most so expressed in our English version; now the coat was without seam, woven (vodev) from the top throughout.

In James, 1: 17, 3: 15, 17, it characterizes the good gifts and the wisdom that do, or do not, come from above, so plainly, that it could be rendered reasonably, in no other way, than it is, in those three places. In John 19: 11, it is also rendered as it should be, in the reply of the Saviour to Pilate: Thou couldest have no power at all against me, except it were given thee from above.

In John 3: 3, 7, 31, it occurs thrice; and in the last instance it is correctly rendered: He that cometh from above is above all. But in the former two, in connection with regeneration, it is rendered again, instead of from above, the proper and far superior meaning.

The verb yevvάo occurs 70 or 80 (perhaps 73) times in the New Testament. In its passive forms it will sometimes answer to be rendered into English, by the word born; but not preferably, not strictly. It respects the paternity, not the maternity, of the matter or person in question. It means generally to produce, with reference to the relation of the sire or father; though it often occurs, incidentally, so as to involve the idea of relationship maternal, or of being born. Still, it primarily means to beget, or in its passive forms, to be begotten, or produced with reference to the relation of sire or father. Thus it is used so often in the first chapter of Matthew, Abraham begat. Isaac, and so onward; where the idea of generation proper or the relation of the sire, appears, as the clue to the meaning, or its exemplification in its elemental original import.

Now in reference to regeneration, it is improper to say we are born of God. The reason is, plainly, that the idea of being born appertains not to the sire, but to the mother alone. Though figures must not be pressed into minute particulars, or interpreted as if they went on all fours in their similitude,

Quadrupedante putrem sonitu quatit ungula campum : Though metaphors must not be taken for similes, or these allegorized into epic or history, yet we may carefully extend the figure, so as to include the proper maternal relation. The church is our mother. We are born of the church; God is not our mother. The church is The Bride, the Lamb's wife. The figure pervades the whole Bible. He that hath the Bride is the Bridegroom. And of Zion it shall be said, This and that

man was born in her: and the highest himself shall_establish her. The Lord shall count, when he writeth up the people, that this man was born there. But Jerusalem, which is above, is free, which is the mother of us all. Ps. lxxxvii. Gal. 4: 22-31. Is. 54: 1-8. God is our Father. He hath begotten us. Of his own will begat he us by the word of truth. The verb here is not γεννάω, but ἀποκυέω ; occurring twice only in the New Testament, in James 1: 15, 18. Βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας. Hence the phrase born of God is quite improper. It is a mixture or perversion of the ideas that properly compose the figure, and is less a perfect metaphor, than an instance of catachresis, the violation of one, the abuse or mistake of a trope.

With these observations, we subjoin a translation of the conversation of the Saviour with Nicodemus, so far as relates to this subject, after a few preliminary thoughts.

1. It was oriental, ancient, and Jewish, to employ the paternal and filial relations, very extensively, very commonly, in prose and poetry, to express similitude of any sort, moral or intellectual, social or professional, incidental or physical. Of this the examples are too abounding and too familiar to need more than a reference to them.

2. Similitude, moral, is the basis of the figure, so often employed throughout the Bible in reference to vital piety, especially its commencement in the soul. Whence, the spirit of adoption, whereby we cry, Abba, Father. For as many as are led by the Spirit of God, [influenced supremely by what the Spirit saith to the churches,] they are the sons of God. Beloved, let us love one other: for love is of God; and every one that loveth is born [begotten, ix zou dεou yeɣévηiai] of God.

3. The word is not used with such a technical or metaphysico-logical exactness, by the inspired writers, as by the theologians, and especially the theologasters, of our day and nation. What extra-orthodox dogmatizer among us, would not feel his glory impeached, and his literalizing bigotry devoutly all afloat, if one were to tell a people in his hearing, from the pulpit, I have regenerated you! Yet the word yevvάw ever means as much in reference to initial piety; and is ordinarily used in this relation, in respect to the agency of God, as the Grand and Incomparable Author, ALWAYS, of regeneration, whenever and whereever the thing occurs. Still, in a sense equally plain, and plainly subordinate, and much unto edifying, and certainly scriptural,

and often necessary, as well as proper, may it be said that the preacher, by whom they believed, regenerated them in Christ! I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructers in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten [regenerated, yo vuas ¿yivvnoa] you through the gospel. 1 Cor. 4: 15. Unto Timothy, mine own son in the faith. To Timothy, my dearly beloved son. To Titus, mine own son after the common faith. And in Philemon: Albeit I do not say to thee, how thou owest unto me, even thine own self besides, 19. And, I beseech thee for my own son, Onesimus, whom I have begotten [regenerated, öv ¿yévvnoa] in my bonds, 10.

4. Nicodemus plainly understood the literality of the figure, although he stumbled at the sense, in reference to the paternal relation of begetting. Sapienti, non surdo, sat verbum. Quia in matris uterum nati non intramus, sed geniti. Nati autem relinquimus. Quomodo potest aliquis γεννηθῆναι γέρων ὤν ; μὴ δύνηται εἰς τὴν κοιλίαν τῆς μητρὸς αὑτοῦ δεύτερον εἰσελθεῖν καὶ yevvηoñvac; Intrare secundo! Quid sit, nisi ut referat quasi ad primarium introitum scilicet, cum generetur?

