which is born of the Spirit, is spirit. (7) Marvel not that I said unto thee, Ye must be born again. (8) The Spirit breathes where it will, and you hear the sound of it, but you know not whence it comes or whither it goeth, so is every man who is born of the Spirit. (9) Nicodemus answered and said to him, How can these things be? (10) Jesus answered and said to him, Art thou the teacher of Israel, and knowest not these things? (11) Verily, verily, I say unto thee, We speak what we know, and bear witness to what we have have seen, and you receive not our testimony. (12) If I have told you earthly things, and you believe not, how shall you believe if I tell you heavenly things? (13) And no one hath ascended up into heaven but he who came down from heaven; the Son of Man who is in heaven. (14) And as Moses lifted up the serpent in the desert, so also must the Son of Man be lifted up. (15) That every man who believeth in him should not perish, but should have age-lasting life. (16) For God so loved the world that he gave his only begotten Son that every man who believeth on him should not perish, but should have age-lasting life. (17) For God sent not his Son into the world to condemn the world, but that the world might be saved through him. (18) He who believeth in him is not condemned, but he who believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. (19) And this is the condemnation, that light came into the world, and men loved darkness rather than light, because their deeds were evil. (20) For every man that doeth evil hateth the light, and doth not come to the light lest his deeds should be exposed. (21) But he who doeth truth, cometh to the light that his deeds may be made manifest, that they are wrought in God.

§ 9. You know that the question of Nicodemus and the answer of Jesus are confirmatory of reincarnation, to which Jesus desired to call the attention of men. You have already perceived it shining through the veil of the letter, in his words and teachings recorded by the first three Evangelists, and which we have already explained. The words of Jesus imply that if man does not recommence his life until he has attained the limit assigned to it, which is perfection, he will not enter into the kingdom of God; that is, into the pure and radiant existence which is the true life of the spirit. We must give you needful explanations respecting each separate idea.

(V. 1-3.) Nicodemus was conscious of the mission of Jesus. So also were the rulers of the synagogue; but their pride and self-interest caused them to act towards Jesus as they had often before acted towards the prophets.

Nicodemus understood the Hebrew interpretations of the prophecies respecting the Messiah to imply that he would be a humble and simple man, who wrought miracles which could only be effected by the hand of God. But his false

豐

shame and fear of being talked about were so strong, that he dared not openly enter the humble dwelling of the carpenter's son. The fear of ridicule barred the way; and Jesus read his heart, and said, "Man must be born again."

The Master's reply was specially addressed to Nicodemus, and equally applies to all those who are afraid to acknowledge their thoughts and opinions, however honourable or holy they may be. As regards Nicodemus, these words signify, Man must lay aside his worn-out body, composed of prejudices, selfishness, ignorance, and vile passions, to be born again, free, pure, and fitted for progress. He must be innocent in the eyes of God as the new-born child is innocent in its mother's eyes; he must be pure as the child presented in the Temple is pure; he must be holy as the child consecrated to God is holy.

Verse 3 is an affirmation of the natural law of rebirth, of reincarnation, and of the necessity of living again, which is the only means of purification and progress for the spirit to attain to perfection, and thus to enter into the kingdom of the heavens. The Master's thought was only to be fully understood by future generations, when the promised spiritual revelation should reveal the principle, object, and consequences of this great law. He who does not cast away the cloak of imposture and iniquity which covers him, to assume the pure white robe of the Levite, will not enter into the kingdom of the heavens; for none can enter without the wedding garment of the parable.

But it is not enough for the spirit to cast its robe of flesh away before appearing before its Judge. Is it sufficient to lay aside the body, that all the vices and imperfections to which it has ministered may be buried with it? By no means; just as the body cannot originate vices and imperfections, but is only a passive instrument moved by the spirit, so the spirit does not lay aside all the burdens which it has brought upon itself. When the spirit assumes a body, it takes with it all the good and evil principles which it carries in itself; and the body merely aids in their development.

The spirit directs the instrument which he uses; but it is for him to use it and to direct it rightly. If the spirit leaves the body, the latter is only a mass of corruption, incapable of any movement. If the workman lays aside the instrument which he uses, it falls to the ground and rots. But the Master of the workman requires an account of the work, not from the instrument, but from him who has made use of it. He desires to know what work has been done; and if it has been done badly, he says to the workman, "You must begin again, but the instrument which you employed is worn out. Here is another; take it, and try to use it better, for the work must be done, and done perfectly; find out for yourself what has misled your eye and hand; cast aside everything which might turn you from your course; and when you show me that the work is done, you shall receive the reward promised to the diligent labourer."

