"Jesus answered and said unto him, verily, verily, I say unto thee,
except a man be born again, he cannot see the kingdom of God." John
iii. 3.
In our last three discourses we have endeavoured to lay our views of
the new birth thus far plainly before the reader, and wish him to bear
in mind that the three sermons, preceding those on the new birth, are
also to be read, and carefully kept in view, so that, from the whole
connexion, the gospel doctrine of salvation by _faith_ may be made
clear to his understanding. We dwelt so long, and laid so much stress
upon _faith_, because it is the _first_ christian grace, we are
exhorted to put on, and is the _first_ assent of the mind to the great
and interesting _truth_ revealed in the gospel of Jesus Christ, which
is _life and immortality_ for the human family.
We have shown that the new birth has a higher signification than
simply to be converted from the evil of our doings, as was required
under the first dispensation. The new birth, so far as it concerns the
present existence, embraces not only _conversion_, but the whole
spiritual life of the christian's soul, denominated the kingdom of
heaven within. This mental felicity--this "weight of glory," cannot be
enjoyed, but by the exercise of a living faith in Christ. Such a faith
begets a sincere obedience in our life and conversation. It is a faith
"that works by love, purifies the heart and overcomes the world." The
great apostle to the Gentiles exclaims--"the life that I now live in
the flesh, I live by the _faith_ of Son of God, who loved me and gave
himself for me." We therefore "walk by _faith_, not by _sight."_
We have shown that Christ was the _"first born_ from the dead" to show
light to the people and to the Gentiles, and that the whole creation
is groaning in travail-pains, and that it shall be delivered from the
bondage of corruption into the glorious liberty of the children of
God, and that we shall then be as the angels of God in heaven. We have
shown that all mankind--infants, idiots and heathen, shall be brought
to realize this birth, and that the believer, only, can only enjoy it
in this state of existence through _faith_ in the truth, and that this
_faith_ has a most powerful influence on his life and conversation,
"being born of incorruptible seed by the word of God that liveth and
abideth forever." We have shown that neither this birth, nor any of
the spiritual changes, can be experienced in this life only through
_faith_ in their correspondent truths, even as they are revealed to us
in the gospel of Christ. We have shown that by the phrase, "kingdom of
heaven" we were to understand, _first_, a holy, happy and immortal
existence "beyond the grave, incorruptible, undefiled and that fadeth
not away, reserved for us in heaven," and which, with all its
perfections and joys, was revealed to us by Jesus Christ; and
_second_, a sincere and living _faith_ in this interesting _reality_,
produced that divine enjoyment, called "the kingdom of heaven within
us," the kingdom of heaven among men, &c. This kingdom the Pharisees
"shut up"--they "neither entered it themselves, nor suffered those
that were entering to go in." That is--they prevented the people from
_believing_ those interesting _realities_--those sublime doctrines of
a future world that their Messiah had brought to light through the
gospel for the present happiness of men.
We have shown that water baptism is but a _figure, a shadow_ of our
death and resurrection, or of the washing of regeneration and renewing
of the Holy Spirit, and that this figure is of but little consequence
to us in this present day. In fine we have shown that if there were no
future existence--if nought were held up to man but the dreary
prospect of a beamless eternity, he could not be justified,
sanctified, born again, pass from death to life or enter the kingdom
of God through faith, because in such case the _objects_ of his _faith
and hope_ would be annihilated, his faith would be vain, he would be
yet in his sins. In this view of our subject, we perceive that Christ
is but "the author and finisher of our faith," having been ordained of
God "to bring life and immortality to light," to set us an example for
our imitation and happiness here below--and to die and rise in
attestation of the truth involved in his mission. Consequently his
kingdom will be delivered up when _faith and hope_ shall be lost in
certainty and joy.
It now remains that we urge the importance of the _new birth_ through
faith in the truth. And here we shall probably meet with one objection
from the reader, viz. As we argued in sermons, No. 5, 6, and 7, that
faith was the first exercise of the creature, and that no one could
_believe or disbelieve_ what he pleased, the reader may then ask, what
necessity is there of urging the importance of the new birth through
faith in the truth, in as much as faith cannot be exercised at the
_pleasure_ or simply at the _will_ of man? And here we would remark--
that the guilt of unbelief does not consist in rejecting a fact after
patient investigation, by collecting all the evidences in our reach,
but it consists in rejecting a fact without examination of its truth.
For instance; let the gospel be preached to a heathen, who rejects it
without attempting to acquaint himself with the evidences upon which
its truth is based. He is condemned for not believing, because he
neglects the only means by which he might be convinced of the truth.
He declines searching for evidence. Of the truth of this remark we
have a striking instance in the scriptures. Paul preached at
Thessalonica, but they heeded not his words. He preached also at
Berea, and the inspired penman says, "These were more noble than those
in Thessalonica, in that they received the word with all readiness of
mind, and searched the scriptures daily whether these things were so."
It is our duty to search the scriptures prayerfully and "labor to
enter into that rest that remains to the people of God, lest any of us
through unbelief should seem to come short of it." It is our duty to
search for evidence of the fact, at least on all subjects relating to
our present happiness, and particularly those that appertain to the
future world. They are too momentous to be treated with indifference.
