the Messias, and the glorious times and their Religion and condition that they expected would be then. When he should re∣store the Kingdom of the house of David to its old glory, and build the Temple, and bring home all the dispersed of Israel, and Israel should be at rest from the Kingdom of wickedness, to study the Law and the Commandments without disquieture. Maym. in Melachim. per. 11. and in Teshubah per. 9.

See these places and passages, expounding plainly the phrase, of the days of Messias, both in the construction of the Jews and also of Christ and the Gospel it self.

John Baptist preached saying, The Kingdom of Heaven is at hand, Matth. 3. 2. So did Christ, Matth. 4. 17. and so he bad his Disciples to do, Matth. 10. 17. by which was meant no other thing, but the time was near when the Son of man should be revealed: for so our Saviour himself doth interpret it, Matth. 16. 23.

Luke 16. 16. The Law and the Prophets were till John, but from that time forward the Kingdom of God was preached: which John himself expounded thus, That Christ should be manifest to Israel, therefore came I baptizing with water, Joh. 1. 31.

Luke 17. 20, 21. The Pharisees asked him when the Kingdom of God should come: And Jesus answered, the Kingdom of God is among you. Which in the next verse after is utter∣ed by The days of the Son of man.

Luke 9. 27. There be some standing here which shall not taste of death till they see the Kingdom of God: which Matthew utters, till they see the Son of man come in his King∣dom, Mark 16. 28.

Matth. 21. 31. Publicans and Harlots go into the Kingdom of God before you: and the next verse gives this reason, because they believed not John, from whom the Kingdom of God, began to be preached, and by whom the Messiah was pointed out.

Matth. 21. 43. The Kingdom of God shall be taken from you. And the reason is given in the verse before, because they refused the corner stone when he was among them: to which the gloss is agreeable that R. Solomon maketh on Jer. 13. 17. My soul shall weep in se∣cret for your pride, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the glory of the Kingdom of Hea∣ven which shall be given to Idols, or to the Idolatrous Heathen.

And of the days and revealing of the Messias, which the Nation so much looked after, are those passages to be understood, Luke 23. 52. Joseph of Arimathea waited for the Kingdom of God: and Luke 19. 11. They thought that the Kingdom of God should shortly appear. Sutable to which the Chaldee Paraphrast interprets those words, Say to the Cities of Judah, Behold your God, Esay 40. 9. Say to the Cities of Judah, The Kingdom of your God is revealed, and Esay 53. 11. They shall see the Kingdom of their Messias.

Now although our Saviour and the Evangelists, and Apostles did use the Phrase. The Kingdom of God or of Heaven, for the days and affairs under the Messias as well as the Jews, yet in the exposition of the things of those days, they do as far differ as may be: For,

1. The Jews looked upon the appearance and days of the Messias, as things of incom∣parable earthly pomp, royalty and gorgeousness, therefore they called it the Kingdom, because they expected the restoring of the earthly glory of Davids throne. Act. 1. 6. Luke 24. 21. Mark 20. 20. and The Kingdom of Heavon, because they imagined they should be acquitted from under the power of an earthly Kingdom: For their wise men held that there should be no difference betwixt this world, and the days of Messias, but only the oppression of the Kingdoms. Talm. in Sanhed. per. 10. Maym. in Teshubah per. 9.

But Christ professeth, that his coming is not with observation: Luke 17. 20. that his Kingdom is not of this world, Joh. 18. 36. That the Kingdom of Heaven is of the poor, Luke 6. 20. and to be received as by little children, Mark 10. 15. &c.

2. They fancied a change in matters of Religion in the time of the Messiah, but all for the greater, and higher pomp of Ceremonies, and formal worship; that, the solemn Fe∣stivals, Sacrifices, Sprinklings, observations of carnal rites should be in a higher force and esteem, than ever yet, that their study and practise of the Law, according to such a carnal manner, should be incomparable both for zeal and diligence: And that there should be a punctual exactness in all formalities about meats and drinks, converse and worship.

But the Gospel tells that, no coming into the Kingdom of Heaven, unless their righte∣ousness exceed this Pharisaical righteousness, Matth. 5. 20. That the worship of God was to be in the spirit, Joh. 4. 23, 24. And that the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17.

3. They conceited that the happiness of the days of the Messias shall be appropriated only to them of that Nation, and that the Heathens should have no share nor interest in that felicity.

