although uniformly assumed in the Bible, and frequently asserted in express terms, and abundantly verified by the experience of our own hearts, as well as by the universal history of the world, is so offensive and alarming to every unconverted man, that he is prone, if not to deny its general truth, at least to mitigate and soften its meaning, in so far as it applies to his own case; and hence many a one who admits in general terms, because he cannot decently deny, that he is a sinner, shows by his whole spirit and conversation, that he has no idea of what is implied in this confession, and no heartfelt conviction that he needs to be born again. He admits that he has some imperfections—some natural frailties, some human infirmities; he may even charge himself with a few occasional delinquencies-with the omission, or careless discharge of duty, and perhaps with certain acts of positive transgression. But while he admits his imperfection to this extent, he is unwilling to believe that he is so utterly fallen as to be unable to restore himself, or to stand in need of so great a change as is implied in being "born again!" Hence, when his conscience is at any time impressed, he thinks of nothing more than a mere outward reformation, a little more attention to duty, a little more circumspection in his ordinary conduct; and thus "cleansing the outside of the cup and platter," he looks for acceptance with God, and admission into his kingdom, although, inwardly, no change has been wrought, none that can, even in his own estimation, correspond with, or deserve to be called a new spiritual birth. If any

such shall read these lines, it should be a very solemn reflection to them, that the Lord Jesus, when he spake to a self-righteous Pharisee, a master in Israel, made no account of his exterior decency, but insisted on the necessity of his being born again; and that, too, in terms which declare that this necessity is alike absolute and universal, there being no man of whom it is not true, that he must be converted or condemned. If you imagine, then, that you may enter into the kingdom in some other way, and that you have no need to undergo that great preparatory change, I beseech you to remember that the Lord Jesus is of a different mind-that he makes no exception in your behalf, but affirms, without qualification or reserve, that " except A MAN be born again, he cannot enter into the kingdom of God." That solemn statement rests on the fact of our universal depravity; and even were it more difficult than it is to discover the grounds and reasons on which it is founded,—such a declaration, coming from him who is at once the only Saviour and the unerring Judge, should impress our minds with the conviction, that the matter is finally settled and determined by an authority which no power in heaven or on earth can challenge or resist. His authority in this matter is supreme, and one distinct statement of his will should be received as a final and irreversible decision; but the same testimony is often repeated, and in great variety of language. At one time he tells you, "Except you repent, ye shall all likewise perish;" at another, "If ye believe not, ye shall die in your sins ;" at a third, "Unless ye be con

verted, and become as little children, ye shall not enter into the kingdom of God." But in his words to Nicodemus there is a remarkable peculiarity; he does not merely declare that no unregenerate man shall be admitted; he affirms that he CANNOT, that it is impossible he should be; and it is to the grounds on which this impossibility is affirmed that I now proceed to speak.

II. In the Scriptures, we read of some things that are impossible with men, but which are not impossible with God; and of other things that are impossible both with God and man. Some things that are impossible with men are possible with God, and to these the angel referred, when he said to Mary, "With God nothing shall be impossible ;" and our Lord himself, when he said to the disciples, "With God all things are possible." But while, in respect to any mere natural difficulty, God's Almighty power is more than sufficient to overcome it; there are certain things which may be said to be impossible with God himself -not from any defect of power on his part, but from their repugnance to his essential attributes, and their opposition to his unchangeable will. Hence we read, that "it is impossible for God to lie," that he " cannot deny himself," and that "without faith it is impossible to please him," the things supposed being in their own nature contrary to the essential character of God, so that he cannot be as he is he must cease to be God, before these things can come to pass. It will be found, that to this class of moral impossibilities the salvation of an unregenerate man belongs.

There is a very remarkable difference betwixt the statement of our Lord to Nicodemus, and the deliverance which he pronounced on another case of great difficulty. In reference to rich men, and the difficulty of their entrance into the kingdom, he had said, when the young man mentioned in the Gospel " went away sorrowful, for he had great possessions," "I say unto you, that a rich man shall hardly enter into the kingdom of heaven and again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." But when the disciples said, "Who then can be saved!” he answered, "With men this is impossible, but with God all things are possible," thereby intimating, that although naturally impossible, by reason of the manifold obstructions with which a rich man has to contend, it was not impossible for him to remove these obstructions, nor any wise inconsistent with his character, to put forth his power for that end; and accordingly, although "not many rich and not many noble are called," yet some in every age have been converted, and made signal monuments of the efficacy of his grace. But mark the difference when he speaks of an unregenerate man: he does not say that his entrance into the kingdom, although impossible with men, is possible with God; but he pronounces absolutely, that, remaining in that condition, he cannot see the kingdom of God,-thereby representing it as one of those things which are impossible with God himself, and which would be alike inconsistent with his declared will, opposed to the essential perfections

of his nature, and subversive of the unchangeable principles of his government. It is possible, indeed, -oh! it is very possible, that an unconverted man may be converted, that an unregenerate man may be renewed,―for this, so far from being opposed to God's will, or character, or government, is in unison with them all, and a fit object for the interposition of his grace and power; but that a sinner remaining unconverted should be saved-that a man "born of the flesh" should enter the kingdom without being “born again" of the Spirit this is an impossibility, and must be so, so long as God is God.

That it is so will appear from the following considerations.

1. No unregenerate man can see the kingdom of God, because it is impossible for God himself to do what implies a manifest contradiction; and there is a manifest contradiction in the idea that a fleshly mind can, without any change of character, become a subject of God's spiritual kingdom. The expression here used to denote the state of safety and happiness into which God brings his people, is deeply significant and instructive. It is not spoken of, you will observe, as a state of mere safety-mere exemption from punishment, or immunity from wrath-but as a kingdom, -a kingdom in which they are safe, because they are protected by his almighty power, and happy, because they are cherished by his infinite love, but still a kingdom, in which, besides being safe and happy, they are placed under rule and government, and expected to yield submission and service, as his obedient