^ It is not any doctrine of development or self-culture, no scheme of ethical practice or social reorganization; but it is
ST. JOHN — II
162 A NEW BEGINNING
a salvation — a power moving on fallen humanity from above its level to regenerate, and so to save. The whole fabric is absurd, therefore, unless there was something to be done in man, and for him, that required a supernatural intervention. We can see, too, at a glance, that the style of the transaction is supernatural from the incarnate appearing onward. Were it otherwise — were Christianity a merely natural and earthly product — then it were only a fungus growing out of the world, and, with all its high pretensions, could have nothing more to do for the world than any other fungus for the heap on which it grows. The very name, Jesus, is a false pretence unless He has something to do for the race which the race cannot do for itself — something regenerative and new-creative — something fitly called a salvation.^
If The difference between the two positions is radical. Trans- lating from the language of Science into that of Keligion, the theory of Spontaneous Generation is simply that a man may become gradually better and better until in course of the process he reaches that quality of religious nature known as Spiritual Life. This Life is not something added db extra to the natural man ; it is the normal and appropriate development of the natural man. Biogenesis opposes to this the whole doctrine of Eegenera- tion. The Spiritual Life is the gift of the Living Spirit. The spiritual man is no mere development of the natural man. He is a Kew Creation born from above. As well expect a hay infusion to become gradually more and more living, until in course of the process it reached Vitality, as expect a man by becoming better and better to attain the Eternal Life.^
^ Truly there is only one way of being born again, regenera- tion by the power of the Spirit of God, the new heart ; but there are many ways of conversion, of outwardly turning to the Lord, of taking the actual first step that shows on whose side we are. Regeneration is the sole work of the Holy Spirit in the human j heart and soul, and is in every case one and the same. Conver- I sion, on the other hand, bringing into play the action also of the human will, is never absolutely the same perhaps in even two souls — as like and yet as different as are the faces of men.^
1 H. BuslineU, The New Life, 60.
* H. Drummond, Natural Law in tJic Spiritual World 65,
» John G. Faton, ii. 217.
ST. JOHN III. 5 163
11.
A New Attitude to the Past.
The new attitude to God involves a new attitude to the past life. The " sinner " repents of his sin and turns to God in Christ ; the "righteous" man passes from outward obedience to inward love, with a sense of his sinfulness as keen as that of any- acknowledged sinner.
^ When men talk of the abolition of conversion and of the imitation of Jesus Christ, they forget that there is a past which must be atoned for. Look at it this way. Supposing I have run up an account with a tradesman, and I owe him quite a large sum of money. I call at his place of business and I tell him that in future all my transactions with him will be on a strictly cash basis, that I will pay for everything as I order or receive it. I say nothing about the money which I owe him, but I point out that as I intend to pay cash in future we start all square ! Do you think you could find a tradesman willing to agree to this ? No. " What about the money you already owe ? " he would ask. " Payment of cash in the future will never wipe out the debt of the past, and not until that is cleared off can we start square." ^
1. We can verify our Lord's assertion by honestly searching the depths of our own hearts, and looking at ourselves in the light of God. Think what is meant when we say, " God is light and in him is no darkness at all." Think of that absolute purity, that, to us, awful aversion from all that is evil, from all that is sinful. Think of what sort of men they must be who can see the Lord. Are we fit to pass that threshold ? Are we fit to gaze into that Face ? Is it possible that we should have fellowship with Him ? If we rightly meditate upon two facts, the holiness of God and our own characters, we shall feel that Jesus Christ has truly stated the case when He says, " Ye must be born again." Unless we can get ourselves radically changed, there is no Heaven for us; there is no fellowship with God for us. We must stand before Him, and feel that a great gulf is fixed between us and Him.
^ Self-dissatisfaction is with most of us our one necessity. Do you remember Browning's verses on the pictures in Florence,