Say, beloved ones, whether this natural doctrine is not more consolatory and encouraging than the human doctrines taught by the Church? The Church teaches the doctrine of eternal torments for the guilty spirit, a doctrine equally false and monstrous, but which, nevertheless, has had its use, though it has now run its course, and only gives rise to incredulity. The Church teaches the doctrine of a Purgatory, which is vague, obscure, and false, offering you expiation through its torture, but giving no information of the manner in which the guilty spirit who leaves your earth can obtain the means of reparation and purification which will lead him to that moral and intellectual perfection of purity and knowledge which alone will permit him to enter the kingdom of the heavens.

When the penalty of death is executed on the pilferer as well as the murderer, what does it matter to a man who feels himself condemned already, whether he commits one crime more or less? He would have no confidence in the compassion of the judges, or in the promises of the guards. If he had failed, he would continue to fail; you could not expect it to be otherwise.

Is not the idea of reincarnation, and the opportunity of

VOL. III.

E

recommencing a task which has been badly performed, more encouraging to him who has led a reprehensible life, and who sees with anguish the moment of his departure drawing near? If he is void of faith he waits for annihilation to engulph him; or else his recollections of childhood lead him to ask if there is a God; and he beholds a sword raised over his head to strike him, as the only answer.

Is not the thought that an unfinished labour may yet be completed, sweet to the mind of a man who is animated by a great and generous idea, and who dreams of the progress of his brethren and of humanity, and feels great possibilities springing up in his mind, but perceives blind and pitiless death about to remove him from the scene of his labours? Remember that when man looks forward only to an eternal life of contemplation, the death of the body means the paralysis of the soul. When the soul is separated from its envelope, it is no longer a being, but becomes an abstraction which no longer regards the struggles of the past, and the course of progress, and hopes for absolutely nothing beyond in the future, unless, indeed, some inattention to the laws of the Church condemns the poor wandering soul to the torments of purgatory. Is not the doctrine of rebirth, or reincarnation more consoling than this on the approach of death? He who has failed in his work, or in his trials, may say, "I have failed indeed; but my Father, God Almighty, will permit me, in his infinite justice, goodness and mercy, to recommence the task which I have performed so ill. · It is true that I must expiate my faults after death in the errant state by moral sufferings proportioned to my misdeeds, aggravated by the remorse arising from a guilty conscience. But when I am repentant and submissive, and ardently desire reparation and progress, I will ask the favour of a new birth, to recommence the task which I have performed badly, and God, my Father, whose mercies are inexhaustible, will grant it me. After I have experienced the moral fire of expiation, I shall recommence my task by means of reincarnation, with the aid of new experiences.'

He who has left a task unfinished, which he had under

taken for the happiness of his brethren and the progress of humanity, may say, "Doubtless I had undertaken great things; and perhaps humanity might have profited by my labours and genius. It may be, however, that these projects were sullied by some leaven of worldly pride which my provident and tender Father desired to extinguish at its origin. Perhaps the plans which I had formed, and the enterprises which I desired to undertake, required something to bring them to maturity which I was still unable to supply. Then let me go to my indulgent and infallible Master, to study what I am still ignorant of, and to perfect myself in what I know. I shall return stronger and younger in body, and more intelligent and better fitted to finish the task which I had undertaken. Death is welcome, for it will restore my youth, strength, benevolence, and knowledge."

Is not this a sweeter idea than the old doctrine that everything is over at death?

(V. 4, 5.)-Although Nicodemus was an intelligent man desirous of instruction, yet he was imbued with the ideas of his age, as you are with the ideas of your own; and he was unable to understand the purport of the words of Jesus. He dreaded ridicule and sarcasm; he was afraid to confess his belief openly, and his failure to take the first step darkened his intelligence. Nevertheless he played with the words, for his conscience made him understand the sense which Jesus put upon them; and therefore Christ contented himself with reaffirming them (v. 5).

Christ has told you, "The kingdom of God is within you" (Luke xvii. 21). It is in the midst of you, and you

know not how to discover it. Man bears within himself the kingdom of God, because he finds the means of attaining it in the exercise of his own faculties. But he can only hope to attain it gradually, from progress to progress, and from ascent to ascent. The kingdom of God is not a circumscribed locality, as men have supposed; it is not a happy abode into which they can penetrate; but it is moral human perfection; it is boundless virtue; it is the union of souls purified in the furnace, by rebirth, and successive and