No. XXI. THE NEW BIRTH." 1 DESIRE to meditate a little on the 3rd chapter of the Gospel of John, and its connection with some other parts of Scripture; more particularly in reference to the new birth. I desire to do so, for the profitable understanding of what the new man is; and the place in which we are set as made partakers of it, as we now are, in Christ. I shall, necessarily, go over some ground with which Christians are familiar, in speaking of such a subject; but this is necessary, in order to connect with it the further developments and distinctions which lead me to treat of the subject. Many believed in Christ when they saw the miracle which He did, but Jesus did not commit himself to them. He knew what was in man (chap. i 23-25). Their conclusion about Him was a just one, but it was a conclusion drawn by what was in man. It was perfectly worthless; left man in his own nature, and under the motives, influences, and passions to which he was subject before; nor did it take him out of the domain of Satan, who had power over the flesh and the world. The conclusion was right; but it was only a conclusion: the man remained what he was-unchanged. Jesus who knew what flesh was, had-could have-no confidence in it. But Nicodemus (chap. iii.), under God's leading, for our instruction, goes a step further. The others believed it, and left it there. But where the Spirit of God is a work, it always produces wants in the soul, craving and desire after that which is of God and godly; and so, the Published during the absence in Canada of the writes The responsibility of correcting the proofs rests with the Editor sense of defect in ourselves. There is at once, instinctively too, the consciousness that the world will be gainst us; consciousness, too, of its opposition and scorn. Nicodemus comes by night. There was a want of somehing better in his soul; but his being a ruler, and especially an ecclesiastical ruler, made it more difficult for him to go to Christ. The dignity of one set to teach is hot a facility for going to learn. However, conscience arges him to go, and he goes: the fear of man makes im afraid, and he goes by night. How poor is that lignity which tends to hinder one learning of Christ. Nicodemus, though spiritual craving had led him to Christ, goes on the same ground in his inquiry as those vho had no such want at all. "Rabbi, we know that Thou art a teacher come from God: for no man can do hese miracles that Thou doest, except God be with im" (ver. 2). It was a conclusion drawn from proofs, erfectly just; but that was all. Still he wanted some hing from Him who shewed them; but he took f.. ranted that he was, as a Jew, the child of the Kingdom, nd would have teaching. The Lord meets him (for he vas sincere and known of Him) at once, by declaring hat the whole ground he was on was wrong. He did ot teach flesh, nor had He come to do so. God was etting up a kingdom of His own. To see that, a man ust be born again, completely anew. The kingdom as not yet come visibly, not with observation; it was here among them,-but, to see it, a man must have s holly new nature. Nicodemus, arrested by the lanuage, does not understand how this could be, stops as a uman reasoner, though sincere, at the present difficulty; ad, in truth, does not see the kingdom. But two great truths had been brought out here, ready. First, God is not teaching and improving man -as he is. He sets up a kingdom, a sphere of power id blessing of His own; there He acts. And secondly, an must have a new nature or life. He must be born gain, in order to have to say to God who so works. lesh cannot even perceive the kingdom. Both facts e of supreme importance. A new divine system is set VOL. XIII. PT. V. 22 there. So, past the millennial age, beyond the final outbreak of Satan's enmity, all trace of sin gone; death, the last enemy, destroyed; we look on to the perfect rest tha remaineth, where no shadow lengthens, no voice of dis cord breaks the ineffable peace, to see redemption-work completely finished, and the full harvest of joy and glac ness gathered in. "And when all things shall be subdue unto Him, then shall the Son Himself also be subjec unto Him that put all things under Him that God may b all in all." We go back now to consider the individual application Man is a fallen being. So fallen that he needs, just a much as "earth without form and void" ever needed, the interference of the divine power. "We are His workmanship, created in Christ Jesus unto good works." In this case, also, the entrance of the word giveth ligh and the Spirit of God is the agent. We are "born of th word," "born of the Spirit." This is man's quickening,regeneration. But here, too, although there