But the Gospel tells, that there should come from East and West and North and South, and sit down in the Kingdom of God, Luke 13. 29. And that that Kingdom should be taken from them who took themselves only to be the children of the Kingdom, and should be given to another Nation, Mark 21. 43. & 8. 11, 12.

The meaning therefore of this expression, The Kingdom of God or Heaven, which is so exceeding frequent in the New Testament, in the Gospel acceptation, is to this extent.

1. It signifieth the revealing or appearing of Christ, as is apparent by the places cited before, not so much his first appearing in humane flesh or when he was born, as his revea∣ling, coming and appearing in the demonstration of his power and of his being the Son of God: And in reference to this matter, the Kingdom of Heaven, or of God, is dated by these two dates: sometimes from his resurrection and sometimes from the destruction of Jerusalem; from his resurrection, whereby he was declared mightily to be the Son of God, Rom. 1. 4. as Luke 22. 18. I will not drink of the fruit of the vine till the Kingdom of God be come, meaning not till after his resurrection; for then he eat and drank with them, Act. 1. 4. Luke 24. 43, 44. And from the destruction of Jerusalem, Luke 21. 31, 32. Matth. 16. 28. because then he triumphed over those that had despised his rule, and he transfer∣red his Kingdom to another people, Matth. 21. 40, 41, 43.

2. It signifieth the changed administration of the way and things of Salvation; from the Ceremonial and carnal rites which were appointed before, to a worship of God in spirit and truth. Not but that that spiritual service was inwrapped under those formali∣ties,

if they could have found it out, but that now the change was so apparent and so great, that those outsides of Ceremonies were to be laid aside, and the internal substance only to be looked after. In this sense, the Kingdom of Heaven is dated from the begin∣ning of John Baptists Ministery, when this change did first begin, Luke 16. 16. and that time called the beginning of the Gospel, Mark 1. 1. this change is called the regeneration, Matth. 19. 28. And new Heavens, and new Earth, Esay 65. 16.

3. It signifieth the planting of the Gospel, and of the spiritual Kingdom of Christ, among the Gentiles, Matth. 8. 11, 12. & 21. 43.

4. It signifieth the work of the Gospel, grace wrought in the heart, or the vertue and vigour of this spiritual Kingdom of Christ there, Matth. 6. 33. & 13. 46. & 15. 3, &c.

5. And sometimes it signifies the state of glory, Luke 18. 18, 24, 25.

And now to return to that enquiry that we were about, concerning the connexion of our Saviours words to the words of Nicodemus; and concerning the meaning of the words themselves, we shall observe only these three particulars.

1. That Nicodemus in his words in the verse before, doth own some appearance and glimpse of the Kingdom of God, or coming of the Messias, in the wondrous miracles that Christ had wrought. We shall not much dispute whether when he saith that Christ was a Teacher come from God, he means, that he was the Messias, or that he was Elias his fore∣runner, or that he was some Prophet that was as the dawning to the days of Messias: certainly his argument from Christs miracles, doth speak him as thinking those days near at hand, and the Kingdom of God now beginning to appear: Such arguments we find elsewhere, producing such a conclusion, and by the observing of them, we may the bet∣ter judge of this. Nathaniel concludes Christ the King of Israel, because he had wonderful∣ly told him of some secret passage of his under a Fig-tree, John 1. 49. And the woman of Samaria, because he had told her of her secret villany, resolves that he must needs be the Messias, Joh. 4. 29. So when he had filled the people with five loaves, and two fishes, they make this undoubted conclusion, Of a truth this is the Prophet; and they would have crowned him for Messias, John 6. 14, 15. And our Saviour himself makes this an undeniable argument, I by the Spirit of God do cast out Devils, ergo, No doubt the King∣dom of God is come among you, Luke 11. 20. for such wonders cannot be expected but in the days of Messias. Such like arguments are those, John 7. 31. & 9. 16. & 11. 47, 48. & 15. 24. The blasphemous Jews of those times found these so evincing and undeniable evidences toward such a conclusion, that they could find no other way to evade the dint of them, but by that cursed tergiversation, as sensless as it was impious; That Christ wrought these wonders by the power of the Devil, Luke 11. 15. John 10. 20. And as the blasphemous Jews in times succeeding have sought to evade them by this assertion, that when Messias should come he would do no miracles. Talm. in Sanhedr. per. 10. Maym. in Melachim. per. 11, 12.

