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Regeneration, Or the Doctrine of the Quickening
AUTHOR: | Oliphant, James H. |
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CHAPTER II - ETERNAL LIFE FIRST
The following scriptures cannot be reconciled with Mr. Campbell's view of regeneration: "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things;" I Cor., ii, 14, 15. "The eyes of our understanding being enlightened, that ye may know what is the hope of his calling;" Eph., i, 18. These passages show that men must be spiritual before they can know spiritual things. "That which is born of the Spirit is spirit," (spiritual,) and therefore prepared to know the things of the Spirit.
Persons that understand spiritual things are said to he born of the Spirit. "Whosoever behieveth that Jesus is the Christ is born of God;" I Jno., v, 1. Believing is here put as an evidence of being born of God, not as the cause. In the same sense, "He that is not of God heareth not us." Those who hear are in some sense "of God" before they hear, and those who are not thus "of God," "heareth not us." Read carefully John, i, 12 and 13, and you will find that the persons who received Christ, were previously born of God. "He that heareth my word, and behieveth on him that hath sent me, hath everlasting life." Life is evidenced by hearing. If men hear the moment they live spiritually, it would not prove that hearing is the cause or means of life. Life in the order of nature is first. Men do not live because they hear, but they hear because they live. Jesus said to the Pharisees, "Ye can not hear my word; " Jno., viii, 43. And he often said, "He that hath an ear to hear, let him hear." Life and an "ear to hear" are, in the order of nature, prior to hearing. If a lamp be lighted in a dark room, the room would be filled with light the same instant, and yet the lighting of the lamp is first in the order of nature. And so, though a person may believe on Christ, love him and his children the very instant he is born of God, yet, in the order of nature, being born again is first. "He that loveth is born of God" and, "we know that we have passed from death unto life because we love the brethren." Love of the brethren does not pass us from death until life, but proves that we have passed. As fruit proves the quality of the tree, so to know, love, and believe on our Lord Jesus Christ, is evidence that we are born again. All these places show the great need of being prepared to hear.
Paul, in I Cor., i, 18, says, "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." Here are two classes of hearers. To one it is foolishness; to the other it is the power of God. Why this difference? One class he says is saved, the other is not; but if preaching is designed to regenerate people, it would be the power of God to persons not saved. Again he says in the same chapter, ''We preach Christ and him crucified, unto the Jews a stumbling block, and to the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Here again are two classes of hearers; one bears to profit, the other does not. Those who hear to profit are the "saved" and "called." Now, are those not thus saved and called capable of hearing? and does not their being thus "saved" and "called" precede all right hearing? I am willing to submit these passages to the reader without further comment.
Being born again does not give ideas or knowledge; it prepares us to hear-gives us "ears to hear." It prepares us to discern the things of the Spirit, and to see and enter into the kingdom of God.
Dr. Gill, in Body of Divinity, Vol. 2, page 131, says, "Regeneration is the soul act of God. Conversion consists both of God's acts upon men in turning them, and of acts done by men. Regeneration is the motion of God towards and upon the sinner. Conversion is the motion of the sinner toward God." Regeneration gives life, not ideas. We can admit that all correct ideas and knowledge are received from the word. An infant may be born again in the moment of its death, and all its development be accomplished in the world to come; and so with the idiot, or the thief on the cross, who was not permitted to live to grow in grace and the knowledge of the truth. We can afford to admit that every correct idea and thought we have of God and religion is obtained from the word. But we distinguish between life and the motions of life, between a spiritual mind and the acts and operations of that mind. God immediately introduces the vital current, makes the tree good, ushers into being that new creature, or inner man, that shall live when time shall cease; live through endless duration. We may conceive of natural life prior to any kind of action, physical or mental; so we may conceive of spiritual life prior to faith, love, or any other spiritual action.
The vital spark in regeneration makes one capable of thinking and reasoning in a right direction; and by the word, more and more knowledge of sin, of God, of his justice, and of goodness is gained. The great volume of nature around us becomes a means of instruction in which the eternal power and Godhead of God is clearly seen by the regenerated mind. It is not regeneration that turns men from the darkness of idolatry to the light of truth, but it opens the heart to receive the teachings of God's word, by which they are turned away from idolatry. Regeneration is not a work done by letter or correspondence as kings and emperors who are local beings carry on their work. God is not a local being; he is an omnipresent being, filling all space, and pervading all substance, and is always immediately present in every case of the new birth. All of his people are new-born, "not of blood, nor of the will of the flesh, nor of the will of man, but of God;" Jno., i, 13. It is a work in which poor, sinful, dying worms of earth are prepared to live, through the ceaseless ages of eternity, in the awful presence of the Lord God Almighty. It is not done by letter, or instruction, but by "the mighty power of God, which he wrought in Christ when he raised him up from the dead." There is a place in the work of the salvation of a sinner where none but God works. Angels, men, books, papers, and sermons have naught to do in it. It ushers into being the inner man, and introduces the vital current of endless life. It changes the nature of man, and makes him a new creature.
