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ON THE NEW BIRTH.
(Continued from page 401.)

II.-We will now consider some of the evident marks which show a man to be born of the Spirit, as seen in the characters of the believers mentioned by the sacred writers.

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1. The Old Testament Scriptures tell us that Abel offered an acceptable sacrifice" to the Lord; that "Enoch walked with God;" and that Noah, having found grace in the eyes of the Lord, was a just man, and perfect in his generation;" that Moses "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;" and that at an early age "the Lord was with Joseph, and made all that he did to prosper." We see also that Job was "a perfect and an upright man, one that feared God, and eschewed evil; so that there was none like him in all the earth "-even before his sore trials and afflictions; though it was not till after these trials that he himself exclaimed, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes" (Job xlii. 5, 6). We learn that "Obadiah feared the Lord greatly ;" and that "some good thing toward the Lord God of Israel" was found in the child of Jeroboam.

He revealed himself to him on calling him by his name? We cannot be certain on this point. If David wrote any of the Psalms before he was anointed by Samuel, then he was certainly a partaker of the Spirit of God, which in his case would be evidence of his having a new nature-though the wicked Balaam and others have spoken the Word of God without such a nature. There is reason to believe that he had written some of his Psalms previously to Samuel's seeing him, as it was told Saul, a short time after, that he could "play well;" and most probably he played while singing his own compositions, though this is not decided for certainty; it is, however, said, that on his being anointed "the Spirit of the Lord came upon him from that day forward." When Solomon was born he was "called Jedidiah, because the Lord loved him;" and the wisdom of his choice, when but a young man, in asking "a wise and understanding heart," proved that he was one of God's true Israelites.

One or two more examples from the Old Testament will suffice. Jeremiah was wrought upon by the Spirit of God very early in life; for having been sanctified and ordained a prophet before he was born (Jer. i. 5, 6), his great commission to go to whom he was sent was given him when he was but a little child; but it was not till God had humbled Manasseh, by leading him into captivity, that that wicked king showed himself to be one of God's children. It may be said of these, as well as of all the other Old Testament saints, that they were saved through faith in a Saviour that was to come in God's own time-the Saviour was to them prospective-and that their salvation was entirely of God.

Such are a few of the marks of the work of God in some of His people; but there is a perfect silence both as to the time when the work began, and the manner of its beginning in the individuals here named. Can we say whether Samuel had a new nature given him, even from the womb, his pious mother having vowed him to the Lord when she prayed for a man child? As the Lord answered her prayer in granting her a son, and as He accepted that son, and made him His servant, is it unreasonable to suppose that He made him His child 2. Let us now turn to the New Teseven from the womb? Perhaps it was tament, and look at a few of the exwhen taken to Eli at Shiloh "he wor- amples mentioned in the Gospels. Passshipped the Lord," though he did not ing by those mentioned by St. Luke, in know Him; for we read of him on a his first two chapters-namely, Zachalater occasion "that Samuel did not yet rias, Elisabeth, Mary, Simeon, &c.-we know the Lord," that the Lord gave just observe that John the Baptist was him this new nature. Or was it when" filled with the Holy Ghost even from

