form of revváw. See John 1: 13, "Which were bo (èrevvý@noav) not of blood, nor of the will of the flesh, nor the will of man, but of God." John 3: 3, "Except a man born again" (7εvvq07, åvæ0εv); 3: 6, "That which is born the flesh is flesh; and that which is born of the spirit is spirit Here in both cases we have reɣevinμévov. 1 John 2: 2 "Every one that doeth righteousness is born," or as the Revise Version renders it, "is begotten (rerévvyta) of him; " 1 Joh 3: 9, "Whosoever is born (or begotten) (TETεvvnuevos) of Go doth not commit sin.”—See also 1 John 4: 7 and 5: 4. Th same thing is true of St. Peter. In his first Epistle 1: 23 "Being born again, not of corruptible seed, but of incorruptible by the Word of God," he uses the same word with the prefix avá. St. James employs a term peculiar to himself àлoxuέw, signifiying, to bring forth: "Of his own will He brought us forth (àлɛxúŋoεv) with the word of truth." James 1: 18.

We believe, therefore, that the most comprehensive English term, that is, the word "birth," expresses most nearly what the writers of the New Testament wished to set forth in the spiritual sphere when they spoke of the great change which takes place when we become new creatures in Christ Jesus. They had before their minds not simply a possibility, nor merely the gracious relation in which we stand to Christ through our baptism, but an actual birth—a soul born of God and in living communion with Him.

Just when or how in any given instance, such personal life union with Jesus Christ is first established by the Holy Ghost, we may not be able to tell. But we know that our Lord honors the means of grace, and, by His Spirit, operates through their use, and that in the degree in which the offered grace is appropriated does it prove effectual in bringing about the change denominated in the Scriptures regeneration or the new birth.

This new birth, the Saviour tells us, is of a deeply mysterious character. He compares it to the wind, of which we cannot tell whence it cometh, or whither it goeth, at the same time

hat its presence is plainly manifested by the effect which it produces. So the person in whom the great change of regeneration has been wrought does not understand whence the new mpressions which he experiences proceed, nor whither they are eading him. He only knows that whereas he was spiritually lead, now he is alive; whereas he was blind, now he sees, but ne cannot comprehend the transformation which he has undergone, any more than the beginning of his natural life. Our new life in Christ is not first of all, in its essence, an experience, else it were no mystery. It lies deeper than all conscious, sensible experience, but, as in the case of all other forms of life, it can be known only through its manifestations. These do not produce the life, but where it exists it must reveal itself; and our knowledge of its presence depends upon its manifestations.

What these are is clearly revealed in the Scriptures. This, however, is often overlooked, and great confusion arises, so that sometimes people are Christians without knowing it. The best evidence is at hand that they are in a state of grace, but their spiritual vision has been so distorted by false teachings, that hey are in deep distress because they imagine they are not regenerate. It is therefore highly important that we should clearly understand what the word of God lays down as the marks of the new birth.

According to the Scriptures, in the soul in which the new irth has taken place we always find certain results, revealing he presence of spiritual life. The first of these, and the oundation of all the rest, as we have already intimated, is faith. esus speaks of faith in this way. He says (John 5:24), Verily, verily, I say unto you, he that heareth my word, and elieveth on Him that sent me, hath everlasting life, and shall ot come into condemnation; but is passed from death unto ife." To have passed from death unto life is to be born again. He that heareth Christ's word and believeth, passes out of death nto life and so is born again. Hence we read in 1 John 5:1, 'Whosoever believeth that Jesus is the Christ, is born of God,"

and again in John's Gospel 1:12-13, "As many as receive Him, to them gave he power to become the sons of God, eve to them that believe on His Name, which were born, not blood, nor of the will of the flesh, nor of the will of man, bu of God." The faith here spoken of as an infallible mark of th new birth is not simply an intellectual or speculative belief; no a bare assent to the truths of the creed and the Bible. In tha sense the devils believe and tremble, and many people living in Christian lands have a similarly dead faith. The true, living, Christian faith, which whosoever hath is born of God is a sure trust and confidence in Jesus as the Saviour, accompanied with sincere sorrow of heart for sin. This trust carries with it the consent of the will, involving unconditional surrender and implicit obedience. Thus we see how faith, generated through the means of grace, continually leads the believer back to them. If a man believes in Christ before he is baptized his faith at once demands the sacrament as an ordinance of the Saviour whom he has undertaken to follow. True faith never attempts to supersede or ignore the word and the sacraments, but finds its highest freedom and strongest confirmation in their use.

