BAPTISMAL REGENERATION DENIED.

THE NEW BIRTH DEFINED.

AMONGST the many very beautiful and blessed doctrines of the sacred Scriptures, how mutilated do we find many of them! Scarcely did the words which fell from the dear Redeemer fly on their mission, but they were caught, and, with that ingenuity known to men of fallen state, they wrapped around them the cloak of materialism, which has ever since been a source of contention and dispute between the Church of God and the world. It is so even in the ordinance of Baptism. Men who search not the Scriptures, and who do not look to the testimony of God's Word alone for their wisdom, have been grossly misled into the doctrine of so called "Baptismal regeneration;" and so tenaciously do they hold the doctrine, that to attempt to persuade them to the contrary would be almost impossible. However, let us just glance at that very important dogmaREGENERATION. The word, as translated in our English version, regeneration, only occurs twice, and is mentioned under peculiar circumstances. At one time, Peter, after professing that he had forsaken all things to follow Jesus, asks Him what they were to expect, or look for, as their reward; Jesus replies, "Verily I say unto you, That ye which have followed me, in the regeneration when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." (Matt. xix. 28.) Jesus, in this verse, declares the reward the disciples should have in a future period in the regeneration, or it may be understood to refer especially to the revolution and restoration of all things to order; for as the term signifies the new birth by grace, it could not possibly be applied to Christ; for Christ was not born again; and in no proper sense could it be said that they had followed Him in the new birth. The words of Jesus evidently show that they had particular reference to an universal birth, when the dead should rise; when those that sleep in Jesus, and those that are in the arms of the wicked one, should come forth from their graves; when the sun and moon should be turned into blood, and the earth melt with fervent heat. Then should the twelve disciples sit on twelve thrones, judging the tribes of

Israel.

VOL. XII-No. 136.

But let us come to the second passage, to which our attention is more particularly required. It is found in the Epistle to Titus iii. 5. "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." In this last passage we have the word "washing" presented; and it is on this that baptismal regeneration takes its start. But this is an ancient error, by which it was held that the spiritual principle is so connected with the material principle, as to be in some way dependent upon it.

This was evidently the ground of the belief that the principle of holiness was derivable, and was derived, from the ceremony or ordinance of Baptism: the thing signifying was put in the place of the thing signified; thus it was believed and maintained that the quality and faculty of holiness were, by the special act of God, imparted to the water with which the ceremony was performed, and then that the quality and faculty of holiness, so held by the water, was imparted to and retained by the persons who underwent this ceremony. But this doctrine is contravened and exploded by the simple facts that are presented by the cases of so many baptized persons; when the case is brought to the sure test, which Christ himself established, which test is comprised in these words, "Ye shall know them by their fruit." Look at our county gaols, the racecourse; see, are they not all baptized persons? It must be obvious to every careful reader of the Word of God, to every one that is born of the Spirit, and knows the power of grace in his soul, that to be renewed by an inward washing of the blood of

Christ, applied to the soul and conscience of the individual, under the operations of the quickening Spirit of life, is the true meaning of this latter passage. It is the Divine implantation of the Holy Spirit in the soul. Man, in his first state, is deep in the quarry of Nature, seeking the pleasures of this world, and delighting in them, far from God and truth, an enemy to Him by wicked works, loving the works of darkness rather than light, and going astray speaking lies, one continual and progressive course of enmity against God.

G

This is the description that the Holy Ghost | but we will conclude our present paper, and on some future occasion close what we have here only glanced at. W. R. JARRETT. Rehoboth, Tunbridge Wells.

gives of every sinner in his sins; and such has been the condition of every saint: all have sinned, and come short of the glory of God.

Deep in the rubbish of the Fall lies some unconcerned sinner; he has no happy thoughts of God; in his soul he has never

MAZZAROTH;

OR, THE

HEAVENS,

(Continued from page 103.)

