imagine that he would need to be born again, in order to be endowed with qualities which he already possesses. But besides, Nicodemus, of whose case we have just spoken, was possessed of both, and of the latter in a superior degree, as may be inferred from the fact of his being "a ruler of the Jews," a master of Israel;" and yet it was to him our Lord said, "Marvel not that I said unto thee, ye must be born again."

To clear up this point farther, we remark

2dly, That the life imparted in regeneration is a new life. Accordingly, we read, that "if any man be in Christ he is a new creature," (2 Cor. v. 17); and again, "in Christ Jesus neither circumcision availeth nor uncircumcision, but a new creature," (Gal. vi. 15). Besides, it is stated that, in conversion, we "put off the old man with his deeds, and put on the new man, which after Christ Jesus is created in righteousness and true holiness,” (Col. iii. 9, 10—Eph. iv. 24). And, once more, we are told that, "like as Christ was raised from the dead by the glory of the Father," even so believers shall be "planted in the likeness of his resurrection," and shall rise from the death of sin into "newness of life," (Rom. vi. 5). In precise accordance with these statements are the promises of God: "I will put a new spirit within you,” (Ezek. xi. 19,) new heart will I give you ;" and with these promises correspond the prayers and expectations of the saints: hence, cries David,

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"Create in me a clean heart, O God; renew a right spirit within me." (Ps. li.) If then the life thus implanted is new, it must of necessity be different from any thing naturally existing in man. Nor do we arrive at this conclusion by inference merely, for in some of the passages cited, the distinction is expressly drawn between the nature which man derives from the first birth, and that which he receives when he is born again. The former is called "the old man," the latter "the new man:" the one is called "the old life," the other "the new life;" and with regard to the whole character of the

change, it is declared, in general but comprehensive terms, that "old things are passed away," and that "all things are become new." But we would notice again

3dly, That the life imparted in regeneration is a supernatural life. By supernatural, we mean that it is a life beyond nature- -a life that man has not the power of originating, and that is derived solely and exclusively from God. We read of believers, that they are "born from above;" and, in the Epistle before us, it is said of them, in five different places, that they are "born of God." But, in the first chapter of John's Gospel, we find a passage which puts the supernatural character of this life beyond all possible doubt. There we are told that those who have received "power to become the sons of God," are "born not of blood, nor of the will of the flesh, nor of the will of man, but of God." Thus the creature is expressly shut out from all share in the production of this great work, for it is stated that the regenerate are not "born of blood ;"that is, the life which they receive is not transmitted to them by hereditary descent: nor are they born of "the will of the flesh;"-that is, they do not procure or produce that life by any power inherent in themselves: neither are they born of "the will of man ;"—that is, they are not indebted for it to any exertion or co-operation on the part of their fellow-creatures, but purely and entirely to the agency of God. Here you will observe that man's will is in every form excluded; man's power at every point denied; man's connection with the matter in every sense disowned, that it may be seen to be solely of the operation of God. Hence the prophet Isaiah represents the Church as inquiring "who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? And who hath brought up those?

Be

hold, I was left alone; these, where had they been ?"

We would observe, once more—

4thly, That the life imparted in regeneration is a spiritual

life. It is not only above nature, but it is different from nature: nay, not merely different from it, but directly opposed to it. In proof of this, it is only necessary to remind you of our Lord's words, when explaining the subject to Nicodemus. "Verily, verily, I say unto thee, except a man be born of water, and of the spirit, [by water' meaning the baptismal type of regeneration,] he cannot enter into the kingdom of God." And to show, still more distinctly, the essential spirituality of the life thus communicated, he institutes an express contrast between it and the life which man by nature possesses; "that which is born of the flesh is flesh, but that which is born of the spirit is spirit." Here the flesh and the spirit are put in opposition to each other; and while it is shown that the one, according to its kind, can only produce what is carnal, it is shown that the other, according to its properties, must produce what is spiritual. To the same purpose is the language of the Apostle, in his Epistle to the Romans, (vi. 5—9,) where he speaks of man in his natural state, as being in "the flesh," and therefore under the influence of the "carnal mind" corresponding thereto; and with this he contrasts the condition of the renewed man, who, being quickened and inhabited by the Spirit, is distinguished by the "spiritual-mindedness" proceeding therefrom: "For they that are after the flesh, do mind the the things of the flesh; but they that are after the Spirit, the things of the Spirit; for to be carnally-minded is death, but to be spiritually-minded is life and peace." Here he plainly shows that the nature which is inherent in man is one thing, while that which is implanted by the Spirit is another the former is carnal in itself, and therefore carnal in its various ways and workings; whereas the latter is spiritual in its character, and consequently spiritual in all its practical manifestations. And between the two there can be no connection or coalition, for they exist not as conspiring but

