fect notions were entertained of the sense in which he used this phrase. This is certain indeed; for even the apostles, after his resurrection, and after he had, during the space of forty days, spoken to them of the things pertaining to the kingdom of God,' could still inquire, Lord, will thou at this time restore again the kingdom to Israel? Now it is evident that those who did not understand the nature of the kingdom of God,' could as little understand the qualifications necessary to 'enter' it.

To the same cause undoubtedly is to be traced much of that difficulty which Nicodemus betrayed of understanding the language which Jesus used, and of entering into the new views which he presented. In this particular case, as well as in a considerable part of his public instructions, it appears to have been the design of our Saviour, not so much to communicate truth in its meridian clearness and lustre, as in the fainter beams of dawning light,-not so much the perfect system of truth be came to teach and establish, as its rodiments. This observation is exemplified not only in the constant use of parables, but in those new applications which he was accustomed to make of familiar religious phraseology, and which were as wisely adapted, as they were obviously designed, gradually to insinuate, without too violently offending established prejudices and errors, those more enlarged views it was his final object to communicate. It would indeed have been impossible, without a miracle in every individual case, suddenly and completely to extirpate in adult minds, errors and prejudices as inveterate and deep-rooted, as were those of the Jews respecting the kingdom of the Messiah, its nature and design, the qualifications for the enjoyment of the blessings it should confer, and the means by which it was to be established, extended and made triumphant in the world. The difficulty of this great reformation, was one among other reasons, which rendered necessary, at the first introduction of

Christianity, sensible divine interpositions, as in the case of Paul, and of Peter and Cornelius, and supernatural illuminations and endowments, such as are described in the language of the New Testament under the images of the descent, the gift, the outpouring of the Holy Ghost.'

I will only add, that it is probable from the two subsequent notices of Nicodemus, both in this gospel, viz. John vii, 50, and xix, 39, which it will interest the reader to consult, that, notwithstanding his apparent incredulity, he received impressions from this conversation, or the public discourses of our Lord, which had more than a transient effect upon his mind; and though we are not informed that he ever publicly avowed himself a disciple of Christ, it is evident he revered him, was desirous of vindicating his innocence when traduced, and of honoring his memory when dead. This confirms the supposition of his honesty, at least that he came to Jesus, though it was by night,' with as honest a mind as any thorough-bred Jew and Pharisee could be expected to bring. It is not improbable that the events accompanying and subsequent to the death of our Lord, strengthened a secret reverence and attachment into actual faith; or emboldened a weak, timid faith into a fearless, open profession. Be this as it may, the whole account which the Evangelist has given of him, brief as it is, might suggest many useful practical reflections if space were left to pursue them.

In con

clusion, we can only say, in the language of Scripture, 'Let every man be fully persuaded in his own mind,' and dare, nobly and fearlessly dare, to follow out the enlightened convictions of his mind, wherever they may lead him, and to whatever sacrifices they may expose him. The fear of man bringeth a snare. But whoso putteth his trust in the Lord, shall be safe,' Blessed,' says our Saviour, is he, whosoever shall not be offended in me.'

SECTION II.

ESSENTIAL TRUTH INCULCATED IN THE PASSAGE EXPLAINED; CAUSES THAT HAVE TENDED TO OBSCURE IT.

In the preceding observations, I have endeavored to explain the first part of our Saviour's conversation with Nicodemus. I remarked on the origin of the phrase, "born again,' which had been in familiar use among the Jews, and had been applied to those, who, embracing the religion of Moses, became thereby entitled to the same privileges that natural birth conferred on the Jewish nation. In opposition to the prevalent erroneous views of the importance and efficacy of the outward circumstance of descent from Abraham, our Lord assured Nicodemus, with emphatic solemnity, that in order to be entitled to, or qualified for the happiness to be enjoyed under the Messiah's reign, his countrymen, though acknowledged to be the seed of Abrahamn, 'must be born again,' that outward birth would not avail to this end; that they must be born of water and spirit, as he afterwards expressed himself, to give a clearer intimation of his meaning; that they must be baptized in token of embracing a new religion, and be born again,' in a spiritual sense; placing henceforth their dependance for admission into the kingdom of the Messiah, on this spiritual birth, as they before had done on a natural birth.

That this conversation was directed primarily against peculiar opinions of the Jews, and is to be thus explained, is manifest from the very mode of expression, "I say unto thee,' Nicodemus, 'ye (Jews) must be born again.' And from the preceding interpretation of the passage it appears, that our Lord made much the same disclosures, and with much the same degree of partial obscurity, on this as on other occasions, in relation to the nature of the kingdom, or religious dispensation he came to establish.

But though the passage has thus far been considered in reference to the Jews alone, which is necessary to a clear understanding of it; yet the inference is by no means to be allowed, that it admits of no important application to ourselves. On the contrary, it is of serious and weighty import to us, and to all men. The principal admonition conveyed in it, is addressed to us in the same sense substantially, and is enforced by an obligation as indispensable, by a necessity as urgent, as when addressed to Nicodemus, or the Jews. This position I shall proceed to explain and confirm.

But I would first observe, that the view which has been given of this passage, as bearing internal marks of an immediate reference to the Jews, yet as strictly applicable to ourselves, may be illustrated by citing the conversation of Christ with the woman of Samaria, in the beginning of the next chapter of this gospel, as a similar instance. It cannot fail to be perceived, that the relation of this interview, like that between our Lord and Nicodemus, has manifestly running through it an adaptation to the circumstances in which it occurred and contains many obvious allusions to the prejudices and to the long standing controversy between the Jews and Samaritans, as well as to certain incidents in the private life of the woman herself, with which it does not appear how he could have become acquainted, but by that more than human knowledge which he displayed on several occasions. But this portion of evangelical history, presents to us mainly the same instruetions that it furnished to the Jews and Samaritans, or to the person immediately addressed. Thus, when Christ assured her, that the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him; God is a Spirit, and they that worship Him must worship Him in spirit and in truth,' that is, with true spiritual devotion, with the inward homage of the mind; we perceive the declaration is pointed pri

marily and particularly against narrow and erroneous conceptions prevalent among both Jews and Samaritans, respecting the character of God, the worth of mere ritual observances, the place and nature of acceptable worship; but this makes it not less applicable to us, nor diminishes in the least its importance. A similar remark may be applied to a large part of the sermon on the Mount.

So likewise when Christ affirms to Nicodemus, and through him to the Jews, 'ye must be born again,' he makes the same declaration in its substantial import to us also. It is to them, and to us, and to all men, an assertion of the necessity of a spiritual birth, as we would become his disciples, and heirs of the glory he reveals. Or, divesting the truth affirmed, of the Jewish form in which it is expressed, we may say, it is an assertion of the universal necessity of the temper and principles of a spiritual religion being formed in the minds of all who would participate in this world, or in the world to come, in the benefits of Christ's mediation.

The Jews were hereby admonished to account the mere circumstance of natural birth within the pale of the Jewish church, and all other outward distinctions, and national privileges, as of no avail towards obtaining acceptance with God under the new dispensation. They, who at the present day have been born in a Christian land, are taught that this outward circumstance of the place of their birth, though certainly in itself a privilege, can make them Christians only in name; it can no more make them Christians, really and truly such, than it can make them philosophers; to become Christians in truth they must be born again,' in a spiritual sense. And all of every age and country, are admonished to beware of placing dependance on anything else equally as unavailing to the same end, as peculiar external advantages, or ritual observances, on anything, in fine, external to the mind itself. The heart must be formed after the image of God in right.