{"id":71,"date":"2003-12-05T12:02:34","date_gmt":"2003-12-05T17:02:34","guid":{"rendered":""},"modified":"2008-03-04T20:58:55","modified_gmt":"2008-03-05T01:58:55","slug":"the-old-nature-and-the-new-birth","status":"publish","type":"post","link":"https:\/\/biblearchive.com\/blog\/the-old-nature-and-the-new-birth\/","title":{"rendered":"The Old Nature and the New Birth"},"content":{"rendered":"

George Cutting<\/em><\/strong><\/p>\n

\nTHOSE who have much to do with the difficulties and exercises of the newly-converted, are constantly hearing some such expression as this: “I thought I was saved once, but I now begin to fear that after all I’ve only been deceiving myself. Not only do I feel no better in myself, but, if anything, even worse than before I professed to be converted.” <\/p>\n

\nNow, in such cases, one generally finds that it is not so much their sins that trouble them, as the heart-sickening disappointment they feel, as more and more the truth is forced upon them, that their new birth has not only effected no improvement in their evil nature, but that that nature seems much worse than before their conversion. Then comes many a fruitless effort to improve it; but, alas! only to end in deeper wretchedness than ever. In such a state of soul Satan finds but too fitting an opportunity of hurling his terrible darts. He suggests that they are only miserable hypocrites, professing to be what they know they are not; that they had far better give up the whole thing, come out in their true colours, and own that they have never been converted at all! <\/p>\n

\nOh, what intense soul-agony do such assaults cause, when, as yet, true liberty is unknown! and only those who have really passed through such exercises can have any conception of their untold bitterness. It is with a desire to encourage and help such that this little book is sent forth.
<\/p>\n

GOD’S FACTS AND OUR EXPERIENCES<\/b><\/p>\n

Many believers pass
\nthrough the sorest distress because they are continually searching their
\nown hearts for evidence that they have been truly [saved]. “When I compare
\nmy daily experience with the plain truths in. God’s word,” such a soul
\nwill say, “I begin to fear that I am not born again at all. For example,
\nI see in the first Epistle of John three absolute facts stated about the
\none who is ‘born of God,’ and I cannot answer to even one of them, do what
\nI will.\n<\/p>\n

1st. He does
\n not… and cannot sin. (1 John 3:9).
2nd. He overcometh
\n the world. (1 John 5:4).
\n 3rd. The wicked
\n one toucheth him not. (1 John 5:18). Now, in the face
\n of such a scripture, I am bound to confess —
\n 1st. That
\n I can, and, alas! do sin.
\n 2nd. That
\n instead of my overcoming the world, it constantly overcomes me.
\n 3rd. That
\n the enemy has defeated me times without number – thus he does touch me. <\/p>\n

“Is there any wonder,
\ntherefore, in the perplexity or even the alarm that I often feel in contemplating
\nsuch a scripture, in the face of such an experience as mine?”<\/p>\n

Well, it must be
\nconfessed there is not; but let us say for your comfort that those who
\nare “dead in their sins” never experience such conflict. It is only converted
\nones who really desire to answer to the thoughts and wishes of God. The
\nunconverted “desire not the knowledge of His ways.” They have “no fear
\nof God before their eyes.” (Rom. 3:18).<\/p>\n

But let us return.
\nWe have been noticing one impossibility; viz., “Whosoever is born of God
\ncannot sin.” Let us also look at another (Rom. 8:7-8), “The carnal mind”
\n(literally ‘mind of the flesh’) “is enmity against God; for it is not subject
\nto the law of God, neither indeed can be. So then they that are in the
\nflesh cannot please God.” Mark well these important contrasts:<\/p>\n

1. The one
\n who is “in the flesh – as “born of the flesh” – “cannot please God.”<\/p>\n

2. The one
\n who is “born of God cannot sin.”<\/p>\n

It may be well here
\nto state what is meant by “the flesh” in the subject before us. It is the
\nevil or fallen nature, in every child of Adam, poisoned by indwelling sin.
\nIt is the real source of every sinful action performed by him.<\/p>\n