2. But this was Nicodemus his argumentation upon the miracles that he saw done: that undoubtedly this could be nothing but a token of the days of the Messias or Kingdom of God now approached; and so our Saviour easily reads his meaning; and so the alledged like arguments shew, that even any of the learned or observing ones of the Nation, would readily have construed his words, though he spake not so much in those very syl∣lables; and therefore it is needless to say, that Christ knew it was in his thoughts to en∣quire about the Kingdom of Heaven, it was legible enough in these very words, that he acknowledged an undeniable evidence of the Kingdom of Heaven now demonstrated, in those wondrous miracles that Christ wrought; which reasoning may be heightned by these two circumstances, in that miracles had been so long ceased, and should now so break forth; and that in the times when miracles were wrought, none were wrought such as these.

3. The connexion therefore of our Saviours words to his, upon these considerations is of no difficulty or harshness at all, but as direct and proper as was possible: For, as Nico∣demus by these miracles could not but conclude upon the times of the Messias that they were now come; so by his Judaical and Pharisaical principles, he conceived that those glorious times that they expected under Messias should take the people as they were, and they without any inward change of mind or heart at all, should be translated into an out∣ward changed condition of happiness and earthly glory, as much as they could desire or imagine: No, saith Christ, there is more required of and in him that desires to see and partake of the happiness of that Kingdom, and those days; he must also suffer a changed∣ness in himself, and in his principles, and be cast into a new mold, and be as if he were born anew. And thus may we make out the connexion of this speech of Christ to that of Nicodemus, and now there remains to examine the meaning of the speech it self▪

It is not much material, as to sense of the thing it self, whether to read it, Except a man be born again, or Except a man be born from above; either of the expressions will

very well carry the sense our Saviour intendeth in it; but to take it in the latter transla∣tion, from above, doth more properly and pertinently speak out the thing that is aimed at. It was the great confidence and boasting of the Jews that they were born and descen∣ded of the seed of Abraham; and upon this score and priviledge they relied so much▪ that they accounted that very thing to estate them exceedingly in a happy condition, as to the favour of God, and welfare of their spiritual estate. It were endless to shew out of Jewish Authors, how great matters they speak of, accrewing to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the priviledge of their descent and extraction from Abraham: Insomuch that even upon that account, they doubt not to reckon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That all Is∣rael is to have share in the world to come. Sanhedr. ubi sup. See Matth. 3. 9. John 8. 39. Act. 13▪ 26. Now that fond reliance, doth Christ oppose and confute in this speech, and useth the very same method and matter of discourse with this Pharisee, that John the Baptist doth with those that came to him, Matth. 3. 9. to take him off from leaning on that broken staff; and that whereas now he had spied some glimpse and dawning of the Kingdom of Heaven, in the great and wondrous workings of Christ, he should not think to slip into it, and enjoy the happiness of it without more ado, because he was an Israelite of the seed of Abraham, for that earthly priviledge and pedegree and birth would not serve his turn, but he must be born from above, by a new and supernal birth, or else he could not see the Kingdom of God. And that Christ referreth to this their descent and birth of Abraham, upon which they stood so much, it is to be confirmed not only by comparing this his method of teaching with that of Johns, but also by what is spoken by him in the sixth verse: That which is born of the flesh is flesh.

It is true indeed, that there were other principles in Nicodemus, that had need to be met with a confutation, as much as this, as his reliance upon his own righteousness, and legal performances, and his gross conceptions about the Kingdom of Heaven; but this was the first that lay in the way, and which was first to be removed, and upon which the other were not a little built: and when this hath been spoken to in the beginning of Christs discourse, he falls upon the other in the verses following.

Now whereas this construction of the words of Christ, which makes them to face their reliance upon their birth of Abraham, may seem to render them applicable only to the Jews and no nation else, because they alone stood upon that priviledge; it is easie to see by the rule of comparison, how they reach to every man and woman under Heaven, that desires to enter into the Kingdom of Heaven; for if the Jews that had that priviledge and advantage of their birth, yet in this matter were nothing at all priviledged and advan∣taged by it, but must be born anew and from above; much more must they be concluded under the necessity of a new birth, that have not so much as that prerogative of birth at all, but are of the root of the wild olive.

Vers. 4. How can a man be born being old?