as opposing forces; and hence we are told that "the flesh lusteth against the Spirit, and the Spirit against the flesh, and that these are contrary the one to the other."

But we would remark

In the last place, that the life imparted in regeneration is a divine life. By calling it "divine," we mean that it is essentially distinct from anything merely human-that it is a principle of existence which has no root in man, but which has its source and fountain in the bosom of God. This fact is appa

rent from the words of our text, where it is said of the believer that he is "born of God"—not (observe) born to God, or born through God, but born of God-deriving his spiritual being directly from himself, and thus becoming, in the language of the Apostle Peter, a "partaker of the Divine nature." On this point it is very noticeable that the life communicated in the process of regeneration is represented as flowing alike from the Three Persons of the Godhead. Hence, with respect to the Father, we read, "he that dwelleth in love dwelleth in God, and God in him." Again, with respect to the Son, Paul says "I am crucified with Christ, nevertheless I live, yet not I, but Christ livethin me." And again, with respect to the Spirit"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you." Here the renewed soul is exhibited as receiving its life from each of the persons of the Godhead, showing that in this solemn transaction the undivided Trinity are equally and harmoniously engaged. But in order to bring out this truth more distinctly, there are three points that require to be noticed:-First of all, this life flows originally from the Father, as the Representative of the Godhead. It was through his sovereign will and pleasure that the scheme of grace was devised, and the gift of life provided and promised. Accordingly, we read that "the gift of God is eternal life;" and again John says, "this is the promise that He hath promised, eternal life." But we notice, more particularly, that this life is conveyed through Christ as the

Mediatorial channel. The gift and promise of the Father were suspended on the work of the Son, who offered himself as a sacrifice in the room of his people, and who, by the suffering of death, purchased back again the life which they had lost by the fall. Through his atonement he removed the legal barriers which stood in the way of its communication, and secured the right and power of imparting it, by his Spirit, to those for whom it was designed; and hence, in the passage already quoted, it is said that the gift of God is eternal life, "through Jesus Christ our Lord;" and the Redeemer himself states, that he had "received power over all flesh, that he might give eternal life to as many as the Father had given him." " This," says John, "is the record which God hath given us, eternal life, and this life is in his Son;" and, accordingly, Christ declares, “I am the way, the truth, and the life,—no man cometh unto the Father but by me." But we notice, finally, that in imparting this life the Spirit is the Special Agent. It is his peculiar office to revive the dead; but it will be observed, that, in doing so, he acts through the Mediator; and hence he is called the " Spirit of the Son,"-" the Spirit of Christ," "the Spirit of Life in Christ Jesus;" and, to show the nature of the official connection which exists between the Redeemer and the Renewer, our Lord says to his disciples, "I will send you another Comforter," and "when the Spirit of truth is come he shall not speak of himself,”—“he shall testify of me. He shall take of the things that are mine, and shall show them unto you." Hence is the process of regeneration, the Spirit going forth from the Father, proceeds through the Son to the soul of the sinner, and imparts a quickening influence, by which that soul is immediately united to the Saviour, even as the branch is engrafted into the vine. Thenceforth it draws its life from him, feeds spiritually upon him, "eats his flesh and drinks his blood," in the sacramental process of daily communion and progressive sanctification. It is thus and then that the believer can say with the holy Apostle, "I am crucified with