he hath laid down his life for our sins. It is not because God is indifferent about the world; for he 66 so loved the world, that he gave his onlybegotten Son, that whosoever believeth in him should not perish, but have everlasting life." Where, then, is the blame. Brethren, the fault is in us-it is in us! It is our carnal, wayward, evil will that is in fault. Men are not willing to they might have life. come unto Christ that And the reason is plainly declared by our Lord, at the conclusion of his address to Nicodemus. "This," said he, "is the condemnation; that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one," added our Lord, "that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved!" Let the transgressors against the commandments of God mark this, if you hate the light, and the word of the gospel, surely it is, lest your deeds should be reproved? If you keep back from Christ, and desire not a converting, sanctifying faith, Is it not because your deeds are evil? But an important enquiry yet remains. As we have proved to you that the death of Christ is beneficial only to them that believe in him; and, consequently, that he who "believeth not," must be in a state of condemnation; the solemn question that arises out of the whole,—a question on which your salvation turns,-is, Do you believe in the Son of God? If you answer, "We do not believe;" Christ determines your condition by the awful declaration-" He that believeth not shall be damned;" for "he that believeth not is condemned already!" But if you answer, "We do believe;" "we believe that Jesus is the Christ, the Son of God?" Then, brethren, I earnestly exhort you, to "examine yourselves, whether ye be in the faith." If you have faith, it will be a working power; inducing you to "work out your own salvation, with fear and trembling." If you have faith, it will be a miraculous power, not, indeed, enabling you to remove mountains from their seats, but effecting that which is much harder to accomplish, the subjugation of the heart of man, and the bringing of it into captivity to the obedience of Christ. If you have faith, it will also be a fruitful power, producing good works, and willing, active obedience to the Divine commands, as naturally as a good tree brings forth good fruit. Now it was the view of these properties of saving faith that enabled Paul and Silas to say, with unqualified boldness, to the Philippian jailor,— "Believe on the Lord Jesus Christ, and thou shalt be saved." But why said they this without any condition as to good works? And why have we said so little in this discourse about good works and obedience,which are so essential, if we would hope to see the kingdom of God? Brethren; we have said as much on this subject as our Lord said, according to the account of the evangelist, in his discourse to Nicodemus. And if so, we have surely said enough? But there is another reason, sufficient of itself to justify this omission, which is that already alluded to. If faith be at the root, good works will be the necessary fruit. And hence we conclude that if good works and obedience be not the fruit, assuredly there is no faith at the root. Prove, then, your faith, my brethren, by examining its fruits; and may the infinitely merciful God, who "so loved the world, that he gave his only-begotten Son" for its redemption, give each of you grace so to believe in him, that you may "not perish, but have everlasting life." DISCOURSE II. ON REGENERATION, OR THE NEW BIRTH. JOHN iii. 3. Except a man be born again, he cannot see the kingdom of God. THESE striking words were addressed by our Lord to "a man of the Pharisees, named Nicodemus, a ruler of the Jews." He had heard of, and perhaps had witnessed, some of the miracles of Christ, from which he derived an impression of respectful consideration for him; but ashamed, or afraid, of letting his feelings be publicly known, he visited Jesus secretly by night. His object, doubtless, was good, though his behaviour in this particular was so unmanly. Perhaps, however, he might have doubts on his mind, which it was his desire by an interview with Christ to satisfy. His manner of introducing himself was at once respectful and striking. 'Rabbi," said he, "we know that thou art a teacher come from God: for 66 no man can do these miracles that thou doest, except God be with him." - This was the infer ence of a wise understanding. Having ascertained that Jesus accomplished miraculous works, and knowing that nothing short of the power of God could perform a miracle, he justly concluded, that he who was the author of super-human works, must be sent of God. And being himself a Pharisee and teacher, as well as a ruler of the Jews, and having a respect for the most important of knowledge, the knowledge of the will of God, and of man's acceptance with him, he expected, probably, in his application to this heaven-sent teacher,to be instructed, more perfectly, in the way of duty and happiness, If so, his expectation was not disappointed. For Jesus, "who needed not that any should testify of man, for he knew what was in man," did not wait to hear those particular enquiries which Nicodemus wished to make. But anticipating his object, he rendered unnecessary the questions he might have designed to propose, by speaking at once to an important and essential particular in religion, of which both the Pharisees in general, and this distinguished ruler, were altogether ignorant. One of the grand errors of the Pharisees was a dependence on external purity, whilst the heart was full of uncleanness; and to this point our Lord seems to direct the attention of Nicodemus, by declaring the source |