Among that Nation they had this Maxim and Tradition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That, A Gentile that is Proselyted, and a servant that is set free, behold he is as a child new born; for all the kindred which he had, whilest he was a Heathen and a servant, he now must know no more for his kindred. Maym. in Issure biah per. 14. Compare 2 Cor. 5. 6. Here is a new birth in a kind of a sense, with which it is likely Nicodemus was acquainted, but it is but low, terrene, and carnal about earthly affinity and relations; but to hear of a new birth from above, is a doctrine so new and strange in his ears, that even a child might have made a pertinent a reply upon it as doth this great Teacher of Israel: They were so satisfied with their birth from Abraham, that they never cared to hearken after other; and they were so taken up with earthly rites, that any other doc∣trine was but a paradox.

Vers. 5. Except a man be born of water and of the Spirit.

We first here meet with the question, whether water and the Spirit in these words, are to be taken distinctly for two several things, or whether they mean but one and the same thing. There be that hold this manner of speech to be but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only one thing meant by two expressions, and that the conjunction [And] is only exegetical, and they give the sense of the clause thus, Except a man be born of water, that is, of the Spirit, which is compared to water: But others, and those not without good reason, and those also not the least among the learned, have made a clear distinction betwixt water and the Spirit, and by water do understand Baptism. Chemnitius pleads this distinction very ear∣nestly and fully, and concludes, Tota Antiquitas semper simplicissime haec verba Christi de Baptismo intellexit; that all Antiquity hath clearly understood these words of Christ con∣cerning Baptism: I shall only produce two or three of the ancients, where I might

produce a whole cloud of witnesses. Chrysostome, Hom. 24. in Johan. so understands it, and he makes this Paraphrase upon it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I created man (saith God, whom he brings in so speaking) of water and earth, and the Creature became unprofi∣table, and the vessel was mard. I will no more create of water and earth, but of water and the Spirit. Cyrill Alexandrinus expounds the words so likewise, and alludes the matter thus; As man consists of two parts, soul and body; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so will he need a twofold cure for his regeneration. His spirit is sanctified by the Spirit, and his body by the water sanctified, or set apart. And he follows it with this comparison. As water in a caldron set to the fire receives the force of the fire: so the water of Baptism by the Spirit is raised to a divine and ineffable vertue. Augustine construes water here also for Baptism, and addeth this gloss; That as the bowels of the Mother do avail for the breeding of a child once, for the natural birth; so the bowels of the Church towards the spiritual birth, every one to be once baptized; I might be endless in alledging names and glosses upon this place and matter, all holding Baptism to be here meant; and some comparing the Water to the Mother, and the Spirit to the Father in the new birth; some paralleling betwixt our birth of water, by the power of the Spirit; and the birth of Christ of a Virgin, by the vertue of the Holy Ghost: And some making one allusion or comparison upon the matter, and some another; and all peremptorily concluding, and that not without very good ground, that Baptism must needs be here understood. For,

• 1. Christ was opening to Nicodemus in this answer, what was obscure to him in his other words; and if he intended but one thing by water and the Spirit, he spake in ob∣scurity still, and did but explain one difficulty with another.
• 2. In the like expression, He will baptize with the Holy Ghost and with fire, Matth. 3. 11. though there be a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confessed, and it be construed Baptizabit spiritu igneo, yet was the fire there a visible thing, and why should not the water here be taken for a visible thing also?
• 3. John Baptist observed this course in his Ministery, that he preached Baptism first, and then baptized, Luke 3. 3. &c. And how can we conceive more properly of the Mi∣nistery of Christ, than in the same divine method? It is said afterward in this Chapter that Jesus baptized, ver. 2•• and did he not preach the doctrine of Baptism before he ba∣ptized? It cannot be doubted that he did; but if he did it not in this expression, ye have not the least mention of it in all the Chapter.
• 4. It is not improperly held by divers, that the Apostle calls Baptism The washing of re∣generation, Tit. 3. 5. upon the warrant and style of these words of our Saviour.
• 5. It is true indeed, that water in divers places of Scripture is used to signifie the work and operation of the Spirit, but then under under the notion of cooling, purging, or re∣freshing: but to be born of water, is a Phrase so different from any of these, that the con∣struction of the word water, as meaning the Spirit, in such places as are applicable to those actions or effects, cannot be so proper a construction in reference to this, especially when the Spirit is also expresly mentioned with it.
• 6. The question in hand betwixt our Saviour and Nicodemus, was about his entrance and introduction into the Kingdom of God, or his coming under the days and benefit of Messias his appearing, which he was sensible was now come.

