SERMON IX.

THE NEW BIRTH.

[Concluded.]

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 have 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 the 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 "firstborn 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 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 important to us even 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 de-* livered 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 III., IV., and V., 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, inasmuch 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 truth after patient investigation, by collecting all the evidences in our reach; but it consists in rejecting a truth without examination of its evidences. 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 truth, 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 du