II. Having endeavored to show, from various passages of Scripture, that regeneration, or the new birth, is not a change of man's fallen nature, but the imparting of a new--a divine--nature, we shall now, in dependence upon the blessed Spirit's teaching, proceed to consider how the new birth is produced,--how the new nature is communicated. This is a point of immense importance, inasmuch as it places the word of God before us as the grand instrument which the Holy Ghost uses in quickening dead souls. "By the word of the Lord were the heavens made," and by the word of the Lord are dead souls called into new life. The word of the Lord is creative and regenerating. It called worlds into existence; it calls sinners from death to life. The same voice which, of old, said, "Let there be light," must, in every instance, say, "Let there be life." If my reader will turn to the third chapter of John's gospel, he will find, in our Lord's interview with Nicodemus, much precious instruction in reference to the mode in which regeneration is produced. Nicodemus held a very high place in what would be termed the religious world. He was "a man of the Pharisees," "a ruler of the Jews," "a master of Israel." He could hardly have occupied a more elevated or influential position. But yet, it is very evident that this highly privileged man was ill at ease. Despite all his religious advantages, his heart felt a restless craving after something which neither his Pharisaism, nor yet the entire system of Judaism could supply. It is quite possible he might not have been able to define what he wanted; but he wanted something, else he never would have come to Jesus by night. It was evident that the Father was drawing him, by a resistless though most gentle hand, to the Son; and the way He took of drawing him was by producing a sense of need which nothing around him could satisfy. This is a very common case. Some are drawn to Jesus by a deep sense of guilt, some by a deep sense of need. Nicodemus, obviously, belongs to the latter class. His position was such as to preclude the idea of anything like gross immorality; and hence it would not, in his case, be so much guilt on his conscience as a void in his heart. But it comes to the same in the end: the guilty conscience and the craving heart must both be brought to Jesus, for He alone can perfectly meet both the one and the other. He can remove, by His precious sacrifice, every stain from the conscience; and He can fill up, by His peerless Person, every blank in the heart. The conscience which has been purged by the blood of Jesus is perfectly clean, and the heart which is filled with the Person of Jesus is perfectly satisfied.