Chapter 5

But says the reader, if the resurrection be the new birth, then Christ, himself must have been born again, in order to enter the kingdom of God! Certainly. But inquires the reader, where do the scriptures teach that Christ was ever born again? In Colossians chap. i:15. are these words--"Who [Christ] is the image of the invisible God, the _first born_ of every creature." This cannot mean that he was the first born into this state of existence; but he was the first one whom human eyes ever saw alive beyond the destruction of death to die no more, and the only one that mortal eye will ever see, for he arose in his natural body, (being the only true witness, appointed of God,) to bring life and immortality to light through the gospel.

But that passage, says the reader, does not satisfy me, that Christ was born again. Then listen once more--verse 18--"who is the beginning, the _first born_ from the dead that in all things he might have the pre-eminence." Rev. chap. i. 5. "Jesus Christ the faithful witness, and the _first begotten_ from the dead." Here it is plainly stated that he is the "first born from the dead" "the _first begotten_ from the dead" These scriptures in connexion with several others, that might be quoted, prove that Christ was born again, and that the resurrection is called birth.

It is evident that man falls to a state of insensibility in death, and remains in sleep while the spiritual body is forming out of those subtle materials, that at death pass into _hades_; and when the reorganization is completed, the new being is born into the kingdom of immortal glory. A drowning man, we know, falls to a state of unconsciousness. Fainting--yes, even a night's sleep proves that the mind is susceptible of falling into insensibility, or suspending its mental operations, and disproves the notion of its entering a future state, only through a resurrection of the dead. This fact is not only substantiated by reason, but it is the doctrine of Revelation. The wise man says, "the dead know not any thing." Paul, in the xv. Chap. 1 Cor. Predicates the truth of our resurrection on the fact that Christ rose from the dead; and on this ground he reasons, that if there be no resurrection, then preaching is vain, faith is also vain, the christians were yet in their sins, and they that were fallen asleep in Christ were perished, and concludes by saying, "let us eat, drink, for tomorrow we die." Suppose a christian should this moment die, and, according to common opinion, enter immediately on an immortal existence. Could we now say--if there be no resurrection, he is fallen asleep in Christ and perished? No, because, instead of being perished, i.e. _Annihilated_, he would remain in infinite happiness and glory, even if there should, never, be any resurrection. So you perceive that Paul did not believe any one could enter eternity only through a resurrection. He believed, they would fall asleep in Christ, and in that sleep remain till in Christ they were made alive. He embraces the whole in the following words--"Since by man came death, by man came also the resurrection of the dead."

When the sentence of death was pronounced upon Adam, which was to pass upon all men, the promise of a Saviour then made, was, it appears, not understood. Their posterity looked forward for a temporal king, and had no idea of an immortal existence beyond the "narrow house." Death the king of terrors, was not yet disarmed of his sting by the resurrection of our triumphant Redeemer. This truth was not yet revealed to men. Here the human family were without hope, and trembling at the darkness--the seven fold darkness of the tomb. No ray of light and joy beamed from that cheerless mansion to ease the aching heart, or dispel that melancholy gloom, which pervaded the parental bosom when gazing for the last time upon the struggles of a dying child.

Here was a world born into existence under the certain sentence of death, and groaning in the bondage of corruption, without any hope of being delivered from it, by an immortal birth, "into the glorious liberty of the children of God." In this period of anxiety and distress, the glad tidings were proclaimed to the shepherds on the plains of Judea, announcing the birth of the Saviour of the world. A new birth, which is not mentioned in the old Testament, was at length proclaimed by a Saviour in the _new_. He died on the cross, and was "the first born from the dead."

He is the head of every man, by the grace of God tasted death for every man, and rose again for their justification. The scriptures declare that "we shall be saved by his life" that he is "the bread of God that cometh down from heaven and giveth life to the world." He is our way, our truth and life, and "because he lives we shall live also." "As in Adam all die, even so in Christ shall all be made alive," or born from the dead. And he that is made alive in Christ is a new creature, old things are passed away--all things are become new.

But says the reader, though the resurrection of Jesus is set forth by a birth from death, yet the resurrection of the human family is never so represented. You mistake. Out of the many passage that might be adduced, we have room, in this discourse, for only one. It shall, however, be satisfactory. In Romans, 8th chapter, Paul says, "Because the creature itself also, shall be delivered from the bondage of corruption into the glorious liberty of the children of God; for we know that the whole creation groaneth and travaileth in pain together until now." [We would remark, that the word _creature, is ktisis_ in the Greek, and is the same that is rendered _creation_ in the next verse.] In this quotation, you perceive, that Paul represents the whole creation as groaning in travail pains, and declares that the whole creation shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. He compares them to a woman in pain ready for delivery; and that they are delivered from corruption to incorruption at the resurrection is certain. [See 1 Cor. xv:42.]