THIS month of May is a busy one in outdoor work. I hope it is my good Master that calls me to so much labour, that I cannot find a day to sit down diligently to ponder my precious boon. Prejudice, per

desired the ways of God, nor loved to meet TWELVE SIGNS IN THE BIBLICAL with His children in humble prayer; but laughed them to scorn, poured contempt on God's most holy Word, and shunned the sight of every follower of Jesus, and in every sense dead to God. But while we were yet in our sins, Christ died for us. He feels at times deep remorse overshadow his dark benighted mind, but as yet cannot find any exact cause. He looks retrospec-secution, and poverty, have joined hands tively on the path of wickedness he has trodden; he is permitted to look within; the deep depravity of his walk causes him to reflect; he can see, in lines written indelible, his own character-"Dead in trespasses and sins:" then, finding himself under the curse of God's law, he reads the fiery sentence, "Cursed is he that continueth not in all things that are written in the Book of the Law to do them." It is the work of the Spirit to convince the sinner of sin; for him to feel his lost and undone state is the first work of the new birth. "Ye must be born again," said the Divine teacher, for unless ye are born again, ye cannot enter the kingdom of God: ye must be regenerate. It is the Divine communication of the Holy Spirit, imparting pardon through the blood of Christ.

The soul that has felt its lost and ruined condition, and has been under the Law as his schoolmaster, desires earnestly for a manifestation of God as a witness of his forgiveness, and this is made known to him, sooner or later. He is then a renewed man, having passed from death unto life. Being born again of the Spirit, we set up no standard, nor can we go through the trials and temptations, the buffetings, the wrestlings, that he passes through. But he is now regenerate; he is clean through the word that was spoken; he has a soul aspiring to God; a hope for future bliss; a heart for the ways and people of God; a mind imbued with heavenly treasure.

To be regenerate is to have felt the cleansing efficacy of the blood of Jesus, to be chosen of the Father before the world began, and sanctified by faith through our Lord Jesus Christ. This is what we understand by the Scripture term regeneration;

and laboured hard to stop both my pen and my preaching, but still I am sustained, and more than ever am I favoured to feel a holy love to the Gospel of Jesus, and sweet liberty in giving forth all I can find in that grand and glorious mystery which the Spirit reveals to the ransomed sheep of heaven. I could not, last month, finish Reuben's history; therefore, if my reader will walk a little way with me, we will further notice what the Scripture saith of him. We left Reuben pleading with Jacob, and endeavouring to obtain permission that Benjamin might go down to Egypt, as Joseph had desired. After this, there is a silence as regards this man. His name is not mentioned in connection with Benjamin going to Joseph, nor Joseph's reception of the sons of Jacob the second time.

How true it is, that many who are most busy in Zion's outward matters, see but little, say but little, seem to know but little of her prevalence, her inward power, and her precious spiritual intercourse with the Lord our God! A patient endurance of trials, is the effect of real grace; and "to them who, by patient continuance in well doing, seek for glory, and honour, and immortality;" to them belongeth eternal life. Patience is a beautiful fruit of the Spirit-it is a special gift of Heaven. It has two weeping eyes: it looks with an eye of grief and sorrow on all the sins and transgressions of its life, and weeps with bitter repentance, it looks with an eye of faith unto Jesus, the poor wretched sinner's friend, and weeps with earnest prayer; and in this pathway of soul-trouble it findeth that "tribulation worketh patience, and patience, experience,"-an experience which gives birth to a hope-a hope that brings no shame with it, because the love of God,

coming from Himself, and carrying the soul | falling on our necks, doth love us with a

up to Himself, enables it to cast all its cares and sorrows upon Him who has said, "Come unto me, all ye that are weary and heavy laden, and I will give you REST."

