Triumphant Certainties and Other Sermons

“We know that whosoever ia bora of Qod linneth not; bat h« th»t Is begotten of Qod keepeth himself, and that wicked one tonoheth him not.” — 1 Jomr ▼. 18.

JOHN closes his letter with a series of trinmphant certainties, which he considers as certified to every Christian by his own experience. “We know that whosoever is born of God sinneth not we know that we are of God... and we know that the Son of God is come.” Now, that knowledge which he thus follows ont on these three lines is not merely an intellectual conviction, but it is the outcome of life, and the broad seal of experimental possession is stamped upon it Yet the average Christian reads this text, and shrugs his shoulders and says, “Well! perhaps I do not understand it, but, so far as I do, it seems to me to say a thing which is contradicted by the whole experience of life.*’ “We know that whosoever is born of God sinneth not “; and some of us are driven by such words, and parallel ones which occur in other places, to a presumptuous over-confidence, and some of us to an equally unscriptural despondency; and a great many of us to laying John’s triumphant certainty up upon the shelf where the unintelligible things are getting covered over with dust.

2 TBIUMPHAirr OKBTAINTIEB. — I.

So I wish, in this sermon, to try, if I can, to come to the miderstanding, that in some measure I may help you to come to the joyful possession, of the truth which lies here, and which the Apostle conceives to belong to the very elements of the Christian character.

I. First, then, I ask the question — of whom is the Apostle speaking here?

“We know that whosoever is born of God” — or, as the Revised Version reads it, begotten of God** — “sinneth not.” Now we must go back a little — and sometimes to go a long way from a subject is the best way to get at it. Let me recall to you the Master’s words with which He all but began His public ministry, when He said to Nicodemus, “Except a man be born again he cannot see the kingdom of God.” There is the root of all that this epistle is so full of, the conception of a regeneration, a being born again, which makes men, by a new birth, sons of God, in a fashion and in a sphere of their nature in which they were not the sons of the Heavenly Father before that experience. Jesus Christ laid down, as the very first principle which He would insist upon, to a man who was groping in the midst of mere legal conceptions of righteousness as the work of his own hands, this principle, — there must be a radical change, and there must be the entrance into every human nature of a new life-principle before there is any vision, any possession of, or any entrance into, that region in which the will of God is supreme, and where He reigns and rules as King. John is only echoing his Master when he here, and in other places of this letter, lays all the stress, in regard to practical righteousness and to noble character, upon being born again, subjected to that change which is fairly paralleled with the physical fact of birth, and has, as its result, the possession by the man who passes through it of a new nature, sphered in and destined to dominate and cleanse his old self.

Then there is a further step to be taken, and that is that this sonship of God, which is the result of being born again, is mediated and received by us through our faith. Remember the prologue of John’s gospel, where, as a great musician will hint all his subsequent themes in his overture, he gathers up in one all the main threads and points of his teaching. There he says, “To as many as received Him, to them gave He power to become the sons of God.” Long years afterwards, when an old man in Ephesus, he writes down in this last chapter of his first epistle the same truth which he there set blazing in the forefront of his gospel when he says, in the first verse of this chapter, “Whosoever believeth that Jesus is the Christ is born of God.” On condition, then, of a man*8 faith in Jesus Christ, there is communicated to him a new life direct from God, kindred with the Divine, and which dwells in him, and works in him precisely in the measure of his personal faith. That is the first point that I desire to establish.

You will remember, I suppose, that this same conception of the deepest result of the Christian faith being no mere external forgiveness of sins, nor alteration of a mau*8 position in reference to the Divine judgments, but the communication of a new life-power and principle to him, is not the property of the mystic John only, but it is the property likewise of the legal James, who says,” Of His own will begat He us by the word of truth,

4 TBIUMPHAKT CEBTAINTIS8. — ^L

that we sbonld be a kind of first-fimits of His creatures ) and it is set forth with great emphasis and abondance in all the writings of the Apostle Panl, who insists that we are sons through the Son, who insists that the gift of God is a new nature, formed in righteousness “after the image of Him that created Him,” and who is ever dwelling upon the necessity that this new nature should be cultivated and increased hj the faith and effort of its recipient.

Keeping these things in mind, I take the second step, and that is that this new birth, and the new Divine life which is its result, co-exist along with the old nature in which it is planted, and which it has to coerce and subdue, sometimes to crucify, and always to govern. For I need not remind you that if the analogy of birth is to be followed, we have to recognise that that Divine life, too, like the physical life, which is also God’s gift, has to pass through stages; and that just as the perfect man, God manifest in the flesh, “increased in wisdom and stature, and in favour with God and man,” so the Divine life in a soul comes to it in germ, and has its period of infancy and growth up into youth and manhood. This apostle puts great emphasis upon that idea of advancement in the Divine life. For you remember the long passage in which he twice reiterates the notion of the stages of children and young men and fathers. So the new life has to grow, grow in its own strength, grow in its sphere of influence, grow in the power with which it purges and hallows the old nature in the midst of which it is implanted. But growth is not the only word for its development. That new nature has to fight for its life. There must be efibrt, in order that it may

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