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his mother's womb;" and then turn to and began to inquire what they should St. John's account of Nathanael, whom do. This was an instance of sudden Jesus called an Israelite indeed, in conversion-this was a beginning of the whom was no guile.". Nathanael had, work of God in their hearts, clear and it is quite clear, been born again before deep. It may truly be said, that those the interview at which Jesus said early converts were born again under this to him. The case of Nicodemus that sermon of Peter's. There is the was one in which the work of grace same certainty about the work in the seems to have been gradual-first, the heart of Saul of Tarsus, when he was coming to Jesus by night-then the miraculously turned from a furious perspeaking a word for Him before His secutor to a sincere and earnest preacher enemies and afterwards the boldly ac- of "the faith which once he destroyed." knowledging Him after His crucifixion The jailer at Philippi was converted in between two malefactors. But still there a similar way. He was born of God on was a time when that work began. Had that eventful night on which he asked it not begun when Jesus uttered those the question of Paul, "What must I do words which caused him to wonder and to be saved ?" The same sudden consay, "How can these things be ?" It versions followed the preaching of the is worthy of remark, that our Lord did Gospel in Samaria by Philip, and its not say, "Thou must be born again;" proclamation by Paul at Corinth and but, Except a man be born again," other heathen cities, though therei s no &c. The calls of Matthew and of Zac- mention of the same terror of mind as chæus each seem to furnish us with a in the above-mentioned cases. God is definite time, as it were. They could, a sovereign, and does not confine Himself no doubt, look back to the time when to any particular manner of acting. He the work of grace began in their souls. works in the earthquake, in the storm, Matthew sat at his accustomed seat, and in the breeze; and the gentle busy in collecting the tax which bore zephyr is as much His work as the most witness to the bondage of the Jews; terrific tempest. No doubt that many, he heard the command of Jesus, “Follow in the places mentioned in the book we me;" and "he arose and followed Him." are now viewing, were first awakened Zacchæus "climbed up into a sycamore from the sleep of death by the "still tree to see Jesus who he was;" and he small voice" of the love of God in sendheard the command, 66 Zacchaeus, make ing His Son to be the Saviour of the haste, and come down, for to-day I must world. In this case there might be the abide at thy house," and obeyed-"He same suddenness or definiteness of time, made haste, and came down, and received though there would not be the same Him joyfully." Then the gracious alarming fears that were experienced in words, "This day is salvation come to other cases. Was it not so with Lydia, this house," greeted his ears. The ac- whose heart the Lord "opened, so that counts of the woman of Samaria, and of she attended to the things that were the men of her city who were brought spoken by Paul ?" or had she heard the to Jesus through her words; of the sick voice of God, and thus been brought to of the palsy, whose sins Jesus forgave life before she was led, in the providence previously to healing him; and of the of God, to hear of Jesus from the lips thief on the cross, are equally im- of Paul? Perhaps this was the case, portant subjects for consideration, and for it is said that she "worshipped God." afford examples when the precise time We may just observe, that whenever of the new birth may be known. The God begins to work effectually in any persons mentioned here were all brought one, He never leaves that soul, but, to Jesus for salvation-and found that sooner or later, brings it to Jesus as the salvation. only Saviour. It appears clear from the 3. We will now turn to the Acts of New Testament, that God has, in this the Apostles for a few more interesting Christian dispensation, sometimes given cases. While Peter was preaching to the His grace to regenerate a man, even after murderers of Christ, and declaring how he has come to be responsible, when God had exalted the risen Jesus, three there has been very little knowledge (if thousand 66 were pricked in their heart," | any) of Jesus given at the same time.

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In conclusion we may remark, that we are taught by this general view of Divine truth, that God does not confine himself to any uniform plan in the communication of His grace to work in the redeemed sinner that new nature which he must have in order to become a new creature, since there are sudden conversionssome accompanied with great feeling of terror, as those of Saul and the jailer at Philippi were; and some without any such feeling, as were those of Matthew and Zacchæus; and there are instances in which the work of God is gradual, like the advance from the dawn of twilight to the mid-day sun, as in Nicodemus, Cornelius, and Apollos. In some it begins in infancy or childhood, as in John the Baptist and Samuel; while in others it is deferred till the time of some severe and humbling calamity, as in the case of Manasseh; or till the approach of death, as in the case of the thief on the cross-which last case seems to be recorded to prevent our despairing of anyone while life lasts.

Cornelius, the centurion, "a devout man, I work will perform it until the day of and one that feared God, with all his Jesus Christ " (Phil. i. 6). For, house, who gave much alms to the people, and prayed to God alway," is a case to the point; but he was not left without a knowledge of the only way of salvation, which is through Jesus Christ, and Him alone. The fact of his praying to God alway, and of his prayers being heard, is a proof of his spiritual regeneration. The account of Apollos is also exceedingly instructive. He was an eloquent man, and mighty in the Scriptures. And being instructed in the way of the Lord, and fervent in spirit, he taught diligently the things of the Lord, knowing only the baptism of John. When Aquila and Priscilla had heard him speaking boldly in the synagogue, they took him and expounded unto him the way of God more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him who, when he had come, helped them much who had believed through grace: for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was the Christ." It seems that Apollos knew but little about Jesus before he was taught by Aquila and Priscilla; and yet who can doubt his being a child of God, after reading what is here said of him? Should it be objected against the assumption that Cornelius and Apollos, if not Lydia, were regenerate before they knew of salvation being by Jesus alone, that as "there is none other name given among men whereby we must be saved," they must have perished had they not been saved by faith in Jesus, we reply the same objection might be made against election and yet that doctrine is true. As those chosen in Christ are always brought to Christ (speaking of those who have arrived at the age of accountability), so every regenerate one is brought to Christ to believe in Him as his Saviour. Have I been brought to trust simply and solely in Jesus for salvation-and am I bringing forth, in ever so small a measure, the fruits of the Spirit-I am born of the Spirit; and "He who hath begun the good