I wish to conclude this chapter by introducing a few passages of Scripture that express the use of God's word. Eph., iv, 11-14; "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they he in wait to deceive." In this Paul gives at least one important use of God's gift to the church. II Tim., in, 16; "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." This needs no explanation to show its meaning. In I Jno., ii, 12-14, we read, "I write unto you, little children, because your sins are forgiven you for his name's sake. I write unto you, fathers because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto on, little children because ye have known the Father. I have written unto you fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." In all this John takes great pains to tell us to whom in writes. In v, 12, he again says, "He that hath the Son hath life; and he that hath not the Son of God hath not life." In this verse he tells us what life is and who has it. It is Christ that is the life, and those who have him have life; but in the next verse he tells again to whom he writes, and why he writes to them. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." Whatever may have been the object of other Bible writers, John takes pains here to tell us to whom he writes. Instead of his designing that his writing should be the means of giving eternal life, he writes to them, that they might know they have eternal life; to prove to people that they have eternal life, not to impart it to any one. I claim that John here denies that his writing was intended to be a means of giving eternal life to any one, but tells us plainly it was that they might know that they had eternal life. This text is a perfect Gibraltar in defense of the position for which I contend; and it is a plain, positive, and forcible denial of the doctrine for which Mr. Campbell contends. The writings of John abound in plain denials of Mr. Campbell's theory. See I Jno., iii, 3 ; "And every man that hath this hope in him purifieth himself, even as he is pure." Here being pure is first, and upon this they purify themselves. Also, verse 7; he that hath righteousness is righteous, even as he is righteous.'' This passage claims that righteous acts proceed from a righteous heart. Whosoever behieveth that Jesus is the Christ is born of God." John's theory of religion was that the faith and actions of men were never the cause of the new birth, but the evidence of it; and upon this ground I plant my feet with confidence. Men's faith and actions are never, never the cause of the new birth, neither in whole nor in part; but as fruit publishes the quality of the tree, so these publish the quality of the heart. He that loveth is born of God."
Mr. Campbell rests his second argument on his own affirmation. "That no living man has ever been heard of, and none can now be found possessed of a single conception of Christianity, of one spiritual thought, feeling, or emotion where the Bible or some tradition of it has not been before him; where the Bible has not been sent or its traditions developed, there is not one single spiritual idea, word, or action it is all midnight, a gloom profound, utter darkness." Here Mr. Campbell affirms what he should have proven. If his statement be true, it is a good argument. A little further on he says, "Six or seven-tenths of mankind are wholly given up to the most stupid idolatries and delusions; pagan darkness and Mohammedan impostures cover the fairest and largest portion of the earth, and engulf the greatest portion of our earth; and engulf the great majority of our race in the most degrading superstitions, in the grossest ignorance, sensuality, and vice, and that from these is withholden all spiritual and divine influence of a regenerating character." Here again he affirms what he should have proven. This whole argument is made up of two affirmations, without an effort to prove either. If his readers believe these two statements they do so upon his authority alone, for he offers them no proof for either.
In his first he tells us there is not one spiritual thought, feeling, or emotion without the Bible. Had he proved this, it would have done much to sustain his theory. In the second he tells us that, from six or seven-tenths of mankind is withholden all spiritual influence of a regenerating kind. Had he proved this, it would have been a forcible argument, for it would have established beyond dispute that God's way of salvation is one that is dependent on the circulation of the written word, and as this is done by men, it would have proved that God is dependent upon men for the salvation of his people. It would also have proved that God has adopted a plan of salvation that makes him powerless to save sinners in six or seven-tenths of the nations of earth; and all this being proved, Mr. Campbell would have this doctrine fastened upon us irresistibly but he only affirmed these two positions and made no effort to prove them.
