should receive." (John vii. 37-39.) The same connexion of emblem and what it represents, is found in the passages which we have lately considered from Tit. iii. 5.

Our Lord proceeds to shew, that any change effected by any other agent, leaves a man just as he was before Yea, though a man should be born again, in the way wherein Nicodemus conceived Jesus to speak, he would retain all that constituted the necessity for the regeneration which was the subject of his conversation; "that which is born of the flesh, is flesh"sinful, under condemnation, subject to the curse; "and that which is born of the Spirit," (here is the agent without the emblem) is spirit”—spiritual-free from condemnation, and the curse due to sin; for "where the spirit of the Lord is, there is liberty."

Having illustrated the mode of the Spirit's operation in regenerating the sinner, by the ignorance of man respecting the blowing of the wind, He proceeds, in reply to the question of the Pharisee, to point out the means through which the Spirit of God accomplishes this wonderful work. The Scriptures were neither silent nor obscure upon the agency and the means by which it is to be done: and Nicodemus, as a Master in Israel, ought to have known them. "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever believeth in Him should not perish. but have eternal life. For God so loved the world, that He gave his only-begotten

Son, that whosoever believeth in Him, should not perish, but have everlasting life."

This is that discovery of Jesus' character which is made in the preaching of his Gospel-even as having been given by the Father, from love to his lost and helpless people, to be a sacrifice for their sins-which is connected with salvation, and produces scriptural, spiritual Regeneration. For this purpose is the record of that stupendous fact declared in the ears of the sinner, that he "believing it, might have life;" (John, xx. 31;) for this purpose is "Jesus Christ evidently set forth" in the preaching of his Apostles, "crucified among men," (Gal. iii. 1,) that those who were obnoxious to divine wrath might look unto him and be saved." (Isai. xlv. 22.) Our Lord plainly points to his character as SAVIOUR, as that which when known produces the regeneration necessary for entrance into the kingdom of God-He points to the exhibition of his atoning sacrifice, in the preaching of his witnesses, as the means by which that knowledge is to be obtained -and he has taken away all room for glorying in any who do know Him so revealed, since it is by the teaching of his Spirit.

What more unlikely means to administer health and cure to the Israelites than the lifting up a serpent of brass! Might not those who heard the news announced throughout the camp, that he who looked on it should live, have argued--as the natural man would argue--"what connexion is there between my looking on an inanimate representation of a serpent lifted up

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on a pole, and the removal of my malady, and the restoration of my health! Nonsense! give me a rational remedy and I shall apply it; but as for looking to this serpent, it is too childish, and I will not." And does not sense argue thus respecting Jesus? "What connexion is there between my believing a report concerning the design of the awful scene at Calvary, and the deliverance of my soul from the guilt and dominion of sin? Nonsense! it were rational to suppose, that if I became qualified by my obedience and virtue, I should have favour with God, but as to believing that this is true, I will not." If, in the former case, the infidel Jew perished because he despised the plan which Jehovah had provided for healing, and perish he assuredly would, was not his destruction wilful? And if, in the latter case, the Baptized infidel who despises the plan which God has revealed for shewing mercy-if he esteem the preaching of the cross, foolishness if he turn from the only object which can attract to love and to happiness, perish in his unbelief and dying in his unbelief, he undoubtedly will perish (Mark xvi. 16,) will not his perdition be The Israelite, however deeply,

upon his own head?

or however slightly, wounded, was healed by the view of the serpent; and the sinner, however gross or moral, can only be healed by believing in Jesus; and believing, he becomes healed immediately. Therefore is it that we preach the gospel. This may, and this does, appear to the wise and prudent of this world as absurd; yet it is the very truth of the living God, and

the perfection of wisdom to those who are taught of God to understand it. The means of regeneration, the only legitimate means, the only means upon which we can scripturally expect the blessing of God the Spirit, is the testimony of the Apostle to the atoning sacrifice of Jesus, "the record which God hath given of his Son." This is that "ministry of reconciliation" committed unto them, as the chosen witnesses of Christ, which we preach; their testimony, not ours; to this we press the attention of our hearers, as of persons upon the brink of perdition. We declare glad tidings unto ALL people, in proclaiming the Apostolic record, of the "taking away of sin by the sacrifice of Jesus." To Him, and to Him only, and to nothing else but Him, we direct men to look for salvation, relying upon His gracious promise, as we follow, in this exhibition of Him, his own direction: "I, if I be lifted up, will draw all men unto me." (John xii. 32.) To Jesus lifted up at Calvary, are sinners to be directed; as to the serpent lifted up in the wilderness, were the eyes of the perishing Israelites to be turned. Did their looking in that case meet a disappointment, or did they who looked, live? Even so in this, the word has passed the lips of the Son of God, and is recorded in the book of life; "whosoever believeth in Him (Jesus) hath everlasting life, and shall not come into condemnation, but is passed from death into life." (John v. 24.) Man may talk of other means of regeneration, but the word of God points out this. The sinner may be directed to repent and pray, but the word of God calls his attention, not

to those things which he cannot do, but to the gospel. The sinner may be encouraged by blind guides to conclude from his distress and anguish of spirit, that the Spirit of God is working his regeneration; but the word of God teaches that the office of the Spirit is to "testify of Christ," and gives us no ground for supposing any work is His which proceeds not from, or which is not accompanied by, a belief of the gospel. The Scriptures upon this head are neither few nor hard to be understood. John, in the first chapter of his gospel, (Verses 12 and 13) says, "To as many as received Him to them gave He power to become the Sons of God, even to them who believe upon his name, who were born (spiritually) not of blood, nor of the flesh, nor of the will of man, but of God." This privilege to be called the Sons of God did not descend to them from their parents, they were not believers — they did not receive by inheritance the blessing of eternal life, as they did the lands, and honours, and privileges, of their fathers-it was not in consequence of any desires of others, but of God, "who sheweth mercy upon whom He will shew mercy; and hath compassion upon whom he will have compassion." (Rom. ix. 15.) To this purpose we find James writing in his first chapter, (verse 18,)Of his own will begat he us" -how?" with the word of truth." And Peter in his first epistle, "born again, not of corruptible seed, but of incorruptible by the word of God, which liveth and abideth for ever." (1 Pet. i. 23.) In these passages, the word of the truth of the gospel is the means of re