The New Birth. "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. FIGURES used by Christ most suitable ones, and always give best insight into truth. I.-A BIRTH IS A CALLING INTO ACTIVITY OF LATENT POWERS. (a) Prior to birth organs of sense there; organs, limbs, &c. Prior to regeneration, soul there and all faculties: perception, appreciation, judgment, capacity for enjoyment, love, hatred, &c. II.-CORRESPONDING WORLD EXISTS INDEPENDENTLY OF THE BIRTH. Prior to birth the outer world exists. So does the spiritual God's reign, love. Superlative glories of redemption. Birth means perfect child, and when developed perfect man. So birth spiritually means perfect babe in Christ, and when developed perfect man. Child may flourish or dwindle away. Depends on constitution and nutrition. III. A BIRTH IS A DIVINE WORK. God, the author of life-all life-spiritual life. T. C. E. The True Vine. "I AM THE TRUE VINE."—John xv. 1. It is interesting to ask whether this figure was suggested to our Lord by some vine on which His eye rested on His way to Gethsemane, or whether, being still in the upper room, He was looking at the vine frequently trained about the window of the great chamber, or was gazing at the cup in which the juice of that fruit of the vine was held. All such were shadows-He was The True Vine. Whatever suggested the use of the figure here to Him as an emblem of Himself, His use of it suggests to us at least four thoughts concerning Himself, His life, His mission. I.UNIVERSALITY. As the vine finds a place in the narrative of Noah, and the poems of Homer, was known to ancients and moderns almost all the world over, so Jesus has relations to the race that are not local or temporary, but universal and permanent. He belongs to humanity, He is "the Son of Man." II.-BEAUTY. In its full cultivation, and when the purple clusters hang among the bright leaves, the vine is royal among fruit trees. Regarding Christ we are impelled to use the exclamation of Scripture, "How great is His beauty." For we note (1) All beauty of the physical creation are but types of moral excellencies. It is the purity of the lily, the serenity of the star, the stability of the mountain-each a moral quality-that is their charm to the observing eye. (2) All moral excellencies are but faint hints of Christ's character. As all that is best in all material nature together, only indicates what is noblest in humanity, so all that is noblest in all humanity only indicates what is to be found in Jesus Christ. III.-FRUITFULNESS. Among fruit-bearing trees none are more famous for lavish affluence than the vine. Directly we begin to explore (1) the character, (2) the teachings, (3) the life, (4) the works, (5) the world-wide influence of our Lord, we are laden, as the men who brought the clusters of Eshcol were, with an untold wealth of fruit. IV.—GLADThe vintage has ever, and everywhere, been associated with mirth, with festivity. The wine is a symbol of joy. Angels, predicting Christ, said they were "bringing good tidings of joy," and Jesus Himself said He sought that men's joy might be full, and His joy in them remain. EDITOR. NESS. Assurance of Salvation. "MINE EYES HAVE SEEN THY SALVATION."-Luke ii. 30. SIMEON, as is said to be true of the swan, sung his noblest song just before his death. This is one chord of it. Does it not remind us, I.— THAT THE GREAT AIM OF JESUS CHRIST IS TO BRING SALVATION? The infant Saviour, now lying in the devout old man's arms, was recognised by him as bringing not simply mental light, or national renewal, or even spiritual comfort, but "salvation." The angelic music told of the birth of "a Saviour," Mary's voice sang of "a Saviour," and now Simeon sings of "salvation." Christ brings salvation from sin as a ruling principle, as a terrific power, and as entailing an awful penalty. II.-THIS SALVATION CAN BE CLEARLY REALISED. Not dreamed of, talked about, expected, or hoped for, but "seen." Its purpose "seen," its method "seen," its result seen." III. THIS SALVATION SHOULD BE REALISED IN ITS PERSONAL RELATION. (1) As saving the individual-" mine eyes." (2) As wrought by God-" Thy salvation." IV. THIS CLEAR CONSCIOUSNESS PREPARES FOR DEATH. He who can make these words his own can sing "Nunc Dimittis." EDITOR. Pulpit Handmaids. PITH OF GREAT SERMONS BY GREAT PREACHERS. Sermon by the late Dr. WINTER HAMILTON. Analysis by the Rev. T. B. KNIGHT. The Transcendent Love of Christ. "AND TO KNOW THE LOVE OF CHRIST, WHICH PASSETH (a) The text is a kind of hyperbole which does not mislead, but, like irony, limits and corrects itself; (b) it is also a definition, one of the most exact; for the writer having asserted what might be misunderstood subjoins an explanatory member to the sentence, thus giving it more clearness and decision; and (c) by pronouncing the love of Christ as that "which passeth knowledge," it indirectly asserts the essential Divinity of our Lord; for such a lofty style could not be justly employed in speaking of a merely human being. I. THE REPRESENTATION OF CHRIST'S LOVE MADE IN THE TEXT. Consider: "passeth knowledge." One thing is plain, that love cannot pass knowledge, the motive of which may be conceived. If we can enter into the motive, all its best and largest consequences may be understood. The incomprehensible degree of our Lord's love to man must be in its infinitive motive. 