There is nothing more important than that we should exercise a living
_faith_ in a future and happy existence beyond the grave. This alone
can afford the mind "joy unspeakable and full of glory." There is in
every human bosom an unceasing uneasiness, an aching void that nothing
on earth can satisfy or fill. Old and young, ignorant and learned,
heathen and christian feel the same dissatisfaction with the objects
of momentary duration. The heathen, in the midst of all his
self-denials and self-tortures to appease his gods, and in the
conscientious discharge of all his devotional duties, is still a
dissatisfied and miserable being. God has so constituted the human
mind that it cannot repose in error, however sincere may be the faith
it exercises. There is still a growing vacuum within that nothing but
the powers of truth can fill. Philosophy has endeavoured to search out
that system of moral duties, in the rigid performance of which, that
happiness, peace and joy might be found, for which all mortal beings
pant with the same aspirations of strong desire, but has sought in
vain. From the earliest ages, one system after another has been
invented, and in succession abandoned, but all have come short of
discovering any thing solid on which to rest their hopes of earthly
felicity.
Jesus Christ, the author and finisher of our faith, has alone
accomplished what all the penetration of Pythagoras and all the moral
lessons of Seneca and Socrates failed to discover. With a bold, firm
and untrembling hand he has drawn aside the curtains of the tomb, and
pointed the human family to a second birth from the dark womb of death
into mansions of incorruptible felicity in the kingdom of God, where
they shall die no more, and where all the inquietudes, appertaining to
this fleeing existence, shall be unknown. This future state of being,
he has not only revealed, but has demonstrated its certainty by those
incontestable evidences, which can never be shaken by all the powers
of infidelity combined. He has burst the icy bands of death and risen
triumphant beyond its solemn shade, and begot in us those lively
hopes, those fond desires, that ease the aching heart--that
communicate unbroken peace amidst the various ills of life, and afford
it divine consolation and joy in the trying moment of death. In those
interesting truths the believer confides, and in every condition in
life is enabled to rejoice in the hope that when "this earthly
tabernacle is dissolved, he has a building of God, a house not made
with hands eternal in the heavens." In this faith, man's countless
wants are satisfied, inasmuch as God has secured his dearest interest.
In this faith the believer is entered into rest, is born of God, and
is translated into his kingdom. He _knows_ that by faith he has passed
from death unto life, for his soul is filled with love to God and man.
This love, this divine enjoyment, is the natural effect of _faith_,
inasmuch as it works by love, purifies the heart and overcomes, the
world. He is not only at rest respecting himself, but at rest
respecting his children and dear friends, whom he may be called to
follow to the land of silence and the shadow of death. He stands at
their dying bed and whispers to them consolation, in the joyful
assurance, that he shall meet them again beyond the dominion of death
and pain in the regions of glory. His bosom is the mansion of those
pure and holy affections and of those sublime hopes, that none can
know but those who are thus born into the kingdom of God.
Reader, you must die. How important then that you should faithfully
and prayerfully examine the scriptures so that tormenting fears,
distraction and despair may not in that solemn moment rend the peace
of your bosom to atoms. A sweet peace and composure of soul in that
trying hour, are of incalculable worth. It is enough to struggle with
physical pain without the addition of mental woes, which present
neglect, and your ignorance of the truth and consolations of the
gospel of Christ, are sure to bring upon you. Perhaps you are a
father, and may be called to stand at the death-bed of a beloved
child. That child may call upon you as a parent to administer
consolation to its departing spirit. He clings to life, or ardently
desires to live forever in the mansions of rest beyond the grave. But
what consolation can you impart, if you are yourself ignorant of the
doctrines of the gospel of Christ? The heart-rending prospect of
endless wo, or the gloomy horrors of annihilation, could afford no
consolation to that mind, which has the principles of glory deeply
rooted in its nature and which nothing but the continuance of
existence can rationally satisfy. As you value unbroken peace in the
hour of dissolution, and as you value the happiness of these dear
pledges heaven has lent you, study for the evidence of christian
truth, search the scriptures, and labor to enter into that rest that
remains here to the believing people of God, who are born again and
_specially_ saved through _faith_ in the truth.
This labor is not only important in view of the solemn hour of death,
but important in view of the life you here live in the flesh.
Happiness is the ultimate pursuit of all mortal beings. They vainly
imagine that it can be found in riches, honors and titles--yes, even
imagine that it can be found in the hard ways of the transgressor.
Though sensible that worlds before them have failed, and gone down to
the grave with the pangs of disappointed hope, yet man is so strangely
inconsistent as still to believe, that these earthly pursuits contain
some hidden charm which he flatters himself he shall find even though
all before him have failed. Here is the delusion, kind reader, of
which you are cautioned to beware. There is no happiness but in the
path where the hand of mercy has sown it--no happiness but in the
objects where God has placed it. It is no where to be found but in the
enjoyment of the religion of Christ. This will sweeten every earthly
pursuit, make every burden light, afford solid enjoyment in life and
divine consolation in the hour of death. Flatter not yourself that
there is any happiness beneath the sun aside from this. "There is no
peace saith my God to the wicked," and, he who says there is,
contradicts Jehovah, and is yet "in the gall of bitterness and in the
bond of iniquity." A speculative faith is of but little consequence,
so long as it does not influence our life and conversation for the
better. We must believe to the saving of the soul from the evil of the
world. "Then shall thy light break forth as the morning, and thy
righteousness shall go before thee, and the glory of the Lord shall be
thy reward."