CANDIDATES FOR PRIEST'S ORDERS.

"Whatsoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our Faith."-(1. John, v. 4.)

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The difference between real and merely nominal Christianity is as important as it is great. And whether we consider the fruits of the Spirit mentioned by St. Paul, or the tests by which the children of God are known, as insisted on by St. John, it will be evident that the fallen nature of man must undergo an important spiritual change before it can come up to such tests, or produce such fruits as evidences of its real and holy state: for as a good tree cannot bring forth corrupt fruit, so neither can a corrupt tree bring forth good fruit." Indeed so great and necessary is this change, that without it there can be no admission into the kingdom of God. It is spoken of by the inspired writers as a resurrection from the dead, and those on whom it has passed are said to be new creatures; and in the text itself this change is represented under the strong figure of being born of God. "Whatsoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith."

I. In considering, in the first place, the meaning of the words "born of God," we may notice the peculiar phraseology of the apostle. He does not say whosoever, but whatsoever, is born of God,—πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ, every thing that is begotten of God. And as species propagates its kind, and like produces like, so whatever is generated by, or begotten of God, must be like unto God, possessed of the same nature or essence, and of similar moral principles; in which nature, indeed, man was originally formed; but this holy image sin destroyed. To be "born of God," then, is to have this holy principle of original righteousness restored to the soul. It is to have the divine nature begotten or implanted in the heart, so that it becomes " alive unto God."

It is this important doctrine which our Saviour preached to Nicodemus as standing on the very threshold of His religion,— as being indispensable to salvation, and as the very essence of all godliness, and the fountain of every holy virtue. "Except a man," says he, "be born again, or from above (vw), he can neither see, nor enter into, the kingdom of God." And that this

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was a spiritual change to take place in the soul, and not naturally with respect to the body, as Nicodemus seemed to think, we learn from what our Lord further said to him, that "that which is born of the flesh is flesh, and that which is born of the spirit is spirit;" and that just as "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so," in like manner, "is every one that is born, or begotten, of the Spirit." The same doctrine is taught also by the writer of the text in the commencement of his gospel, where, speaking of our blessed Saviour, he says, that "He came unto His own, and His own received Him not; but as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."

Thus are they new creatures in Christ Jesus, and stand in a new and holy relation to God. For their carnal mind, which was enmity against God, is now made subject to Him, and to His law their affections, which were set on things below, are now placed on things above. They were children of wrath even as others, but now are they children of God, and their lot is among the saints,—and by His Spirit they cry, "Abba, Father." And "truly their fellowship is with the Father, and with His Son Jesus Christ."

II. But, secondly, not more amazing is the change than the victory which it enables the Christian to obtain over all his enemies. "Whatsoever is born of God, overcometh the world." This victory is spiritual in its nature, and universal in its extent. "We wrestle not," says St. Paul," against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." The world is the source of all these enemies to the Christian's peace and happiness, therefore in overcoming these he is justly said to overcome "the world."

He overcomes it in principle. "The love of God is shed abroad in his heart," and, consequently, there is no object comparable to Him in all his thoughts. He acts, therefore, from a principle and motive in accordance with God Himself, and as far above the principles and motives which actuate the men of the

world, as heaven is above the earth, or God above Satan. "The love of Christ constrains him."

He overcomes the world in its practices. For, while self is the principle by which ungodly men are influenced, and at which they aim, he "seeks not his own," but does unto all men as he would have all men do unto him, “rejoicing not in iniquity, but rejoicing in the truth;" and whilst others "seek their own, and not the things that are Jesus Christ's," he, whether he "eat or drink, or whatsoever he do, does all to the glory of God." Thus, being “transformed by the renewing of his mind, and knowing what is that good, and acceptable, and perfect, will of God," he acts up to the apostolic injunction, "Be not conformed to this world."

He is also enabled to overcome the world in its temptations. By these, both from within and without, he was once led captive, but by the holy principle, by which he is "begotten again unto a lively hope," he resists the world, the flesh, and the devil, and they flee from him; and "the lust of the flesh, and the lust of the eye, and the pride of life" with all its pomps and vanities, lose their influence over him, and he "counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord." All sublunary things, be they riches, or honours, or pleasures, he esteems as too transient to afford any real or permanent happiness, and not worthy to be compared with that eternal weight of glory which is reserved in heaven for him.

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Finally, he overcomes the world in its tribulations. are the afflictions of the righteous, but the Lord delivereth him out of them all." If poverty assail him, he has an equivalent for the possession of temporal good-contentment upon earth, and a treasure in heaven; for he has learned that "godliness with contentment is great gain." If his enemies be those of his own household, he still relies upon the sure promise of his Saviour,

every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred-fold, and shall inherit everlasting life." When pursued by the world with trials and persecutions, even unto death, he can "witness a good confession," knowing that "as aforetime he that was born after the flesh, persecuted him that was born after the spirit, even so it is now ;" and with

St. Paul he can declare, "None of these things move me, neither count I my life dear unto me, so that I might finish with joy."

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This is the glorious victory which he that is "born of God" obtains over the world. And who or what shall separate him from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No! he confidently answers with the apostle, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord; for, in all these things, we are more than conquerors through Him that loved us."

III. But, thirdly, the text contains another declaration to which our attention should be directed. "This is the victory that overcometh the world, even our Faith." To the exercise of this principle, which they only who are born of God possess, the Scriptures ascribe the most wonderful achievements of the Christian. "If ye have faith as a grain of mustard seed," said our Lord to his disciples, "ye shall say unto this mountain, 'Remove hence to yonder place;' and it shall remove; and nothing shall be impossible unto you." And in the XI ch. of the Epistle to the Hebrews, many beautiful and striking instances are recorded of the victories that have been obtained by this heavenly virtue. "By faith, Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went. And by faith, when he was tried, offered up upon the altar his only son Isaac."-"By faith, Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt."_" By faith the children of Israel passed through the Red Sea as on dry land." And "the time would fail me," says the writer of that epistle, "to tell of Gedeon, aud Barak, and Samson, and Jephthæ ; of David also, and Samuel, and the prophets: who, through faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire,

escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens, women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: and others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder; were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented." And it is through this principle of faith that true Christians, in all ages, rise superior to every ill, aud triumph over the world, the flesh, and the devil; ever looking towards the promised land, the heavenly Canaan," where they will no more be harassed by the difficulties, trials, and perplexities, which in this life they daily experience; but where, as St. John informs us in the Apocalypse, "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat: for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes."

In conclusion, we would urge upon those who profess to have experienced this change of heart, the necessity of walking so as they have Christ for an example. They are children of God, they are joint-heirs with Christ Jesus of an inheritance incorruptible, undefiled, and that fadeth not away,—they are destined to inhabit that

"High abode,

That becomes the grandeur of a God;"

and they are to unite, throughout eternity, with the angelic choir, in the glorious anthem, "Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." How then does it become characters so exalted—so noble, to exhibit prominently in their lives and conduct those distinguishing marks by which they that "love God" are known from those who "love the world ?" "This is the love of God," says the apostle, "that we keep his commandments; and his commandments are not grievous:"-" We know that we have passed from death unto life, because we love the brethren :" and, "Whosoever is born of God doth not commit