1. The nature of this love. It is Divine, most strictly so, since it comes from the very bosom of God; and may be shown to be Divine : i. By comparing the love of the creature with that of the Creator. The benevolence of men to their fellows must be (a) regulated by the standard of self-love, for it is impossible for any being to love another better than himself; and (b) dependent or self-controlled. To employ such words as "passing knowledge," of the compassion of any creature, be he angel or man, would be "fanciful conceit or turgid verbiage. The fathomless streamlet, the overpowering splendour of the glow-worm, the cloud-capt elevation of the mole-hill." The love of Christ, on the other hand, is infinite and uncontrolled; for (c) Divine claims are made by and for Him as creation, sustentation, universal possession, scripture inspiration, the pardon of sins, the attributes of omniscience, omnipresence, omnipotence, self-existence, and eternity; and as Jehovah is to be beloved, obeyed, trusted, and adored, so is Christ. And (d) The Deity of Christ is associated in the sacred writings with displays of His love, "The Prince of peace," "God with us," "The Lord our righteousness," Our Saviour," &c., &c. ii. By proving that all the Divine perfections must direct and enforce it. It was (a) Absolute. The highest angel has no property in himself. He leans on infinite power, and is bound to infinite authority. The love of Christ is above these conditions. In one sense, indeed, He was the gift of God by voluntary condescension and official subordination, but He was His own in irresponsible authority and self-deterring action-"Who gave Himself," "The sacrifice of Himself," "Offered up Himself," &c. It was in the tone of sovereignty he said, "Lo, I come," "For this cause came I into this world," &c. "The fire of love fell not kindling upon His heart, it was native to it." But that which is independent is underived; we therefore regard this love as (b) Eternal. There was never a moment or event which this love did not anticipate. The eternal purpose "was purposed in Christ." (c) Infinitely intelligent. If the plainest methods of husbandry are stated in Scripture to "proceed from the Lord of Hosts" (Is. xxxviii. 29), we may reasonably conclude that our salvation will be conspicuous for features of wonderful contrivance. "In Him are hid all the treasures of wisdom and knowledge." This love is also (d) Necessarily efficient. Christ herein has travailed in the greatness of His strength. But this strength must not be confined to the simple idea of power, it is moral right—" He hath power to forgive sins." "Able to save to the uttermost." "The tribute will be just, as the shouts will be loud which shall proclaim over the salvation of the Church, the energy of the love which has redeemed it." But further, this love must be consistent with (e) Immaculately pure. Christ is the holy and just one. Holiness was the standard of His grace, and grace was the expression of His holiness. But, being Divine, this love must be (f) Immutable. "He loved them to the end," "Who shall separate us from the love of Christ?" Again, it is necessarily— (g) Authoritative. In the love of our Saviour there is not only a Divine greatness, but a Divine dispensation. It is that which administers and applies-"The Saviour of the body of the Church," "Looking for the mercy of the Lord Jesus Christ unto eternal life." It is only then, as this love is that of God, that it "passeth knowledge." "Let our capacities incessantly widen, still it cannot, in their most inconceivable sublimity, be contained by them;" unless the smaller circle can receive the larger, or the creature "find out the Almighty to perfection." 2. The object of Christ's love. Life has sometimes been sacrificed by man for man, prompted by natural affection, by moral esteem, or religious charity; but He came to save— i. Man, labouring under the demerit of sin, “A seed of evildoers." Sin has repellent qualities, "The abominable thing that God hateth." It closes heaven, alienates from the fair and good, exiles from holy sympathies, and from it the soul of Christ must be infinitely estranged. To save ii. Man, unsolicitous of Divine love. The guilty parents of the race are not described suing for readmission into God's favour-they flee. It was not complacency which always regards excellence, it was not relenting which always supposes contrition, it was grace. 3. The means by which the love of Christ manifested itself. We are not here invited to review some simply uncostly exercise of natural benevolence, but to estimate a tremendous expense of condescension, debasement, and suffering. The fact of |