lation to a change which was necessary to take place in Gentile sinners, in order to their becoming the people of God, it might possibly have been understood. But that such a great change as this expression implied, must pass upon all men, upon Jews as well as Gentiles, was, to this learned Pharisee, quite incomprehensible. He therefore proposed what appeared to him to be an insuperable difficulty with regard to this doctrine, understanding it in a literal and not in a figurative sense. Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? This was evidently an attempt to set aside the doctrine, by pretending not to understand it in any other than a literal sense; although figurative language was common in conveying instruction among the Jews, as well as generally throughout the East.

Our Saviour therefore proceeded to explain Himself in a manner that Nicodemus could no longer profess to misunderstand. 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. Marvel not that I said unto thee, Ye must be born again. Here our Saviour assured him that He was not speaking of any birth after the flesh, or of being born into this world; but of

a new principle to be communicated to the soul by the operation of Divine grace; in consequence of which he who partakes of it becomes a new creature," a child of God, and an heir of the kingdom of heaven. The expression, being born of water, seems to refer to the outward cleansing of the life and conduct from the defilement of sin; respecting which the Apostle addressing the Corinthians, asks, Know ye not that the unrighteous shall not inherit the kingdom of God? and after enumerating the various characters of the ungodly, adds, And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Being born of the Spirit refers to the inward renewing of the heart by His gracious operations. The two expressions denote the change of mind and conduct which takes place in those who with the heart believe in the Lord Jesus Christ, through the influence of the Spirit of God. The Spirit is the author of regeneration, or of that change of heart which must take place in every human being, high or low, rich or poor, in order to his entering into the kingdom of God. The Apostle exhorts those who are born of water and of the Spirit, Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and

23

22 2 Corinthians v. 17. 231 Corinthians vi. 9, 11.

our bodies washed with pure water.24 Holiness of heart and life go together, wherever this great change takes place; so that the subjects of it are led to glorify God in their body, and in their spirit, which are God's.25

Some, however, have supposed that by being born of water, is meant being baptised into the faith of Christ. Baptism with water is the initiatory rite of Christianity, with which all who believe its sacred doctrines are bound to comply, as a token and badge of their profession, that they have put on Christ; and are therefore to baptise their children also, in order to evince that they have given them up to God, from whom they received them; and by dedicating them to His service, declare their resolution, in obedience to the Divine command, to bring them up in the nurture and admonition of the Lord,26 that they may be His children. But I do not apprehend that a compliance with the ordinance of Baptism was intended by our Saviour, when He made use of this expression; but that He referred to the change of conduct which will ever accompany a change of heart. I conceive that the sixth verse was designed to be an explanation of the fifth. And this implies, that as that which is born of the flesh is flesh, or, as when born into this world we are depraved and sinful, this pollution

24 Hebrews x. 22. 25 1 Corinthians vi. 20. 26 Ephesians vi. 4.

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of nature must be removed, both inwardly in the heart, and outwardly in the conduct, in order to our entrance into the kingdom of God. Sin is so hateful in the sight of God, that the sinner as such cannot be admitted into His holy presence. The Psalmist addresses the Lord his God, Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with Thee; the foolish shall not stand in Thy sight; Thou hatest all workers of iniquity." And the prophet, Thou art of purer eyes than to behold evil, and canst not look on iniquity. Mankind being thus cut off from communion with God by sin, the cleansing with water here spoken of is absolutely necessary, in order to admission into the kingdom of God. How this is effected, we learn from the statement of the Apostle to the Ephesians, Christ loved the church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.29 Of the new birth of which our Saviour speaks, Baptism with water is the outward and visible sign, appointed by God, as a representation of the purity, and freedom from all pollution which becomes those who are admitted into the visible church of

27 Psalm v. 4, 5. 28 Habakkuk i. 13. 29 Ephesians v. 25-27.

Christ on earth; and which ought to be their distinguishing characteristic in the world, in conformity with their holy calling and profession. But it is the being born of the Spirit which constitutes the great change here spoken of. It is this which our Saviour most especially insists upon when He says to every individual of the human race, Ye must be born again, or from above, as it has been rendered; for that only which is born of the Spirit is spirit. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. 30

Our Saviour having made this most important declaration, proceeds to describe the manner of the Spirit's operations on the soul of man. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit. The Divine sovereignty of the Spirit's operations is here intimated, He bloweth or breatheth where He will. This shows our entire dependence upon Divine grace. The work of salvation is not the work of man. We could not save ourselves, if we would. It may also be said, that we would not, if we could. The sovereignty of the operations of the Spirit is thus spoken of in order to humble the pride of

30 Romans viii. 5.