SUNDAY READING.

New Zealand Herald, Volume XXV, Issue 9130, 11 August 1888, Page 4 (Supplement)

SUNDAY READING.

THE GREAT NECESSITY. [by rev. mark guy pearse.]

"Verily, verily, I say unto thee, except a man be born again, he cannot see the Kingdom of God."— St. John iii., 3. This chapter is certainly amongst the most wonderful of any in the Bible. It would be difficult to find a verse which holds so much as the sixteenth verse of this chapter. It compasses the infinite; the infinite in the love of God; in the person of Christ; in the nature of man—in Heaven and earth and hell. But its wonder of wonders is in the unconscious manifestation of the greatness and glory of Christ. It is a vision like Jacob sof old—a ladder reaching from earth to Heaven.

Set before your mind the young Carpenter of Nazareth who has lived a life singularly secluded aim shut in from the world—a life lonely and little understood by those about Him. Then suddenly at thirty years of age He is thrust into this prominence and great publicity; and in the midst of vast crowds in Jerusalem He preaches the Kingdom of God and works many miracles. And now Nicodemus comes to see Him. This Nicodemus is a gentleman of good position, a magistrate and leading citizen. As to his coming by night, it may have been that he was scarcely prepared publicly to acknowledge Christ; but it is quite as probable that he knew it was the only time when he was likely to find Jesus at leisure for a quiet hour. The other incidents recorded of him show us a man not timid or half-hearted, but one brave as well as thoughtful. So, then, this gentleman of influence comes to visit the young Prophet of Nazareth, thinking of Him certainly as a Man sent of God, but quite ignorant of His sublime origin and of the great purposes of His coining. He will rive Him a word of kindly encouragement. We have so accustomed ourselves to make the Bible a text-book of doctrines that much, if not all, of the human nature has been crushed out of it by our heavy theology. It seems almost wicked to suggest that Nicodemus had come to talk with the young Prophet about the social and political condition of Israel, much as a leading citizen might call to-day to see a teacher whose clear insight and earnest words seem specially suited to the times. Thus they sit together. It is with a tone of great respect that Nicodemus begins the conversation. " Sir, we know that Thou art a Teacher come from God; for 110 man can do these miracles that Thou dost except God be with Him."

We know—not offensively spoken or haughtily, but with a quiet confidence as of a man who is accustomed to speak with authority, whose words are respectfully heeded and obeyed. Jesus looked at him with those clear eyes which read the innermost heart: " Verily, verily, I say unto thee"— is the consciousness of a sublime authority, of a sub lime assurance, instinctive, natural. I say unto thee—note the individual dealing. Nicodemus was detached from the rulers, from Israel, from the race. He stood alone in that Presence. I. say unto thee —Nieodemus —a Master of Israel, Ruler of the —except a man be born again, he cannot see the Kingdom of God. Please do not think of the Kingdom of God as meaning Heavenwe push everything on to Heaven, and so put out of reach that which we need most o aU now and here. The Kingdom of God is, of course, the realm in which God is known and loved and served —in which He is acknowledged King. To Nicodemus it was in Judte. To us it is in London or wherever else we dwell; or ought to be. " Thou sayest we know. I say unto thee, except a man be born again, he has no eyes to see the Kingdom of God —what and where it is—no faculties by which we can perceive it." The tone and manner were as impressive as the words were mysterious. At once, with the most perfect ease, without effort, the young Prophet becomes the Ruler, rising at every word higher and higher, until He stands forth the only begotten Son of the Father; and Nieodemus sinks from the confident assertion to the lowly enquirer— " How can these things be ?" And then, yet lower still, into a wondering and adoring silence.

To the ruler, with his lofty sense of Jewish superiority, with the glorious memories, the splendid privileges, the glowing promises which proclaimed his people the favourites of Heaven, it was a bewildering word. Of course the heathen, who were not the children of Abraham, needed to be born again. They were not of the promised seed; and by baptism they needed to be cleansed and purified before they could be permitted to worship God, and to become the subjects of His Kingdom. But what meaning had the words for Nicodemus, so pointedly spoken. I say unto thee— was of the sect of the Pharisees, a Jew of the Jews, of the very innermost circle of Heaven's chosen ones Nicodemus is startled, perhaps there is'a a breath of indignation in the reply—" What can you mean?" he asks. "You cannot mean that a man can really be born over again ?" Again there came the solemn words of Christ, the clear eyes resting upon him and searching the heart. " Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Born of water— was the only new birth of which Nicodemus knew anything; the baptism of those converted to the Jewish faith—or the baptism of those who at the hands of John prepared themselves for the new manifestation of the Kingdom of God. But that was only a form of which this was the substance and reality : " Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God"— man is not only not in the kingdom, but cannot find any way into it. That which is Iprn of flesh is flesh; that which is born of God alone can know God, and # love Him and serve Him. So the ruler sinks lower; and the lowly Peasant from Nazareth rises higher, the Teacher of the most sublime. truths, not doubtfully spoken, or dimly guessed, but asserted with authority. Christ does not creep from point to point, like mariners of old time from headland to headland, uncertain what might lie beyond; He looks orth upon the whole round of the truth in its fulness. Verily, verily, I say unto you, we speak that we do know and testify that we have seen.

