ing chapter. "Now when he was in Jerusalem, at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what what was in man.' These per

sons believed in his name on the evidence of his miracles, yet there was something wanting to make them cordially and faithfully his friends; he knew this, and therefore he did not commit himself unto them.

Nicodemus was one of these persons; he came and made profession of his faith, saying unto Jesus, " Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him." Now this is precisely the profession of faith which multitudes who are esteemed very orthodox in the present day, would make; and so far as it goes, it is excellent; for a clearly convinced understanding is the true ground of access to the affections. This is what is called a reasonable belief on reasonable evidence; and any thing more than this, any thing of an inward spiritual nature is decried as enthusiasm. But observe what he said who knew what was in man, penetrating the secresy of Nicodemus' heart, and seeing what

he wanted still, he immediately spoke to the point. "Jesus answered, and said unto him, Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of of God." And thus we say to those who boast of their reasonable orthodoxy, flattering themselves that there is no extravagant feeling or overheated zeal in their religion; except the affections of your heart be influenced by the conviction of your understanding, except ye experience before you die, that which at present you call enthusiasm, you shall never dwell with God.

The Apostles with one consent bear testimony to the necessity of this spiritual change, this quickening into life those who were dead in sins. You hath he quickened, saith St. Paul to the Ephesians, you hath God quickened, who were dead in trespasses and sins, wherein in time past ye walked. St. Peter calls christians new born babes, being born again not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever. St. James, says concerning them, that God of his own will begat them with the word of truth, and St. John speaking of himself and all those who are born of God, says, we know that we have passed from death unto life. Now if Christ and his apostles meant merely to say, that the characters of men must be reform

ed before they can be considered Christians, they certainly made use of most strange and unnatural language for their purpose: but if they intended to say that the inward constitution of a man's heart must be changed, that the eyes of his understanding must be enlightened, that his affections must be sanctified and set on heavenly objects, that his will must be subdued and rendered conformable to God's will, that a new and divine nature must be given to him differing from his old nature, as completely as light differs from darkness, or life from death ; if this were their intention, then they used the most appropriate and significant language that can be conceived.

This, therefore, we contend was their meaning, and nothing less than this. If then this vital change, this life from the dead was absolutely indispensable in Jerusalem before a circumcised Jew could become a real Christian, and at Ephesus before an uncircumcised Greek could become a Christian; it must equally be absolutely necessary in England, before an Englishman, whether baptized or unbaptized, can become a Christian. In Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature; neither education availeth any thing, nor ignorance, but a new

creature.

The necessity of this change is not in the least degree altered by the natural character of the individual: for neither if a man be a profligate does he require it more, neither if he be amiable and moral does he require it less. It is of the utmost consequence that this point be rightly understood, and that a clear distinction be made between moral character, and spiritual life. One man requires a vast deal more reformation of conduct than another; but all men require equally a spiritual change of heart. The skeleton is as completely dead as the scattered bones; the carcase is as completely dead as the skeleton, and whether bones, skeleton or carcase, there is no breath of spiritual eternal life in them, till the Lord God of Hosts commandeth, saying, come from the four winds, O breath, and breathe upon these slain that they may live.

1st. Observe that group of profligates, working uncleanness with greediness; they drink, they swear, they fight, they sing licentious songs, they riot in filthy conversation, they have eyes filled with adultery, they disregard and disobey their parents, they despise and neglect the bible, they break the sabbath. Earthly, sensual, devilish, hateful and hating one another, haughty, scornful, supercilious, they seem to fear neither God nor man! These resemble the dry and scattered bones in the

valley, the marrow from within as well as the flesh from without all gone, the joints all broken, not even the form of life, behold they are very dry. Can these live to God? Can these become humble, watchful, holy? Can these crucify the flesh with its affections and lusts? Can these put on the Lord Jesus Christ, and exercise love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance? O Lord God, thou knowest.

2d.-Observe that other group-every day characters-they are attending to their worldly business with all diligence in their shops, their fields, their families, their studies; one has purchased or rented a new farm, and he is engaged getting it into order, another has purchased some new oxen or horses, and he is engaged trying them; another has got a new book, and he is all anxiety reading it; another has married a wife, and he is wholly occupied in his domestic enjoyments-all are fairly employed, there is nothing remarkable about them one way or other, they are living just according to the common course of the world-speak to them of religion, tell them they are neglecting their souls all the while, some of them are silent, some deny the charge, some say very true, too true indeed,' and heave a sigh: all of them go on just as before. God is not in their thoughts, eternity is not in their plan, and al