TWO DISTINCT NATURES
\n IN ONE PERSON<\/b>
\n We have seen, that
\nat our natural birth we get an evil nature, so evil that God says it is
\nimpossible to make it subject to His holy law. It “cannot please Him.”
\n“Behold,” says the Psalmist, “I was shapen in iniquity; and in sin did
\nmy mother conceive me” (Ps. 51:5).<\/p>\n

Then, at our spiritual
\nor second birth we receive, through the sovereign operation of the Spirit
\nby means of the word of God (James 1:18; 1 Peter 1:23), another nature
\nentirely, a “divine nature” (2 Peter 1:4). The blessed Lord puts it to
\nNicodemus in a few words thus: “That which is born of the flesh is flesh;
\nand that which is born of the Spirit is spirit” (John 3:6).<\/p>\n

So that the believer
\nactually possesses two natures; viz., “that which is born of the flesh,”
\nand which, because of its very nature, “cannot please God;” and “that which
\nis born of the Spirit,” which from its essential nature “cannot sin, because
\nit is born of God.” In the 7th chapter of Romans you will find these two
\nnatures distinctly mentioned side by side. See, for example, the last verse.<\/p>\n

“So then, with the
\nmind [i.e., the renewed mind, or, as we have been expressing it, the new
\nnature] I myself serve the law of God, but with the flesh [i.e., the old
\nnature] the law of sin.” Then, again, verses 22 and 23, “I delight in the
\nlaw of God after the inward man; but I see another law in my members, warring
\nagainst the law of my mind,” &c.<\/p>\n

A simple illustration
\nhere may be helpful.<\/p>\n

A farmer’s wife,
\nhaving placed a hen upon a sitting of duck’s eggs, found, at the end of
\na week, that the greater part of them had been destroyed by some enemy
\nof the hen-roost; upon which she made up the sitting with hen’s eggs. When
\nthe hatching-day came round, the hen, of course, found herself responsible
\nfor two distinct broods of little ones. This, however, caused her little
\nor no trouble, till one day she discovered, to her dismay, that the little
\nducklings had taken themselves off to a pond close by, and so delighted
\nwere they with their first excursion on the water, that her loudest clucks
\nand most urgent calls alike proved fruitless to bring them back to dry
\nland. The chickens, on the contrary, shewed not the slightest inclination
\nto venture into such an element, and would have been miserable enough had
\nthey been forced into it.<\/p>\n

Here, then, were
\ntwo distinct natures, with entirely different tastes and habits. That which
\ncame from the duck’s egg had the nature of the duck, that from the hen’s
\negg the nature of the hen; yet both were hatched in the same nest. Now,
\nall the farmers’ wives in the world, with all the men of science at their
\nback, could never change the nature of a duck into that of a chicken. The
\nduck would still keep the nature of a duck, and the chicken the nature
\nof a chicken.<\/p>\n

A thousand times
\nmore distinct are the two natures in a Christian, and this because of the
\ndifferent sources from whence they are derived. One is from man — lost,
\nguilty, fallen man; the other from God, in all the holiness of His sinless
\nnature. One is human and polluted, the other divine, and therefore undefilable.
\nSo that every evil thought or deed of the believer springs from the old
\nnature, while every good desire, or godly deed, finds its source in the
\nnew. For example, you may remember the day when you had a desire to retire
\nto your quiet room alone for prayer. That desire came from the new nature.
\nBut while upon your knees, perhaps, some wicked, wandering thought came
\ninto your mind. That was the outcome of the old. But now comes another
\nimportant enquiry, viz.,<\/p>\n

IS THE OLD NATURE IMPROVED
\n BY THE NEW?<\/b>
\n There is but one
\nanswer: Nothing can improve the flesh. It was tried in every possible way,
\nfrom the fall of Adam in Eden to the cross of Christ at Calvary. And what
\nwas the result? Why, just this: God’s holy law was willfully broken, when
\nHe came righteously demanding obedience from man. His Son was cruelly murdered,
\nwhen He visited this world in grace to man. Indeed, instead of the presence
\nof a divine life improving the old nature, it only manifests its utter
\nbadness. Just as making a poor beggar the present of a new coat by no means
\nimproves the appearance of his old, thread-bare, dirty waistcoat, but the
\nvery opposite.<\/p>\n