And therefore Calvin mistakes and mis-states the question in this place, which made him so resolutely to refuse the general exposition of water for Baptism: Nullo modo adducor, saith he, ut Christum de Baptismo verba facere credam: hoc enim esset intempestivum: I can by no means be swayed to think that Christ speaketh of Baptism here: for that would have been unseasonable; And why unseasonable? Why, he gives this reason, Because Christ was ex∣horting to newness of life. But that is not the prime and proper question, or theme in hand. The matter in hand was about Nicodemus translation into the days of the Messias (of which the Nation had so high thoughts) that is, as he thought, into a changed state of happiness; and as it was indeed, into a changed principling and profession: to come under new grounds of Religion, and under a new manner of profession different from what he was under before: Our Saviour tells him, He must not think to slip into the par∣ticipation of this Kingdom, without any more ado than this, now the days of the Messias are come, I shall have my share of the happiness of them, and they will even drop into my mouth; but he must be newly molded, out of his reliance upon his birth prerogative, out of his legal righteousness, out of his carnal performances, and ceremonious services; and by a new birth, as it were, must be introduced into this new world and condition: Now even those that deny that Baptism is spoken of here, yet cannot deny, that Baptism was the way which Christ had appointed for introduction into this new profession; and if the in∣troduction thereunto was the question that was in agitation, as indeed it was, they can as little deny that Baptism is meant and spoken of here.

If Nicodemus were an Overseer of the waters of which there was a touch before, then Christ speaketh to him from his own element, when he speaketh of being born of water:

and if Christ did any miracles at Bethesday waters at this Passover, as he did at the next, this speech of new birth by water, might have some allusion to the effect of those waters, where he that first went in after the Angels moving, was born as it were into a new heal∣thy condition.

Now Christ addeth the mention of the Spirit, to water or Baptism, to difference Ba∣ptism from Pharisaical washings, and legal purifications; for those were carnal rites, the efficacy of which they placed in opere operato; but Baptism is of a more spiritual import, and the vertue of it did not consist so much in the outward washing, as in the inward efficacy of the Spirit, as 1 Pet. 3. 21.

The Phrase the Kingdom of God, did primo intuitu, in the first, most common and most commonly known signification among the Jews, mean and betoken the state and oeconomy of the times under the Messias, in opposition to the state and oeconomy in the times that were before, as hath been shewed: and in this sense did Nicodemus look upon and for the Kingdom of God, and accordingly in that sense, first doth Christ apply his speech unto him: But yet withal, our Saviour and the Gospel-acceptation, hath raised the ex∣pression to a higher and more spiritual signification, than the Jews did take it in, and that is to betoken the state of Grace and Sanctification, in any person under this Oeconomy of the times of Messias or the Gospel: And as the word The Church doth not only express the whole Church Visible though it do most commonly express that, but also includes withal and speaks the Church invisible or those that are sanctified, which most properly are the Church indeed: so The Kingdom of Heaven, doth not only intend the visible Kingdom of the Messias in the altered state of the oeconomy in his days and under the Gospel, though that be the first and most large and common sense of it: but also it denoteth the invisible Kingdom of Christ in the heart of his Saints, where he reigns by his Grace, which is most singularly and especially his Kingdom. Our Saviour therefore in these words, would drive the signification of the term, the Kingdom of God, to the head, and so he doth al∣so the doctrine of Baptism: And as he speaketh of that Kingdom to the utmost extent, namely both the external dispensation, and the internal operation of Gods way of Salva∣tion under the Messias, so likewise doth he, of the twofold birth from above, which re∣fers to them both, namely an Ecclesiastical or new way of admission, as a birth from above, into that changed oeconomy and administration, and that is by Baptism: and a spiritual and new way of introduction as a birth from above, into that blessed state of Grace and Sanctification, and that is by an effectual work of the Spirit. He would first inform Nicodemus of the outward way of admission into the Kingdom of Heaven, as that signified the changed state of administrations under the Gospel, and that saith he, is by being born of water: But then he would shew, both that there was more to be looked after in the Kingdom of Heaven, than only an outward change of dispensations, and more to be looked after in Baptism than only the external washing, and therefore he addeth and of the Spirit: He that will enter into the Kingdom of God, that is, into the state of the Gospel, he must be born of water, but he that will enter into the Kingdom of God, that is, into the state of Grace, must be born of the Spirit. Baptism is Gods Or∣dinance for the former purpose, and it is necessary for that end ratione praecepti, and we must obey God in it: The Spirit is Gods operation for the latter purpose, and it is neces∣sary ratione medii, and we must attend on him in his way for it.