You now understand what I mean by the new birth. It is to pass from death to life and immortality, in Christ, beyond the grave, where flesh and blood can never enter. For that which is born of the flesh is flesh, and that which is born of the spirit is spirit.

We have now pointed out the new birth, and shown that it bears some resemblance to the natural birth, with which Jesus compared it. And how truly sublime and cheering the thought, that the great family of man, who are all born into existence under the certain sentence of death, are to receive a second birth into an existence entirely new, and the whole of his dying family are to be made the children of Jesus Christ by adoption.

In our next, we shall notice the change we experience in this life, called in scripture the new birth, and explain the term, "kingdom of God."

SERMON IX

"Jesus answered and said unto him, verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." John iii. 3.

In our last, we have shown, that the _spiritual_ birth bears some resemblance to a natural birth with which Jesus compared it--and as the _first_ introduces us into this world, so the _second_ will introduce us into the future and immortal world at the resurrection, where we shall be as the angels of God in heaven, and "be the _children_ of God _being the children of the resurrection_." There we shall be completely free from sin and pain. There the gushing tear of sorrow shall cease to flow, and the brow of disconsolate humanity be ruffled no more.

We will now attend to the present effects that the truth of this birth has upon us here, and notice at the same the phrase, "_kingdom of God_."

The question now arises; do not some experience the new birth in this life? They do. But in what sense do they experience it? Ans. By _faith_. In this world we pass from death to life: not that we have actually been in the grave and brought to life beyond it; but the believer experiences this by faith. And _this faith_ has a most powerful and happifying influence on his affections, and consequently on his life and conduct. All, that God has revealed for the salvation of the world--our justification, our sanctification, our new birth, our heaven, our all--yes, all these important and heavenly changes are summed up, and embraced in our immortal resurrection, will actually take place through death; and while in this world we can embrace them, _only by faith_.

The scriptures declare that "we walk by faith and, not by sight." Paul says, "the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Paul knew that he had eternal life given him in Christ, before the world began, and faith in that glorious truth produced a happiness--a divine life in his heart, called the kingdom of God within. Let us notice these several points.

1. First; "Christ rose again for our justification." Our justification then exists in our resurrection state, and will _there_ in all its reality take place. But cannot a man be justified _here_? Yes; he can be justified _through faith_ in that truth.

2. Second; "By the which will, we are _sanctified_ through the offering of the body of Jesus Christ once for all." Our _sanctification_ then, by the will of God, will take place through death. But cannot a man be _sanctified_ while _here_? Yes; he can be sanctified _through faith in that truth!_

3. Third; Christ was "put to death in the flesh, but quickened by the spirit." So in his resurrection he passed from death to life, and thus revealed the truth that we shall also pass from death to life by the power of God, and be like him who is the "first fruits." But cannot a man pass from death to life while on earth? Yes; he can pass from death to life _through faith in that truth_. Jesus says--"He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life."

4. Fourth; our eternal life will be realized beyond death. "The things that are not seen are spiritual and eternal." But can we not enjoy it _here_? Yes; "He that believeth on the Son _hath_ everlasting life;"-- that is, he enjoys it faith.

5. Fifth; Christ was the "first born from the dead." So we also shall pass the reality of the new birth by faith. But can we not enjoy it here? John says--"For whatsoever is born of God overcometh the world, and this is the victory that overcometh world _even our faith_."

Thus it is evident that a man may in this life be _justified, sanctified_, pass from _death to life, may enjoy eternal life_, and be _born again_ through faith in _these several correspondent facts_. His faith, however, can make them no more _certain_; because they _must exist_, and be solemn and unalterable facts before he can be called upon to believe them. The truth of the above _five facts_, we perceive, are embraced in our resurrection. If we are not, in our resurrection, to be _justified, sanctified, born again_, and obtain eternal life, then we cannot be _justified, sanctified or born again here_ through faith in those truths;--because there would be no such truths in existence for us to exercise faith in. If the objector will not allow these facts unalterably to exist _previous_ to believing, what then will he call upon us to believe? Will he call upon us to believe that we have an eternal life in Christ when no such fact exists, and contend that our believing this lie will create the fact? This would be the most ridiculous absurdity.