5. The eighth verse, The wind bloweth where it listeth, etc. has been improperly taken, by many, to refer to the mode of the Spirit's influences in regeneration, instead of their reality alone. This view seems to us materializing and unhappy. It is remarkable, through the whole colloquy, how strictly and steadily the Saviour testifies of things, facts, realities; requiring the docile faith of his pupil, to the official and solemn averments of one, whom he acknowledged rationally, as a teacher come from God. And it is equally obvious that Nicodemus affected, not faith and the obedience of faith, to which his unregenerate accomplishments left him a stranger; but the philosophy of matters, their modes and relations, or their rational credibility alone; without thinking how much faith became him, or how much it was deserved and demanded by his teacher. How can a man be begotten when he is old? How can these things be? With him it was all How, and not WHAT. Realities, as such, though declared with a verily, verily, and by Jesus Christ, and often reiterated, he cared not to apprehend or appreciate. The Saviour cared for these mainly, testified them palpably, and rebuked the unbelief that withheld his confidence. Verily, verily, I say unto thee, we speak that we do know, and testify that we have seen; and ye receive not our witness. He

expostulates with the doubts of his catechumen, as it were, thus: Why, Nicodemus, do you not also doubt the reality of the wind? It is a viewless, invisible agent. You know it by inference alone from its effects. It bows the foliage of the forests and the fields of yellow grain. It distends the canvass of the mariner and chafes the mountain surges of the ocean. But you never saw it; nor can you comprehend its laws, its motions, or its modes; or prognosticate its phenomena for a single day. Equally real, and equally palpable are the influences of the Spirit; and equally credible, in the case of every one that is begotten of the Spirit.

We proceed to the translation.

Jesus answered and said unto him, verily, verily, I say unto thee, except a man be begotten from above, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be begotten when he is old? Can he enter the second time into his mother's womb and be begotten? Jesus answered, verily, verily, I say unto thee, except a man be begotten of water, even of the Spirit, he cannot enter into the kingdom of God. That which is begotten of the flesh, is flesh; and that which is begotten of the Spirit, is spirit. Marvel not that I said unto thee, Ye must be begotten from above.

We close with a few observations.

1. To love the truth supremely, practically, habitually, and to take it thus for our rule in all things, is the proper proof and evidence of a regenerated state.

2. In substance the thing was the same always, and under all dispensations, and is as real as vital piety, as rational as the temper that obeys God, cordially and prevailingly, in all things.

3. The personality of the Spirit is illustrated by the phrases here preferred. The Spirit begets us, is the Author of our regeneration. The phrase, begotten of the Spirit, is kindred to that of begotten of the flesh, i. e. of a man or one's sire. It is the counterpart, exact and interchangeable, or rather is it another forin of the identity of the phrase, begotten of God. Thus, Ο γεγεννημένος ἐκ τοῦ πνεύματος—ὁ γεγεννημένος ἐκ τοῦ tou, and these are often and currently used, with a common meaning and scope.

3. The correct phraseology favors the true idea of THE ACTIVITY OF THE SUBJECT in regeneration. It is not necessary that the figure should teach us everything about it; and we must know more, than any one figure can depicture to us, of the whole subject of regeneration.

be

If God actuates the subject, through the truth and according to the laws-not of depravity, but-of mind, surely the subject acts. He concurs, acquiesces, and makes the transition from death unto life. He comes to the light, that his deeds may made manifest. He repents of his sins, believes in the Saviour, joins his cause, and hopes in his favor and his faithfulness. Can God regenerate him remaining rebellious, hostile, and resisting the Spirit with full purpose and with all his might? Can HE do contradiction and absurdity, because HE is a sovereign, and because some theologians can conceive of nothing but passivity and materialism? If he regenerates a man, is it all one with regenerating a log of wood or any other unconscious mass? Is it not a nobler wonder, that he can conciliate an enemy, and engage his friendship, and make him a faithful and affectionate son, than that he could change passively the texture of an apple or a stone?

Some divines hold, and are not afraid to say, in illustration of their peculiar orthodoxy, that God could just as well regenerate a man when he is asleep, as when he is awake! This may be a very consolatory doctrine to some preachers of passivity, whose style and manner is proverbially soporific. Besides, I should think it quite true and logical, if a man is entirely and wholly passive in regeneration. Their faith might flourish more perhaps, and with quite as happy a consistency, if they were to add to the important illustration, "as well asleep as awake," the equally credible ones, " as well drunk as sober, in blasphemy as in prayer, in the theatre as in the church."

But their grand reply is, "So say the STANDARDS of our Presbyterian Church. How dare you commit the perjury of contradicting them ?"

This looks much like the ultima ratio regum,* like answering with the thunder of artillery. Mine answer to them is1) Regeneration, as such, is scarcely mentioned in the whole of our symbols; and except incidentally, not at all. The subject is treated mainly or only under the head of "effectual

* These Latin words, the writer has been amused with observing, cast in bas relief, quite frequently, on the cannon of the kings of Europe, by way of apology for their use; since the last argument of kings implies at once their logical patience and luminous demonstra tion preceding the use of their big guns, and also the incorrigible obstinacy of the people that needs and compels their reluctant resort to their last argument.