Vers. 6. That which is born of the flesh is flesh.

Christ in the former words had declared the manner of the New birth, and here he speaks of its dignity: comparing it with the birth-priviledge of descent from Abraham. For though, as to outward honour and prerogative, that had something, and that not a little in it, yet that birth was but according to the flesh, and what conduced it towards entring into the Kingdom of Heaven which was spiritual? But he that is born of the Spirit, is spiritual, &c. And thus he is still winding up Nicodemus higher from his gross and carnal apprehensions concerning the Kingdom of God, and days of Messias.

Vers. 8. The wind bloweth where it listeth, &c.

For the clearing of our Saviours argumentation here which is somewhat obscure, we are to observe these things. 1. That by this comparison, he goeth about both to confirm the truth of the doctrine of the New birth which he had delivered, and also something to clear the manner of its being or coming to pass.

2. The comparison seemeth not made between the wind and the new birth, but be∣tween the wind and one anew born, for observe the application, So is (not the birth of the Spirit, but) every one that is born of the Spirit: yet is the application to that work it self not to be excluded. The comparison therefore runneth thus. As the wind blowing at its own liberty: thou hearest the sound of it, and so art sensible of the stir∣ring of such a thing, but knowest not how it blows or what becomes of it: even so is

every one that is born of the Spirit: the Spirit worketh this product of the new birth in whom and when it pleaseth: and he upon whom the thing is wrought, findeth by the change and effects in himself, that such a thing is done, but he cannot tell how it is come to pass and actuated, and to what progress and efficiency it will grow. And so doth Christ explain to the sensual and gross understanding of Nicodemus, the truth of the things that he had spoken in as plain notions as they could be uttered. First, He asserteth the truth and reality of the New birth, a thing to be as well perceived by the fruits and consequences of it, as the wind by the sound. 2. That the Spirit doth work this by as free an agency and unlimited activity, as the wind doth blow at its own liberty without confinement or restraining. 3. That this work is inscrutable and past the fadoming of humane reason, as is the way of the wind where it begins and where it terminates.

Vers. 10. Art thou a Teacher of Israel, &c.

Talmud Torah, or the teaching of the Law in Israel was in so high esteem amongst them, and that most deservedly, had they gone the right way to work, that they prized nothing at a higher value, nay nothing of an equal dignity with it: They esteemed it the most precious of all the three Crowns that the Lord had bestowed upon Israel, The Crown of the Kingdom, the Crown of the Law, and the Crown of the Priesthood, They weighed it against any one of the Commandments, nay against all the Commandments and it out weighed them all. For they had this received position. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amongst all the Commandments there is not one Commandment that is parallel to the learning and teaching of the Law, but that is equal to all the Commandments put together. Maym. in Talm. torah per. 3.

Now there were four sorts of Teachers and teaching of the Law among them. 1. In every City and Town, there was a School where Children were taught to read the Law: and if there were any Town where there was not such a School, the men of the place stood excommunicate till such a one was erected. 2. There were the publick Preachers and Teachers of the Law in their Synagogues, Act. 15. 21. most commonly the fixed and setled Ministers and Angeli Ecclesiae, and sometime learned men that came in occasionally, as Act. 13. 14. 3. There were those that had their Midrashoth, or kept Divinity Schools, in which they expounded the Law to their Scholars or Disciples: of which there is ex∣ceeding frequent mention among the Jewish writers, especially of the Schools of Hillel and Shammai: Such a Divinity professor was Gamaliel, Act. 22. 3. 4. And lastly, The whole Sanhedrin in its Sessions, was as the great School of the Nation as well as the great Judicatory: For it set the sense of the Law, especially in matters practical, and expound∣ed Moses, with such authority, that their gloss and determination, was an ipse dixit, a positive exposition and rule that might not be questioned or gainsaid.

Of this company of the great Doctors and Teachers of the Sanhedrin, Nicodemus was one, and it may very well be conceived that he kept a Divinity School, as other of the great Doctors did, and so he was doubly a Teacher of Israel, and yet knew not these first principles of Religion. But whether he kept a Divinity School or no, as he was a mem∣ber of the Sanhedrin, he was in place of the highest Teachers of the Nation, and this re∣tortion that our Saviour puts upon him, is parallel to that that the Apostle useth, Rom. 2. 21. Thou that teachest others, teachest thou not thy self?