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An obvious inference from this fact respecting God's manner of working in us is, that we have most to do with results. Are we giving evidence that "God is working in us both to will and to do His good pleasure ?" If we are God's children, we shall not be content in a state of apathy and indifference. We shall have something of the mind of the Psalmist when he exclaimed, "As the hart panteth after the water brooks, so panteth my soul after thee, O God." We shall be amongst those who hunger and thirst after righteousness.' And if we do not yet enjoy the full assurance of our final salvation-cannot yet confidently say, My Beloved is mine, and I am my Beloved's," to do so will be our earnest desire and prayer. We shall hate sin; and our inquiry will be, "Lord, what wilt thou have me to do?" In short, Jesus will be our only hope-our all and in all. May such evidence be more abundant in both the reader and the writer, and may people "take knowledge of us that we have been with Jesus." Amen. R. D. F.

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IF our sins lie heavy at our hearts, God will not lay them to our charge.-Case.

THE RESURRECTIONS OF SCRIPTURE.

To the Editor of the Gospel Magazine.

DEAR BROTHER IN THE LORD, Scriptures concerning Himself?" But Will you allow me to say a few words to proceed with my reply; and I will in reply to the valuable remarks of your begin with the second point on which esteemed correspondent, W. MAUDE, on W. M. differs from me, namely, on the the above-named subject, who, I am applicability of the term "resurrection happy to find, generally agrees with me to new birth, or regeneration. Now, I on prophetic and other truths, but who am free to admit, that it is not, strictly differs with me here, not altogether as to speaking, a correct term; and that the facts though, but as to the application of 25th verse of the 5th chapter of John is certain scriptures to those facts. Our not a resurrection, but a rising from a brother is right in feeling confident that death in trespasses and sins. And I am I shall not be offended at his stating thankful for the correction, which is reasons for so differing. I write not for important. But as to the first point of controversy, which I eschew, but to difference, our brother has certainly not elicit truth; and I am sometimes glad convinced me that I am wrong. He when one differs from me; not because holds with me as to three resurrectious; it is good to differ, but because it often namely, (1) Israel, their national restorasets one searching Scripture with greater tion to Palestine; (2) that of the mystiearnestness and more prayer, in order, cal body of Christ at the commencement that if right, to be the more established; of the millennium; and (3) that of the o", if wrong, to be set right. And I am wicked at the close of the millennium. glad, dear Mr. Editor, not only that the So that, as to facts, we agree, but not importance and blessedness of the study exactly as to certain scriptures which I of prophetic truth is being more and apply to those facts. I do not apply more felt, but also that you are allow- Dan. xii. 2, nor Isa. xxvi. 19, to the ing it a fair place in your valuable conversion of Israel as a nation; but journal. To study the prophetic parts Ezek. xxxvi. 26-28, I do, and to which of God's most holy Word with a mere I believe our Lord alluded in His conview to intellectual attainments is a versation with Nicodemus (John iii. 5), poor thing, and would be nothing to His which compare. The verses in Ezekiel glory, nor bring any blessing to our refer to the future kingdom of God as souls; but to study prophecy with an to the earthly glory, called in John eye to Christ and His glory is most earthly things, unto which the Jew, ere precious. From Genesis to Revelations he enters, must be born again, which we find that the testimony of Jesus is Nicodemus, as a master of Israel, the spirit of prophecy. Many date the ought to have understood. “If I have commencement of a time of much bless-told you earthly things, and ye believe ing, and soul elevation above the world, not, how shall ye believe if I tell you its cares and its pleasures, extending of heavenly things?" Of course, we now over a period of twenty or thirty years, to the time when, through grace, they were led by the Spirit of God to inquire into the truth of the Lord's second coming in glory. Some have said that prophecy is only to be under-before one can enter the heavenly glory. stood when fulfilled. If so, why did our Lord upbraid His disciples thus, "O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all the prophets, He expounded unto them in all the

have here the great and important truth of the necessity of regeneration, but in a twofold case; namely, as to the Jew before he can enter the earthly glory of the kingdom; also, of course,

