Yorkville enquirer. [volume] (Yorkville, S.C.) 1855-2006, 1875-02-04
"HEAYENLY THINGS"
.Inllll &. II.

John 8: II.
After our Saviour had performed his first
and most wonderful miracle of turning water
into wine at Cana, of Galilee, he went down
to Capernaum, and from thence up to Jerusa-
lem to attend the passover. No doubt many
who witnessed the miraculous conversion OF
water into wine at the marriage feast at Cana,
were present at Jerusalem. 1t is but reason
able to suppose that they would talk much
about it, and the curiosity at least of many
would be aroused. Crowds, no doubt, throng-
ed to see the individual who had displayed
such wonderful power. AS human nature is
the same in all ages of the world, and amongst
all people, we may suppose that during this
passover season, multtudes Of individuals
crowded around the Saviour as men are wont
to do still around some noted stranger.
Amongst the visitors, was one, a nobleman,
by name, Nicodemus. This individual, moved
by proper motives, but at the same time,
through fear of the Jews, came to the Saviour
at night. 1t might be that he was engaged
during the day, and sought an interview du-
ring the quiet hours of night but it is more
probable that he was afraid to 60 in daylight,
lest he would incur the enmity of the Jews.
Between Jesus and Nicodemus conversa-
ton, the most interesting recorded in the B-
BILE, sprung up. Nicodemus seems to have
begun the conversation by reference to the
miracle of turning the water into wine. tie
modestly declared that that miracle was sufi-
cient to establish the fact, that Jesus was a
teacher sent from God. The Saviour ans
wered him abruptly by saying, Except a
man be born again Cor from above) he can
not see the kingdom of God." Nicodemus
did not understand this. By being born
from above, the Saviour means, what is usu-
ally expressed by the word regeneration. 1t
is also called by the Saviour in the same con-
nection, (John 3: 5, 6, 81 being born Of the
spirit. This work of the spirit Nicodemus
could not understand, and asked, chow can
it be?" The Saviour replied, 81 have told
you earthly things, and ye believe not, how
shall ye believe, if 1 tell you Of heavenly
things?" The idea seems to be this: If ye do
not understand and believe when I tell you
earthly things, how can it be expected that
ye will understand and believe when l shall
tell you Of heavenly things? To what does
the Saviour refer when he speaks of earthly
things, and to what does he refer when he
speaks of heavenly things? We are not told
in so many words; but it seems clear that the
doctrines of the new birth is what is meant
by earthly things and what follows from the
18th to the 22nd verse, inclusive, contains
catalogue of what is meant by "heavenly
things" Briefly enumerated, they are the
incarnation and divinity Of the second person
of the Godhead, or in other words, the divin-
ity of Jesus Christ; the love of God to the
world; the atonement made by the death Of
Jesus Christ; faith in Jesus Christ as the only
way by which the sinner can escape the wrath
of God and lastly, the only reason why the
sentence of condemnation will be put into
execution, is the wilful rejection of the Sa-
viour.
In itself considered, the work of regenera-
ting a sinner, dead in tresspasses and in sins,
is not an earthly thing; but when compared
with the doctrine of the divinity Of Christ
the atonement made by him, the love of God
to sin-cursed world, and salvation through
faith, is an earthly thing. In other words, the
doctrines taught by our Saviour in that por-
ton of the conversation with Nicodemus, from
the 18th to the 22nd verses, Inclusive, is hea.
veny, when compared with the doctrine OF
the "new BIRTH" The error in the mind Of
Nicodemus was that he thought Jesus was
simply "teacher sent from God." In the
18th verse, the Saviour corrects this erroneous
notion by declaring he is really God. Not
simply one sent by God, or come from God,
but truly and really. The doctrine of the
atonement of salvation by faith, are of a
higher order than that Of the new birth.
Paul, in first Timothy, 3: 16, says, Great is
the mystery of godliness. In the latter clause
of the same verse, he specifies in what the
mystery consists "God was manifest in the
flesh, justified in the spirit, seen of angels,
preached unto the Gentiles, believed on in
the world, received up into glory" This, in
the main, is what the Saviour calls "heavenly
things
No DANGER-Is it possible to do much
for Jesus? Is there any danger that Chris.
tians will overtask themselves in the service
of their master? Ought we to impose any
restraint upon ourselves when the Lord calls,
lest in our zeal to follow him we overstep the
limits of the strength which he has given US ?
Some of our modern writers even seem to
think that the church needs to be cautioned,
lest its more active members abound too
much in Christian work. We do not believe
that one Christian worker in a hundred
breaks down from excess Of work for Christ.
Christ would have us feel that self:sacrifice is
the law of Christian living, and that to work
while the day lasts, doing all with ones
might, should be the burden of every Christ
like SOUL For the night cometh when no
man can work.-Ch, istian Treasury.
ag- One act of charity is worth century