be light from the first, a full-orbed Christ does not necessarily shin upon the soul at once. Resurrection-day must come t it before this can be. Often there is a long interva between. And when the light breaks in first, darknes is not banished by it: only limited, having still its times of return, and seasons of prevalence. And, moreover, the light brings out nothing lovely, -a waste of unquiet waters was all that met the sight during the first day: yet God blessed the light, and divided it from the darkness; "and the evening and the morning were the firs day." With us, too, blessed be God! it is first evening and then the morning. And when the morning shall be fully come, the shadows and the sorrows of night shal have fled for ever. It is said of new Jerusalem, "there is no night there." The next day sees the heavens made, though not ye has the finger of God garnished them with splendour So when light has broken in upon the soul, immediately we find that heaven and heavenly things begin to tak their proper place in it. Faith, the "evidence of thing unseen," has come; even, although yet all is as disquie and seemingly as barren as ever. But now, the waters must give place, and the dry land ppear. On the third day, resurrection-day, this is acomplished; for "the power of resurrection" known gives o the soul firmness and fertility. As it was with the arkness, so with the waters now; they are not wholly emoved, but controlled and bounded. So we may say f all that causes the uncertainty, disquietude and barreness of the soul; it is not removed; but God has given tits bounds, which it cannot pass, nor turn again to cover he earth," and the time comes when it will be said, as there is no night" more, so also, "there is no more sea.” And earth becomes fertile, too. Fruit is brought forth, whose seed is in itself." True of all Christian fruit,is reproductive. If you "let your light shine before en, they shall glorify your Father which is in heaven." And, now, when resurrection-power is fully known, he third day ended, Christ is seen, full-orbed, in the eaven. And with the sun, the moon; with Christ the hurch. The relationship between the two is grace; on e one part, merely giving, on the other, merely eceiving. "What hast thou that thou didst not eceive?" The soul established in grace, higher fruits of life appear. arth, hitherto bringing forth the herb and tree, now ings forth the living creature. And even the waters,the love of Him who makes all things work together r our good, become productive. Even the sadness of il experienced innate in the soul, giving thoughts of e quiet and joy of home, of its holiness, changeless, d eternal. Accordingly, at the close of the sixth day, the joy and rfectness we long for is come, in the "kingdom which nnot be moved." Man is in the image of God; the nflict is over for ever, and the victory is come: he, too, shall not learn war any more." What remains but the joy of Him whose work we are of Him who calls us children, and whom we call ther, and whose rest from His work finished, shall not ain be disturbed,-no, not for ever! Ν. ΧΧΙ. THE NEW BIRTH." 1 DESIRE to meditate a little on the 3rd chapter of the Gospel of John, and its connection with some other par of Scripture; more particularly in reference to the new birth. I desire to do so, for the profitable understanding of what the new man is; and the place in which we ar set as made partakers of it, as we now are, in Christ. shall, necessarily, go over some ground with which Christians are familiar, in speaking of such a subject but this is necessary, in order to connect with it th further developments and distinctions which lead me t‹ treat of the subject. Many believed in Christ when they saw the miracle which He did, but Jesus did not commit himself t them. He knew what was in man (chap. E 23-25). Their conclusion about Him was a just on but it was a conclusion drawn by what was in man. i was perfectly worthless; left man in his own nature, ard under the motives, influences, and passions to which he was subject before; nor did it take him out of the domar of Satan, who had power over the flesh and the world The conclusion was right; but it was only a conclusion. the man remained what he was-unchanged. Jesus who knew what flesh was, had-could have-no confdence in it. But Nicodemus (chap. iii.), under God's leading, for our instruction, goes a step further. The others believe it, and left it there. But where the Spirit of God is a work, it always produces wants in the soul, craving and desire after that which is of God and godly; and so, th Published during the absence in Canada of the writes The responsibility of correcting the proofs rests with the Editor |