In Psalms, xix. 1-3, we read, "The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard." From this it seems that every man has evidence all around and above him of the being of God. God has set these witnesses in the sky that testify to all people of the being of God. Paul, in Rom., i, 19-20, refers to this: "That which may be known of God is manifests to them; for God math shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse." There are no people on earth but that have this revelation before them. Even the eternal power and Godhead of God is clearly seen. The six or seven-tenths of earth's millions, from which Mr. Campbell says is withholden every ray of light, have this evidence or witness, where they can see it every hour, and there is no speech nor language where its voice is not heard; no nationality nor tongue but that see proof of his being, and may clearly see his eternal power and Godhead. But can men clearly see the eternal power and Godhead of God, and yet have no "spiritual thought, feeling, or emotion?" Certainly not. In heathen lands those newborn, whose hearts have been prepared to read this great volume, can see God in his works of creation. As in Christian lands, men must be born of the Spirit to discern the things of the Spirit; so men must he newborn to see the Almighty in his works. David contemplated all God's works as praising him; not because he had learned it in his word, but the new birth had opened his heart and the eyes of his understanding, so that he looked upon all beasts, and cattle, and creeping things; fire, hail, snow, vapor, stormy wind, mountains, and hills; all were praising God. Every star had a tongue, and the whole heavens eternally thundered out the praises of God and so it is yet with his newborn children. They see his hand in all his works: they reason from his works to his greatness, and wonder and adore. A renewed heart reads God in his word and in his works, and clearly sees his eternal power and Godhead.
Mr.Campbell cites Cornelius as one regenerated by the word under Peter's preaching. True, Cornelius was ignorant of the Bible till Peter went to his house. The fact that Cornelius fell down to worship him is proof that he was ignorant of the Bible. He had no idea of the Savior or of the way of redemption; he seemed to have a spirit of worship, but needed instruction to guide his worship. But can it be said than he had "no spiritual thought, feeling, or emotion?" Acts, x, 2 says, "he feared God with all his house." What is the condition of one that fears God? Paul, in speaking of the wicked, Rom iii 18, says, "There is no fear of God before their eyes." Solomon says, "The fear of the Lord is the beginning of wisdom." Moses prayed, "Oh that there were such a heart in them that they would fear the Lord;" Deut., v, 29. Mr. Campbell here cites a case in which a man that feared the Lord was regenerated by Peter's preaching; but if he still feared the Lord, then regeneration did not change him. He had a heart to fear God before he saw or heard of Peter. He also gave much alms to the people, and prayed to God always. Do unregenerated men pray to God always? If not, he was born again before he saw Peter on the Bible either. The angel of God came unto him with tokens of love and messages of joy, and all this before he saw Peter. If this man were unregenerated until Peter saw him, I could wish all men were dead in sins the same way. In verse 15, God said to Peter, "What God hath cleansed that call not common." Now if Mr. Campbell be correct, this man had not one "spiritual thought, feeling, or emotion," till Peter preached to him. True, he was ignorant of the Bible, but he prayed always, gave alms, feared God, and his prayers and alms had come up before God. Now was he dead in sin all this time? If so, I wish every one were dead in sin. Peter learned here that in every nation he that fears God, and worketh righteousness is accepted. But Mr. Campbell would tell us that seven-tenths of the nations of earth are wholly destitute of any regenerating influence of the Spirit, with not one spiritual thought, feeling, or emotion in any one. But Peter here embraced and expressed the sentiment, that in every nation such men as Cornelius were accepted of God.
Christ reduces the whole duty of man to two commandments "Thou shalt love the Lord thy God with all tiny heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.'' And Peter was convinced that such men were to be found in every nation of earth, in heathen and Christian lands. He learned that what God hind cleansed should not be called common or unclean. But Mr. Campbell's gospel affirms that seven-tenths of the nations are entirely destitute of all regenerating influence of the Spirit. The sentiment here expressed by Peter is a broad, sensible view of the great way of redemption, which contemplates God's method of salvation as being one adapted to the condition of mankind, one suited to the wants of men in all nations, God being able to cleanse men from sin in every nation under heaven. Upon this Peter could see beauty in that saying. "Thou art worthy to take the book and to open the seals thereof, for thou wast slain, and hast redeemed us to God, by thy blood out of every kindred, and people, and tongue, and nation;" Rev., v, 9. Men may be ignorant of the great principles of salvation; their early training and tradition may be in favor of various unscriptural practices, but he that loves God, and his neighbors, as the Scripture teaches, is accepted of him. I take this position with confidence: That all men of all nations who hove God and their fellow creatures, are born again, and there are such men in every nation under heaven. This view allows us to expect to meet representatives in heaven from ever nation, kindred, tongue, and people under heaven.
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