But the truth exists, and the believer by faith enjoys it before hand. He enjoys it by anticipation, not in _reality_. It can be brought to his understanding or experience no other way, only through the gospel medium of faith. I challenge the objector to show me between the lids of the new Testament, any regeneration, new birth, justification, or sanctification, that has already taken place in any other sense than through faith. All these things in their _reality_ are to take place in our resurrection, when we shall be like the angels of God and by faith we bring them present to our minds and enjoy them _here_. Dr. Watts says--"Faith brings distant prospects home, Of things a thousand years ago, Or thousand years to come." Paul, therefore, exhorts us to forget the things that are behind, and reach forward to those that are before--to press to the mark &c. because the reality--the object of our faith lies before us. But persons, who do not understand the operations of faith on the mind in view of its correspondent truth, and who honestly believe that the new birth has in reality already taken place with them, are always looking back to the time they were born again, and telling over their "old experiences" Now this is right in them, if they have passed through the _reality_; for every man ought to look to the substance in which he exercises faith and hope. But certainly the scriptures exhort us to look forward, and anchor our faith and hope within the vail, where our forerunner hath for us entered. It is therefore certain that the reality exists there, and is yet to come. Such persons then, in looking back to their experience, are mistaking the birth produced by faith for the real birth itself. This is just as unreasonable as it would be to suppose that the foretaste, we sometimes enjoy of immortal life, was that life itself. It is true we at times enjoy a heaven on earth. But as it respects the kingdom of immortal glory, "eye hath not seen, ear heard, neither hath it entered into the heart of man to conceive the glory that shall be revealed in us." The reality is therefore yet to come, and by faith we receive only an antepast of its joys.

From the above observation we infer that, the resurrection is the only gospel faith and hope of a future, happy conscious state of being. When our minds are enlightened to see the mighty changes, that we mortals are represented, in the scriptures of truth, as destined to experience by being raised in a holy and deathless constitution, we are then led to consider the resurrection of embracing all those realities that we are called upon by Jesus Christ and his apostles to embrace by faith and enjoy in this life. So great and sublime is the gift of God, and so far surpassing thought does it magnify the perfections of the divine character, and in so amiable a light does it manifest his love to the children of men, that a living faith in its reality cannot but obtain a salutary influence on our life and conversation. So much stress did the apostles lay upon its importance, that they went every where preaching the resurrection of the dead, as the gospel of Christ.

There is one point we will here notice. All denominations acknowledge that for any man _by faith_ to pass from death to life is a change for the better. If so, then the _reality_, namely to pass from the sleep of death to an immortal existence, must be a change for the better. Because it is by believing that future reality we are said to have passed from death to life here. The conclusion is unavoidable that the _reality_ must correspond with its antepast _by faith_. To understand this let us reverse it. Suppose it should be an established law in the nature and constitution of things that all mankind should pass from death to immortal misery in the future world. Let this be revealed and proclaimed as an unchanging truth. As many as believed it would of course pass from death to immortal misery in _faith_, which would lead them to curse the being who made them, and destined them to this unhappy end. It would be a change for the worse.

Our subject is now so far plain (according to our views) that the phrase "_kingdom of God_" will be readily understood. Though it has, by different writers, been made to bear many different significations, yet we shall take the liberty to contend that it simply means as follows--1. First an immortal existence beyond the grave brought to light by the resurrection of Christ;--and 2. Second a belief in _that reality_ is the kingdom of God we here enter and enjoy _by faith_. Into this kingdom, infants, idiots and heathen and unbelievers do not enter, because faith is the only condition. This is the kingdom of heaven that men, blind leaders of the blind, shut up. They neither enter themselves, nor suffer those that would enter to go in. They keep the evidence of the reality out of sight so that men cannot look beyond the vail to its brighter glories and enjoy its peaceful reign in their hearts by faith. When faith is lost in certainty, _then_ this kingdom will be delivered up, and to know shall be life eternal. This definition we believe will hold good, and apply to any passage in the New Testament where it may occur. Though some contend that it very seldom has reference to an immortal existence, yet we strenuously contend that there is no propriety in the phrase only in connexion with such an existence. We cannot enter or be born into the kingdom of God by faith, unless we admit the reality in the first place to have an existence, any more than we could, by faith, enjoy eternal life unless there is such a reality as eternal life beyond the grave. The above, the reader will please to fix in his mind.