It is important to have constantly before one, in studying Scripture, the distinction between the Jew, the Gentile, and the Church of God, which, especially in millennial times, will be manifestly separate and distinct as to position, and also as to glory. But now as to Isa. xxvi. 19: that it applies to the resurrec

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tion of Israel, as a nation, to Palestine, and the first eleven verses of Rev. vi., I have not the shadow of a doubt; the synchronise; they point to the same whole chapter is an earthly scene period; and it is worthy of notice (as entirely, and its context (compare it one has observed), the very remarkable with the 12th and 13th verses of the " parallelism which exists between 27th chapter). It is an earthly scene, I the second, third, fourth, and fifth seal say, concerning the Jewish people, about and Matt. xxiv. 6-14. If I am asked the time of their last great tribulation; for a proof that the Church (namely, see especially chap. xxvi. 17, to the 1st Christ's mystical body) is raised prior verse of chap. xxvii., which is evidently to this, I reply, that in the 5th of a time trouble. "Thy dead shall live, Revelations I find the Church (repremy dead body shall they arise. Awake sented by the four-and-twenty elders) and sing, ye that dwell in the dust" "in heaven" witnessing the opening of (ver. 19). It is not together with "the seals, &c.; and that from chapter the my dead body. Now I am bold to say 3rd to the 19th, when I do find the that there is no allusion here to the Church, it is always "in heaven," taken mystical body of Christ. We do not up up before these events occur to which find "the Church, which is His body' we allude. Moreover, "many of them (Col. i. 24), in the Old Testament that sleep in the dust of the earth"-them! scriptures at all, except in the way of Who? Daniel's people. "At that time type or illustration; as in Eve as to type; thy people shall be delivered, and many and as to illustration, Abraham sending of them that sleep in the dust of the his servant to fetch a wife for his son earth shall awake." From the 8th Isaac. And then, as to those and other chapter, Daniel's prophecy refers extypes and illustrations, nothing was un-pressly as to what concerns the Jews. derstood or revealed throughout the From the 1st to the close of the 7th whole of the Old Testament dispensation chapter the visions concerned more beyond the then present facts and cir- particularly the four Gentile monarchies; cumstances. And then, as to the type of Eve, Adam did not get his wife until after he had been humbled and wounded; neither did Abraham send his servant to fetch a wife for his son Isaac until he had been offered up and had received him from the dead in a figure; which facts are very significant and full of meaning when light is thrown upon them by the New Testament scriptures. This 19th verse, then, I believe not to be the resurrection of Christ's mystical body, but of the house of Israel, and the same event as the dry bones in Ezek. xxxvii. Dan. xii. 2, I also believe applies to the same events, and not to the resurrection of 1 Cor. xv; that, I apprehend will occur prior to this time of Daniel. I gather from scriptures (which I cannot fully enter upon now), that there will be a week, or seven years, of trouble amongst the Jews under "Antichrist ;" and that these first three, or perhaps, to be more correct, the first two verses of this 12th of Daniel, allude to the last half of the week, or the latter three years and a half, and that prior to this, the first resurrection will have taken place. I think that the 1st verse of Dan. xii., the 24th chapter of Matt.,

and it is a remarkable fact, as I have just been informed, and which I believe is not generally known, that from an early part of the 2nd chapter up to the end of the 7th chapter, the language in which the Spirit of God reveals the vision is Chaldee; that prophecy concerned the Gentile monarchies. But the vision which concerns "Daniel's people," that is to say, from the 8th chapter to the end, the Spirit reveals it in the Hebrew language. "Many of them;" it is only a question of "Danier's people."

"It seems to me," says an eminent student of prophecy, "that these words are added; that is, the 2nd verse, to complete the picture: for the principal part of the prophecy is occupied with the details of that part of the people who are found in the land when the wicked one (Antichrist) shall be in the exercise of his terrible and malicious power. But, in this verse, the lot of those who had been lost, and were to be gathered from among the nations, is given to us. These only enter as accessory into the scheme of prophecy, this portion of the people having been without the limits of prophecy, not

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