Au immediate and constant fruit of this faith is power over sin. Christ not only renews, but also sanctifies the soul. Wherever His blood is applied He cleanseth the conscience from dead works and purifies the heart from unholy desires and passions. Hence St. John says (1 John 3:6), "Whosoever abideth in Him sinneth not." And again (1 John 5:18), "We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself and the evil one toucheth him not." The regenerate life of the Christian is incompatible with sin. To the extent, therefore, that a believer commits sin he imperils his life communion with Christ, and casts doubt on the reality of his regeneration.

Another scriptural mark of regeneration and the greatest of all, is love to God and to our fellow-men. Of this love St. John says (1 John 4:7), "Beloved, let us love one another; for love is of God; and every one that loveth is born of God,

nd knoweth God. He that loveth not, knoweth not God; for od is love." "We know that we have passed from death unto fe because we love the brethren. Hereby we know that we re of the truth and shall assure our hearts before Him."

The faith that works by love, producing the fruits of the pirit and the various Christian graces, is the evidence that we re regenerate.

To conversion regeneration is related as cause to effect. The vo terms are often confounded, but should be carefully disnguished. Conversion is the human act of turning from sin › God. It is possible only through the presence of regenerting grace in the heart. The same grace by means of which egeneration is effected also produces the godly sorrow which orketh repentance unto life. Both manifest their presence at he same time, but, whilst regeneration is the act of God, imarting life to the soul, conversion is the activity of the soul turning, under the influence of this life, from sin to holiness. Both are also to be distinguished from sanctification, which onsists in the unfolding of the new life. As soon as this beomes active in the soul it awakens the opposition of the old damic life. Its development therefore involves a struggle, which varies according to the disposition, temperament, character, revious training and present environment of those who are nder its influence. The history of every child of grace is That of a series of failures and successes, in the midst of which he Lord Jesus is ever present to forgive, to encourage, stimuate and strengthen, and thus to help forward the soul in holiess. An important means for the promotion of our sanctication is the Lord's Supper.

As to the question of God's sovereignty and man's free gency in bringing about the new birth, all theories which fail o do justice to both must be peremptorily set aside. One of he encouraging signs of the true trend of theological science t the present day, is the fact that the Christian consciousness ejects not only Pelagianism, Semi-Pelagianism and Arminiansm, but also Absolute Predestination, so that creed revision imperative necessity in the Presbyterian Church.

as become an

A continually increasing number of Christian people kee realize that the Divine and human factors come together in s a manner in the work of regeneration, that whilst the power accept the offered salvation all comes from God, the responsibil of accepting or rejecting the same rests altogether with man. Three points in conclusion: First, To identify regenerati and baptism, is to fall into the error of the Jews, who claim to be the children of God, because they were the circumcis descendants of Abraham. The Saviour showed them that be the children of Abraham and of God, they must be lik their ancestor and their Heavenly Father. He assured the that although they were the seed of Abraham, many of ther were, nevertheless, of their father, the Devil. And St. Pau tells us that, as many as are led by the Spirit of God, they are the sons of God." (Rom. viii: 14.) He also assures us tha there are those who profess that they know God, but by their works deny Him, being abominable and disobedient and unto every good work reprobate. (Titus 1: 16.)

Second: To claim to be regenerate without baptism, is to be wise above what is written, and to undervalue the Church as a Divine institution, ordained of God, for man's salvation.

Third: During the Middle Ages the sacramental in religion was for centuries emphasized and developed until it had been carried to its utmost extreme. Great historic movements are always of slow growth and far-reaching in their consequences. When the reaction comes, it cannot expend itself until after it has reached the opposite extreme. So with the Bible and the experimental in religion. A reaction has set in in their favor, so that now they are emphasized, whilst the sacraments are undervalued and ignored. In this way we account for the popularity of unchurchly doctrines, and the rapid progress of low church congregations. The solution of the problem lies not in depreciating the word of God and experimental religion, but in properly recognizing the importance of the Church and the sacraments on the one hand, and the word of God and experimental religion on the other.

Reading, Pa.