"He is the Amen, the true and faithful Witness.”? The introduction is peculiar to our Lord, being used: by none but him; and by him only on peculiarly important occasions; and on subjects not generally believed. This solemnity of introduction surely leads us to expect something vastly important; something far remote from pharisaical instruction, which taught men to cleanse the outside alone; and far superior to it. But let the words of our Lord be, read, according to the sentiment, that baptism is synonymous with regeneration. "Verily, verily, I say unto thee, Except a man, be baptized, he cannot see the kingdom of God:" and to what does it amount beyond pharisaical instruction? 4 The law of Moses had "divers baptisms:" the Pharisees added still more; yet all these were merely "washing away the filth of the flesh." The baptism of John was well known at this time. The special baptism of christianity "In the name of the "Father, and of the Son, and of the Holy Ghost," was not yet instituted. The expression likewise, "he cannot see the kingdom of God," certainly relates to something, which a mere external rite could not communicate. The general interpretation of the term," the kingdom of God," as denoting the kingdom of the Messiah; or the kingdom which the God of heaven would set up, under the rule of the Messiah, will not, I suppose, be objected to. To see the kingdom of God," must therefore Rev. iii. 14. 53. viii. 51. 58. Luke xi. 38. Gr. * John iii. 5. 11. v. 24, 25. vi. 26. 32. 47. 4 Mark vii. 4. 3 Heb. ix. 10. Gr. mean; to understand the nature, and the blessings, of that kingdom, and the obligations, under which the subjects of it would be brought. But it does not appear, how the want of baptism could exclude a man from this knowledge, or how the administration of baptism could confer it. When christian baptism was fully instituted, no adult was admitted to it, who did not previously, in an intelligent manner, profess faith in Christ, which must imply some knowledge of the kingdom of God.' Baptism, therefore, in that case, must be subsequent to "seeing the kingdom of God."-It is, however, evident, that regeneration, (as understood by Calvinists, and by the evangelical clergy, and by many who do not think themselves Calvinists, whatever others may call them,) is absolutely necessary, and altogether sufficient, to enable a man to "see the "kingdom of God."-" The natural man receiveth "not the things of the Spirit of God: for they are "foolishness to him, neither can he know them, "because they are spiritually discerned," If our Lord intended merely to say, "Except a man be "baptized he cannot see the kingdom of God;" it would assuredly have been far more obvious explicitly to say this: I desire profoundly to reverence his divine wisdom, and to be silent in humble submission, when he proposes instruction in language, which I should not have previously expected. Yet I can find no instance, in which so plain and simple a thing, as external baptism, is represented in lan 1. Acts viii. 37. * 1 Cor. ii. 14. guage so highly figurative; as to lead every serious unlettered reader, at least, to think something vastly more spiritual, and internal, and sublime, was intended and therefore, it is impossible for me to admit this, in the present case, without far stronger proof than has yet been adduced. σε Most certainly Nicodemus did not thus understand the words of our Saviour; else he would not have answered, "How can a man be born again "when he is old? Can he enter the second time "into his mother's womb and be born?" And, undoubtedly, our Lord's subsequent discourse was by no means suited to rectify his error; if only outward baptism was intended. "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." The repetition of the same emphatical introductory words should not be unnoticed. The word again, (born again,) seems to be here expounded; allowedly, with reference to the initiatory sacrament of Christianity. As without the external administration of baptism, (the outward and visible sign of regeneration hereafter to be instituted,) no one can enter the visible kingdom of the Messiah; so, without the thing signified, even regeneration by the Holy Spirit, no man can become a true subject of his kingdom, or be admitted into it; as belonging " to the church of the first-born, whose names are written in “heaven."." That which is born of the flesh is *flesh, and that which is born of the Spirit is "spirit." From the language of St. Paul, on this subject, in the eighth chapter of Romans,' it must appear evident, to every attentive and impartial reader; that "the flesh" means human nature, as fallen in Adam, and unrenewed by grace; and "the spirit," that new nature, or "spiritual mind," which is derived from Christ," the second Adam," by his life-giving Spirit. "That which is born of the flesh "is flesh." It is carnal; enmity against God, not "subject to the law of God, nor indeed can be." "That which is born of the Spirit is spirit;" spiritual, and capable of loving and obeying God. " So "then they that are in the flesh cannot please God: "but ye are not in the flesh, but in the spirit; if so "be the Spirit of God dwell in you." It is remarkable, that our Lord, in this part of his discourse with Nicodemus, does not mention again the outward emblem of water; but "the inward and spiritual ' grace' alone. He proceeds to say, "Marvel not "that I said unto thee, Ye must be born again." What would there have been, to excite astonishment, especially in a Jew, and a Pharisee, if our Lord had been understood, as saying, 'Ye must be baptized?' It is manifest that Nicodemus was greatly surprised at what he heard, as at some new proposition, or requirement, the meaning of which he did not comprehend. And our Lord, instead of informing him, he only meant, that he must be baptized; proceeds to say, "The wind bloweth "where it listeth; and thou hearest the sound "thereof; but canst not tell whence it cometh, and • Rom. viii, 1—13, 1 "whither it goeth: so is every one, that is born of "the Spirit." The effects of the wind we perceive, most sensibly and undeniably; but we cannot direct its motions, nor clearly explain its variations: thus, the effects of being "born of the Spirit," in repentance, faith, love, and holiness, are manifest; but we can neither explain the manner, in which divine life is communicated to the dead in sin, nor direct the communication to this or that person, according to our wish, or choice. "Which were "born, not of blood, nor of the will of the flesh," (the carnal mind, which can do nothing but resist the divine influence,) "nor of the will of man, but " of God." But what is there in baptism, which the emblem selected by our Lord, is suited to illustrate? Is there any thing answerable to the expression, "The wind bloweth where it listeth?" The administration of it is evident, and often publick, but its effects are not generally and manifestly perceivable; and there is nothing mysterious, or beyond our comprehension, except the inward and spiritual grace,' of which it is the emblem and seal.Nicodemus, still full of astonishment, exclaims, "How can these things be?"" Jesus answered and "said unto him, Art thou a master," (or, teacher, didaσnatos,)" of Israel, and knowest not these διδασκαλος,) "things?" Being "a teacher of Israel," might render Nicodemus acquainted with the "divers bap"tisms" of the Mosaick law; and, as a Pharisee, he was conversant with, the baptisms practised by his * John i. 13. |