CHAPTER 3. REGENERATION. St. Mat. 19. 28. “ Ye who have followed me, in the regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Tit. 3. 5. Not by works of righteousness which we have done, but accor ding to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Regeneration implies a state of the human mind, prior to the new birth, wherein the sinner is awakened to an anxious concern, about his future state of being; and being in sore travail of soul, labors hard in mind after knowledge in the truth as it is in Jesus. Zion's children can never come forth to the birth, without this previous generating influence of the holy convicting spirit on the mind, which begets a growing concern in the soul; in which state the creature travails in painful thought for a deliverance from bondage into the glorious liberty of the children of God: constantly more or less desiring to be brought forth into the light of divine truth, Christ being the truth, the way, and the life, Zion's new begotten, yet unborn children anxiously desire to know whether they have an interest in him, the son of God or not. In their expectations their travail is between hope and doubt. Sometimes they realize a smali glimmer of hope, clouded with much doubt, and sometimes half trusting to their own work, and then again they are led to give up all hopes from that quarter. In this state of sore travail, Zion's children are sometimes deceived by those in the same condition like themselves, "The blind lead the blind," so that both fall into the ditch together. Vainly imagining that they have become a christian church, because they have such a strong concern about religion, and so much troubled about many church affairs, and attend so much to outward formal services, whereas they have not yet obtained that better part, i. e. the knowledge of the truth theys have not yet obtained; they have not yet entered through faith into gospel rest, but throught doubts and fears have fallen into the ditch. For they are still troubled about many things, and much serving. Therefore have not yet come to Christ, and taken upon them his easy yoke and pleasant burden, and found peace to their souls, but their way, like the way of the transgressor is hard, their journeying is as they themselves confess, through a thorny maize. How true that saying, "The wicked are like the troubled sea whose waters cannot rest, but casteth up mire and dirt." And surely the troubled waters of a muddy ditch, can be but little if any better. Nor those who fall therein very far excel the wicked world. Regeneration is the prelude to our Lord's taking away the veil from the understanding, it preceds his work of bringing his soul to the birth: and presupposes a former generation of life in the soul, as when God created man male and female Therefore to regenerate man, brings to view, not only his first estate in creation previous to his being brought forth into paradise, but also signifies the necessity of a renewal of a conscious, and at the same time, a keen sensibility of right and wrong in the soul, previous to his being again born into the paradise of Christ's kingdom. But can an unborn child of Zion, cultivate the garden of the Lord, and grow in grace and a knowledge of the truth, to the perfect stature of a man in Christ, without ever being born again of that tree woman above which is the mother of us all? No. Regeneration may take place, and Zion may be in travail, but if she should never bring forth her children, they never could serve the Holy Father, in his beautiful garden, and what is worse, the mother would die with her children. But however, under the superintendence of infinitive wisdom, there can be no failure. The gospel covenant as the free mother of us all, can conceive no less souls in number, than all who are marked by creation, which must constitute a universal conception. Zion will be in constant travil until all are born again of the holy spirit; and each individual as soon as conceived in regeneration must groan and tra vail in pain until born into the kingdom of Christ who is himself as our head, the first born of every creature. I would observe in this place, that our Lord's disciples followed him, only in the regeneration, until the day of penticost. Therefore, when Christ appeared to his dis ciples after his resurrection, he reproved them with both hardness of heart and unbelief; and further observed, "He that believeth not shall be damned." And before he would allow them to go out and preach that gospel which is to every creature in all the world, he ordered. them to tarry at Jerusalem, until they should receive the promise of the Father; in other words, be endued with power from on high. For they had not by regeneration, received a knowl. edge of the universal extent of God's gracious promise of salvation; and this they could not comprehend until by being born again, they should receive the ministry of reconciliation. The reader will recollect that Jesus told Peter, "When thou art converted strengthen thy brethren" so that notwithstanding this servant had followed his Lord in the regeneration, he was not yet converted, nor capable of strengthening his brethren in the faith of the gospel. Nor was Peter able to do this until he saw the vision of the sheet let down from heaven by which he first learned that God was no respector of persons; he then preached this truth to his brethren, and they believing, thro' the strength of faith, were filled with joy, and with one accord lifted up their voice and glorified God. And from this time they were suffered to be called Christians. But could never bear this holy name while bound up in partial notions concerning the plan of divine grace. For notwithstanding they had before been saved from the love of sin, by the washing of regeneration, as yet they were not born into the knowledge of the truth as it is in Jesus, until through the means of a converted Peter they were taught this from on high. Then they could preach the good tidings of salvation, and show that this gospel is to every creature whether Jew or Gentile. For Peter being himself converted had now obeyed his rd in strengthning the faith of his brethren. So that from this time they were called Christians, and preached universal reconciliation to the world. Therefore, we must conclude that no one is worthy of the name of a christian, who is only in a regenerate state, and only preaches partial salvation. "By their fruits ye shall know them.” For if their life and conversation is good, and their confession of faith impartial in Christ, then are they christians. But if otherwise, if any are partial in faith, we have no warrant from the scriptures to call them Christians, for they da not as yet belong to the household of faith. CHAPTER 4, THE NEW BIRTH. ST. JOHN S. 3. "Except a man be born again, he can not see the kingdom of God." Verse 5. "Except a man be born of water, and of the spirit, he cannot enter into the kingdom of God." Ist Epis. John, 4. 1. "Every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love." By the kingdom here spoken of, is meant the gospel kingdom of God our Saviour. To see this kingdom through faith, implies our becoming acquainted with the divine nature of it, which must embrace all that makes it a kingdom. However, four leading points of doctrine relative to its nature, will comprehend every thing that belongs to this kingdom of God. Viz. .st, The king, 2nd, The constitution. 3rd, The extent of territory. And 4th, The people to be governed. Without those regulations, ro kingdom could exist. Jesus Christ is the king who has received of the Father aniple power to reign in righteousness, and faithfully govern all his subjects. Wisdom, justice and love are the habitation of his throne and form the basis of the constitution of his glorious kingdom. His government extends over both this world and also over the world of spirits; so that all the territory within these two states of being, at least, belongs to the mediatorial kingdom of our Lord. All people who live in this world, or present state of being, are either obedient or rebellious subjects of his kingdom. For the Father gave him power over all flesh, St. John 17. 2. "For to this end Christ died, rose and revived, that he might be Lord of both the dead and the living." Therefore, all departed spirits are still lawful subjects of Emanuel's kingdom, whether they are or are not reconciled to it. But if on the contrary, it could possibly : |