Now, whether Reuben was the subject of this grace of patience is not yet clear; but one thing is plain,-Reuben laboured, but Judah entered into his labours. More of this, when we consider Judah's case and character.

most vehement love." Before Joseph charges home his brethren's faults upon them, he causes every man to go out; he will not expose his brethren before strangers. And Mercer thinks Joseph never did tell his father of his brethren's cruelty, for, if he had, Jacob would not have forgotten it in his dying words. It was a quaint saying of a godly man, "It is wisdom, when you plaister the wounds of others, to clap your hand on the place, that the world may be none the wiser."

trary passions must have fallen out in the hearts of Joseph's brethren! Wonder, doubt, reverence, fear, hope, guiltiness, joy, and grief, must all have struck their

The next time we meet with Reuben's name is in the catalogue of Jacob's family, when he and his came into Egypt. The Like Joseph's brethren, I have done wrong account which the inspired penman gives in many ways (not wilfully);-but, oh! of this part of the narrative is so full of what cruelty have I experienced at the mercy, so big with all the new-covenant hands of some. Instead of praying for, glories and matchless grace of Jacob's God, advising with, and trying to help, some, that I would fain dwell upon it a long whose names I should not be afraid to time. This, with me, is impossible; but mention, have made it their trade to adwho would not like to have a life-like pic-vertise, and to exaggerate my sorrows. ture of that scene, that series of wonder- Were I to open my heart on these matters, ful events, when "Joseph made himself I think I could remove much prejudice, known unto his brethren!" when Joseph and clip the tongues of many idle talkers; said, “Doth my father yet live?" when he but there is a time for everything, and the said, "Come near to me, I pray you!" and time for that thing is not yet come. No, when he preached that beautiful sermon to no. Let us leave such, and look and listen them,-taking his stand upon the ground again to Joseph. One word, and I must of relationship,-pointing to their dire be gone. He said, "I am Joseph !" A necessities, arising out of the famine, and | curious, but correct, old commentator, says, then, looking to Heaven, and acknowledg-" At the hearing of that word, 'I am ing the Divine Sovereignty and bountifully Joseph,' what a strange conflict of conmunificent wisdom and goodness of God, he said, "I am Joseph, your brother, whom ye sold into Egypt. Now, therefore, be not grieved, nor angry with yourselves, FOR GOD DID SEND ME BEFORE YOU TO PRE-hearts at once." And shall it not be so with SERVE LIFE." Then the springs of holy the Jews at their glorious conversion, when joy and of natural affection flowed in such they shall hear, “I am Jesus of Nazareth, vast abundance in his heart, that it leaped whom ye persecuted and pierced?" with an almost unrestrained emotion once he not only said, "I am Joseph!"—but, more to see and embrace his dear and aged"I am your brother!" Joseph is not sire, so he broke out, “ Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt, COME DOWN UNTO MEtarry not. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, and there will I nourish thee." Then he fell on Benjamin's neck, and kissed and cried; then he embraced them all;" and after that his brethren talked with him." An old martyr once said of Christ -drawing the figure from this type)"He is a very tender-hearted Joseph; and though He speak roughly to his brethren, and handle them hardly, yes, and threaten grievous bondage to his best beloved Benjamin, yet He cannot contain Himself from weeping with us, and upon us, and,

66

But,

ashamed to call them brethren. Christ is not; at the great day, He will not, be ashamed to call them "brethren." An old mother in Israel once took great comfort from this. She said, "He that was willingly judged for me, will surely give no hard sentence against me; therefore we may say to Him, as Ruth said to Boaz

Spread thy skirt over me, for thou art a near kinsman." There is a two-fold knowledge thrown by Joseph, as it were, into the minds of his brethren-he brings up a conviction, or powerful recollection, of their cruel treatment, of their sinful condition; then he reveals to them his brotherly heart, and opens to them his bountiful hand. Old Master Bradford would say-" Get God's law as a glass to look in;

Fly, my good Theophilus, fly from such preachers and doctrines as make the Word of God self-contradictory; and do thou still sacredly hold that all Scripture is given Now it is a self-evident and solemn truth by inspiration of God, and gives not an unthat the Word of God takes, without the special certain, but a certain, sound. But so it is. grace of the Holy Ghost, such a strong hold It is the many-not the few, but the manyupon the consciences of thousands as to who are called, but not chosen; it is not the turn them religious, and they delude them-few, but the many, that shall come in Christ's selves into the notion that they are born of name, and shall deceive, not the few, but