We now perceive that man drops into the sleep of death, and that the resurrection, or new birth is his only hope of a future happy state of existence, and is the only change that can free him from imperfection, and sin, and make him a new creature in a new and immortal existence beyond the grave.

We will here introduce an example to make our argument so far plain. Suppose you were now in ignorance respecting the doctrine of life and immortality through a resurrection. You know you must die, and sincerely think that death will terminate your existence forever. You see your children one after another laid upon their dying bed, and with distraction shake the farewell hand of eternal separation, and with the most solemn melancholy and wo, look forward to the period when you must follow them down to the chambers of eternal silence, and cease to be.

In this moment of dread solemnity and gloom, suppose some kind angel should appear at the bed-side of your expiring child, and kindly inquire, why are you troubled? You answer, because my children have fallen!--the last of my infant train lies panting for breath, and the dreadful hour has come when all those silken affections, that build our hearts love, must be rent assunder, and in the awful bosom of death, be extinguished forever!--Suppose your guardian angel smiling over the ruins of death, should point you far beyond these changing scenes, and with rapture exclaim, you shall meet this darling child again and commingle with your little fallen flock in glory! You and they and all mankind shall be born from the dead into the kingdom of God, and be new creatures free from sin and pain, and "be the children of God being the children of the resurrection." Jesus your Lord "was the first born from the dead," and you shall pass from death to life and live forever.

Now suppose you positively believed his words; could you not say in the scripture form of the expression that through faith you was already "passed from death to life?"--that you was born of faith, and by faith was in the kingdom of God? You certainly could, and it would in every sense of the word be true. Through faith, you would be justified, through faith sanctified; through faith you would enjoy eternal life--in fine, through faith you would be saved. This faith would give love unmeasured to your Creator, and fill your soul with joy unspeakable and full of glory. "Faith works by love, purifies the heart and overcomes the world."

Reader, do you not love the Lord for his wonderful goodness to his children? What glorious hopes are here! "and he that hath this hope in him purifieth himself even as he is pure"--you now see why the gospel rings with the word _faith_ from one end to the other.

The world previous to the coming of Jesus Christ had no knowledge of immortality through a resurrection, into the kingdom of God. The phrase "_born again_" is not mentioned in the Old Testament, and of course means something more than a _conversion_. This subject will be continued in our next.

SERMON X

"Jesus answered and said unto him, verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God." John iii. 3.

The literal rendering of this passage seems to be--"_except a man be born above_." The word _above_ being substituted for _again_ more forcibly demonstrates the correctness of my views in the two former discourses.

Many charge the Universalists with denying the necessity of a new birth, or regeneration. But take from me my faith and hope in that glorious truth, and I must at that moment resign the salvation of every human being. Convince me that not another child will be born into this world, and you will at once convince me that this world will shortly be destitute of a solitary inhabitant. Convince me that a man will not be born again, and you will not only convince me that no one will ever enter the kingdom of God, but that the many worlds, that have already passed from the stage of mortal being, and those that shall hereafter follow, will alike be consigned to eternal silence! Endless misery is out of the question. That could have had no existence even had there been no resurrection in _Him_ who is the life of the world; but death would have terminated the existence of all. Such a punishment is not threatened in all the writings of Moses and the prophets. And we cannot reasonably suppose, if such were a principal truth in revelation, that God would suffer four thousand years to elapse without warning his creatures of such an awful doom. Upon our first parents, for transgressing the law, he pronounced all the miseries of life, and uttered the closing sentence, "Dust thou art and unto dust shalt thou return." Here the doctrine of endless misery (if that be the sentence of the violated law) ought to have been clearly stated to the "covenant head" of our race, so that the same sentence might pass upon all that have sinned, unless they complied with the conditions set before them.

But we leave this point, and will notice the 5th verse which may, perhaps, be considered as an objection to my views, and urged as proof that the new birth is wholly confined to this life. "Except a man be born of _water_, and of the spirit," &c. What is here meant by "_water_"? Ans. Baptism by immersion. This, instead of being an objection to my views, will strengthen them. Baptism in water is nothing more than a _figure_ of our death and resurrection, by _which_ we manifest our _faith_ in the resurrection of the dead, by which _faith_ our hearts are baptized into the spirit and truth of the gospel of Christ.

Paul says, I Cor. xv:29 "Else what shall they do, which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" Baptism being only a _figure_ of our death and resurrection, is perhaps, in a gospel sense, of but little consequence to christians in the present day.