Then, it may be asked,
\nif my old nature can neither be forgiven, nor improved, two difficulties
\nat once present themselves.<\/p>\n

1. “How can
\nI be delivered from it ?”<\/p>\n

2. “How do
\nI get power over it?”<\/p>\n

In considering
\nthese difficulties, it will be well to notice the important difference
\nmade in Scripture between…<\/p>\n

“SIN” in the flesh and
\n “SINS”<\/b>
\n Very frequently,
\nthe evil principle, born in us naturally, is simply called SIN, while the
\nevil actions, words and thoughts which are the consequence of possessing
\nthis corrupt nature, are called SINS. You will see the distinction in 1
\nJohn 1:8-9: “If we say that we have no SIN, we deceive ourselves,” &c.
\nAnd again: “If we confess our SINS, He is faithful and just to forgive
\nus our SINS.” This distinction is of the greater importance when we find
\nin Scripture, that while, through the shedding of the blood of Christ,
\nGod does forgive our sinful deeds, i.e. our SINS; yet He never forgives
\nSIN in the flesh, but “condemns” or judges it. Let me seek to explain how
\nthis is.<\/font><\/font><\/p>\n

Suppose you have
\na child who has naturally a violent temper. In a fit of passion, one day,
\nhe throws a book at his brother, and breaks a large pane of glass in the
\nwindow. Well, upon penitent confession of the naughty deed, you would be
\nfree to forgive him. But what about the bad temper that made him do it?
\nDo you forgive that? Impossible! You detest it, and, if you could, would
\nget rid of it – thoroughly rid of it. You utterly condemn it.<\/font><\/p>\n

Now, the bad temper
\n[though, in itself, only one feature of an evil nature] would answer more
\nto indwelling SIN; while its evil activities, in hurting the brother and
\nsmashing the window, would answer more to the SINS. And so I repeat, though
\nGod does most freely forgive the believer’s sins, He never forgives the
\nindwelling SIN. Condemnation is the only thing He can righteously apply
\nto it – death is our only way out of it (See Romans 8:3). “God, sending
\nHis own Son, in the likeness of sinful flesh, and for sin [i.e., a sacrifice
\nfor sin], CONDEMNED SIN IN THE FLESH.”<\/font><\/p>\n

In the earlier chapters
\nof the Epistle to the Romans, the apostle is occupied in showing our deliverance
\nfrom SINS; but in the sixth chapter he shows how we are delivered from
\nSIN. For example, in the last verse of the fourth chapter he speaks of
\nChrist as having been “delivered for our offences, and raised again for
\nour justification.” And the blessed consequence of His having been thus
\ndelivered is, that those who believe on Him are righteously forgiven —
\nare “justified” — have “peace with God.” But, as it has just been said,
\nin chapter 6 he is treating of deliverance from sin, another matter entirely.
\n“He that IS DEAD,” he says, is freed [or justified] from SIN” (Ver. 7,
\nmargin.).<\/font><\/p>\n

Now I think you will,
\nin figure, get a glimpse of the difference between these two things by
\ncomparing the cleansing of the leper in Leviticus 14:1-7 with that of Naaman
\nin 2 Kings 5:10-14.<\/font><\/p>\n

In the first Scripture
\nI ask you to notice that; the poor leper, totally unfit to do anything
\nfor his own cleansing, has simply to stand by and see all done for him.
\nThe bird “alive and clean,” is dipped into the blood of the slain bird,
\nand then let loose into the open field; that is, the poor leper beholds
\na “living,” “clean” one going down into death for him, an “unclean” one.
\nThe bloodstained substitute then soars on high, and the lips of the priest
\npronounce the leper clean.<\/font><\/p>\n