| I say, unto thee. The personality gives S much more than freshness of meaning to the story; it gives it a fulness and force that we cannot afford to lose. If birth and religious advantages could do anything to put a man into the Kingdom of God, Nicodemus could surely claim to be there. His descent went back without a break to Abraham, to whom it was pledged that in his seed should the whole earth be blessed; he belonged to a nation marked off as God's peculiar people by deliverances and promises such as belonged to no others. If ever a man could claim to belong to God by religious observance and association, this man could. Upon him was the sign and seal of his belonging to God, the mark of that initial sacrament with all its significance; he was constant in prayer, in the study of the Scriptures, and in the observance of the law. If external ceremonies could set a man in the Kingdom of God, none could stand more securely than Nicodemus, who, through every day and every hour of his life, was subject to all kind of religious exercises and ceremonies carried out with a scrupulous jealousy. If religion is in notions, scriptural and orthodox notions, in reverent feelings, in

devout prayers, in generous sentimenh,T~" then is a man in need of nothing, V P t Athe man to whom it is spoken • V ' a verily, I say unto thee, except a man h T il? '- again, he cannot see the Kingdom „f /' !"' ri ' What, then, was all this a cumK l ' folly Phis Jewish arrangement of t ?°. rn s and worship; circumcision, altars ."""j sacrifices, prophecies—was it all n I neiits , even though God Himself had arrant! i'"" 1 - commanded it? Even so; it was •ti less, unless there was something m, Us -- greater than it all No good, precisei'*" 3 ' l food and light and air, as edueatio ili commerce and civilisation are no (J"! an ''- dead man. Put life into him ; then all' u * things shall wait upon him and niiniJ ese him and bless him. But he must 1 hit? to Sacraments, services, sermons, Scriit rst * creeds, may minister to life; but th J ar ®s, be life first of all. The one great * Inust truth for us to take hold of is t) there must be the actual contact of (; r i • ' our spirit; that forms however sol.-m, Wltii services however impressive, and" » 8! "' however sublime, are nothing apart frr m regenerating power of the Holy Ghost v e must be born again. Must; so sain. <"i - e the Lord Verily, verily, I say unto with such solemnity is the word sr,oleach of us. This is everything. ItU *V'' and death mattera matter of eternal i f ' eternal death. As such let us hear it fe heed it. Ye must be born again. Hr .; mystery, as Christ Himself tells us • V * diversity, as the Bible teaches, and'all * perience. But that which concerns us i- C ; X " actual work of the Holy host in U!| s v 4 parting to us a new nature. 1111That which is born of the flesh is p -■ The flesh is that by which we have ronb"' with the world. _ It is not necessarily a' 1 "' thing evil, certainly not accursed. IV, ' I ,'" birth of the flesh we are fitted for the 'wl m about us; with eyes to use its lii'ht ■ • faculties that fit in with its requirement'.;' 1 have power to turn it to account, to m •1',"! our own, to use it, and enjoy it. hut ouVv' this world which the flesh possesses is auotY'r world into which our eyes cannot "see '>■» hands cannot grasp it; our minds perceive it; we cannot enter into it by'" natural power. _ And now the Holy Si.irit?. God is come to impart to us another life ■ \ a, new birth to fit us to enter into the'liw'; God exactly as the natural birth fitted uA°' life in this world. So do we become V* takers of the_ Divine nature, with - faculties and fitted for the new tou-ii-'V' God is known and trusted and loved'as Father, for there is a new r which God reveals Himself. Jesus Chris' "j° no more only a memory, a name, hut >n Almighty Saviour, an abiding Friend an.i Brother, our heart's strength and joy; V very possession of our souls of whom v. e My Lord and my God. We live with new desires, new aims, new delights, a life independent upon the circumstances about citizens of another country, ambitious oil-.' distinctions, jealous for its honour, e;. -or /•"* its possession. A life is ours of whicliVt-a-h is not the end, but only the unloosing,"th» unfolding, the " manifesting." as St. "John puts it. Born of God, now are we tin- son's of God, partakers of the Divine nature viitli all its vast and unutterable possibilities heirs of God and joint heirs with Christ Jesus.