Thus hath “Christ
\nonce suffered for sins, the just for the unjust, that He might bring us
\nto God” (1 Peter 3:18). And, therefore, not a spot can be found upon, nor
\na charge brought against, those who believe on Him. “The blood of Jesus
\nChrist His Son cleanseth us from all sin” (1 John 1:7); and “BY HIM all
\nthat believe are justified from all things.” (Acts 13:38-39).<\/font><\/p>\n

But, in the case
\nof Naaman, it is not another going down into death for him; he must himself
\ngo there (looking at Jordan as a figure of death). The happy result need
\nnot occupy us now. Suffice it to say that, speaking figuratively, all that
\nhe had been as a leper was left behind in Jordan’s flood.<\/font><\/p>\n

And thus Scripture
\nteaches, that not only did Christ go down into death for the believer,
\nbut that, like Naaman, he himself has been into death. “You are dead,”
\nor, more correctly, “You have died.” (Col. 3:3).<\/font><\/p>\n

There is, however,
\none great difference between our deliverance and Naaman’s. He was delivered
\nfrom the presence of the plague; whereas we shall never, while here below,
\nbe delivered from the actual presence of “indwelling sin.”<\/font><\/p>\n

Thus all that we
\nare by nature, as well as all that we have done, has already been dealt
\nwith on the cross; and He who there bore our condemnation said, “IT IS
\nFINISHED.”<\/font><\/p>\n

Who then shall condemn
\nus? Nay, is THERE ANYTHING LEFT TO CONDEMN? Nothing. Does Satan bring our
\nsins before us? We have neither to deny nor excuse them; faith can simply
\nanswer, “Christ died for them.” Is it the sinfulness of our nature that
\nhe would harass us with? Faith can but add, “And I died too.”<\/font><\/p>\n

But now comes a practical
\ndifficulty with many. The writer once heard a believer pray most earnestly
\nthat “he might feel that he was dead with Christ.” But does God ever speak
\nabout our feeling dead? Never. He says, “Likewise reckon yourselves to
\nbe dead indeed unto sin, but alive unto God in Christ Jesus” (Rom. 6:11).
\nWe are expected to believe that in Christ’s death we died, simply because
\nGod says so, and not because we feel dead, or ever will. God Himself clearly
\nstates the fact for us, and says, “You are dead” (Col. 3:3), and He expects
\nus as simply to believe it, as we do that Christ died for our sins. God
\nreckons our Substitute’s death as our death, and the reckonings of faith
\nwill always agree with His.<\/font><\/p>\n

Thus our old standing,
\nas children of fallen Adam, came to an end before God at the cross; or,
\nas Scripture puts it, “Our old man has been crucified with Christ” (Rom.
\n6:6), and we are now connected in life with the last Adam — the risen
\nChrist; or, as it is expressed in Romans 7:4, “Married to another, even
\nto Him who is raised from the dead.”><\/p>\n

As believers, we have been
\n brought into a new position altogether. He who took our condemnation,
\n by being made sin for us upon the cross, is now risen out of death;
\n and since God sees us “IN HIM,” we are necessarily beyond the reach
\n of condemnation.<\/p>\n

Read the rest<\/a> of this extremely interesting article at the Berean Bible Ministries<\/a> site where this was originally posted. They have many in depth articles from classic writers. A definite must-read.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

George Cutting THOSE who have much to do with the difficulties and exercises of the newly-converted, are constantly hearing some such expression as this: “I thought I was saved once, but I now begin to fear that after all I’ve only been deceiving myself. Not only do I feel no better in myself, but, if […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[12],"tags":[],"class_list":["post-71","post","type-post","status-publish","format-standard","hentry","category-sin"],"yoast_head":"\nThe Old Nature and the New Birth - Rey Reynoso's Bible Archive<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/biblearchive.com\/blog\/the-old-nature-and-the-new-birth\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Old Nature and the New Birth - Rey Reynoso's Bible Archive\" \/>\n<meta property=\"og:description\" content=\"George Cutting THOSE who have much to do with the difficulties and exercises of the newly-converted, are constantly hearing some such expression as this: “I thought I was saved once, but I now begin to fear that after all I’ve only been deceiving myself. 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