And now, in seeking this as our own, l* sure, if this is what must be, then it must ;.* within our reach. If Christ meets each ci us separately with this 1 say unto thee, tiwa must be born again, now may I say' unto myself, "Soul, be assured that He has s-t this great gift within thy reach." Let us w forth eagerly to seek for it, since everyrhit ♦ depends upon its possession. Again, be quite sure of this : that the Holy Ghost is given unto all men. This free gift has come upon all men. It is alike the common and glorious henta.t of every man an dwoman living—His tree Spirit —to be bought by no privileged few; te tie earned by no goodness; to be conferred by no authority—as surely as the nature of Adam, this is ours, not because we are Christians, ours beause we are men an 1 women, ours, although we are sinners. Do we not all know it ? Have we not all of 'improved it? To everyone of us has come that Gracious Spirit, softening, pleading, prompt, ing, bringing to mind hallowed memories, awaking fear or desire, creating a sense of sin, and stirring holy purpose. Thus far works the Holy Spirit with all men. But then comes in the mystery and the majesty of the will. We can resist the Spirit. We can quench the Spirit. Ur we may yield to the Spirit. As many as are ltd by the Spirit, they are the children of God. It is this mystery which determines in evenman what the work of the .Holy Spirit shaft be. The Father's love is unasked, independent of our will. Christ's death for us is apart from any man's asking or desiring Hut the Holy Spirit is given to them that ask Him. To ail men He is given to bring the offers of His grace, to speak and plead and urge. But He standeth at the door of the heart which openeth only from within, saying, " Open unto .Me." Our asking does not mean that this gift is less freely given than is the love of God or the gift of Christ, her because the asking is the opening of i:.e door. It is the surrender of the will

This is the one thing, the only thing. we wantthis gift of the Holy Ghost. .Now begin to make it your prayer, 0 God, give me Thy Holy Spirit for Jesus Christ's sase. Go on making it your prayer—luoniii!-.', noon, and night. If you can do nothing t-is-.-, you can do this. Everything shall be yours in this gift— peace, joy, love, ti-imupii, all are ours only in the Holv Ghost l'k- i;;e yourself to this prayer. Let it greet the dawn. Let it close the day. O God, give me Thy Holy Spirit for Jesus Christ's sake. Bid those about you offer it as a cry for life, a cry that cannot fail. Get them to promise you that they will offer it as a prayer to God night and morning. No matter Low hard, or dark, or sinful —these things are our need, and need is our claim upon God's bounty. Will you now, as you close these lines, make this prayer your own? And before the day is done go forth and find some other, and hi 1 them offer it. God's love can do no more. The grace of Jesus Christ hath declared ot His work, "it is finished." Now all waits 011 this, on this all hangs : Receive ye the Holy Ghost. Some time since in a large congregation I asked those who had beta perplexed about the way of salvation, and those who seemed to need converting all over again every week, and those who never seemed to get beyond the stage of seeking, and those who thought they Mere saved oa Sundays and doubted it again on Monday mornings, to forget everything else but this one prayer : U God, give me Thy Holy Spine for Jesus Christ's sake. I urged it; and pressed it home as earnestly as 1 could. I - or twelve months afterwards I received letters from all kinds of persons telling me lii'W they had been led into the full light of the favour of God and were new creatures_since they had received the Holy Ghost. Now is all that God has for us, and all that He can do for us, put within our reach. It is all ours for the asking. Pledge yourself to this prayer, morning, noon, and night. Xw offer it; go on offering it. O God, gbe me Thy Holy Spirit for Jesus Christ s sake Amen.

JUST FOR TO-DAY. Lord, for to-morrow and its needs I do not pray; Keep me from stain and sin, Just for to-day. Let me both diligently work And duly pray ; Let me be kind in word and deed,

Just for to-day. Let me be slow to do my will, Prompt to obey ; Help mo to sacrifice myself, .lust for to-day. Let me do wrong or idle word Unthinking say ; Set Thou a seal upon my lips Just for to-day. So for to-morrow and its needs

1 do not pray ; But keep me, guide me, hold me, Lord, Just for to-day.