66 new heavens and the new earth," which are the principles of righteousness, and in which is the seed of eternal life, by which souls are to be created anew, through Christ, into an eternal and immortal state. Thus he prepared, and set in order, eternal mansions, where souls could be gathered and placed in their proper order, in his everlasting Kingdom. For he saith, "I go to prepare CC a place for you. And if I go and prepare a place for you, I "will come again, and receive you to myself; that where I am, "there ye may be also."* Here he evidently alluded to the time of his second coming.

The operation produced by seed sown in the earth, and the change effected, before ripe fruit can be brought forth, is a figure of the work of regeneration. Seed sown in the earth, must die before it can bring forth fruit; but being quickened, and properly nourished by the natural elements, it springs up, grows and produces fruit, which, when ripe, is gathered; but the stalk that bore it is left in the earth: hence it is only the life of the seed which is brought forth in the fruit.

So the natural man, when sown in the gospel field, must die to that which is natural and earthly, before he can rise into the life of Christ. This death is effected by the operation of the seed of eternal life, by which his soul is begotten in the work of the regeneration. And this seed of eternal life, being properly nourished by the spiritual elements, springs up and grows, and gathers the spiritual part of the man, which is the life of his soul, into its own nature, and changes the life of the soul from that which is natural and earthly, to that which is spiritual and heavenly. Thus it raises the soul out of the elements of an earthly nature, and leaves them behind, like the withered and dead stalk and root. And thus ripe fruit is brought forth, which is not natural and earthly, but spiritual, heavenly and eternal. And herein are Christ's words fulfilled; "Whosoever shall lose his life for my sake and the gospel's, the same shall save it."

Tho the primitive christians received the faith of Christ, and were gathered into the principles of the spiritual work of God; yet they were not brought forth as ripe fruit in that day. They were figuratively like seed sown in autumn, which, tho it springs up, and gives an earnest of future fruit; yet it cannot bring forth ripe grain in that season; but during the winter, it lies hid in the earth, and appears as tho it were dead. But when returning spring appears, the living plant, being quickened by the enlivening rays of the sun, and properly nourished by the natural elements, and the refreshing showers and dews of the natural heavens, it springs up again and grows; and after passing through the various operations of vegetation, it brings forth ripe grain.

*John xiv. 2, 3.

† See John xii. 24.

Mark viii 35.

Thus it was with those who were planted in the gospel field, in the first appearing of Christ. A long and dreary spiritual winter ensued, and according to the prediction of Jesus Christ, "iniquity abounded, and the love of many waxed cold.”* This was the effect of the long, gloomy and deplorable reign of Antichrist, which naturally produced a spiritual winter. In consequence of this, the spiritual seed, which had sprung up in the primitive church, was hid in the earth and could not grow. But when the second appearing of Christ commenced, it was like returning spring. The spiritual seed, being quickened by the divine influences of the Sun of righteousness, and nourished by the refreshing showers and dews of the "new heavens," began to spring up and grow, and bring forth fruit.

It appears evident from the uniform tenor of the discourses of Jesus and his apostles on this subject, that they did not expect the work of full redemption to be accomplished until Christ's second appearing for they frequently exhorted the people to look and wait for the coming of the Lord. Jesus himself, when speaking to his disciples of the signs that should precede the coming of the Son of man, said, "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."+ This is not only a proof that their redemption had not been before obtained, but that all those extraordinary signs, of which he had spoken, must appear before they could even look for its near approach.

It is not disputed that the apostles sometimes spoke of the new birth, and of being born of God, and described the character of such as receive this birth. But it ought to be considered, in the first place, that it is usual in the language of revelation, to speak of future events as tho they were present. And secondly, that the apostles spake and wrote as they were moved by the Holy Spirit, which they had received as a spirit of promise, and which bore witness, in them, of its future work, of bringing forth souls to God, in the very essence of eternal life. And it is evident from the testimony of St. John, who spake more concerning the new birth than the other apostles, that they did not receive the accomplishment of it in that day; but considered it a work to be fulfilled, in them, in a future day. "Beloved, now are we the sons of God; "and it doth not yet appear what we shall be; but we know that "when he shall appear, we shall be like him; for we shall see "him as he is." But if they had been born of God, this matter would have appeared very plain to them. Hence it also appears that he did not expect the full manifestation of this work, until the second appearing of Christ. But he evidently shows, as did St.

See Matt. axiv. 12.

Luke xxi 28

John iii. 2.

tion."

Paul also, that they "knew in part, and prophesied in part."* Consequently they could but in part see the work of regeneration. But it may be asked, How then were they the sons of God? We answer; By adoption. "Ye have received the Spirit of adopAnd again: "That we might receive the adoption of sons."+ But if they were the real sons of God, where was the necessity of adoption? The reality was evidently designed to take place in a future day, when the manifestation of Christ should appear in the order of the female, as the Mother Spirit, to bear souls to God; and being already the sons of God by adoption, they would then be brought forth as the real children of God. And this was the work for which they were waiting.

It may be proper to remark here, that if souls can be regenerated and born of God, agreeable to the common opinion of modern christians, without a complete renovation of the whole soul, from the life of Adam to the life of Christ, and without the united influence of spiritual parents, in the order of male and female; then the laws of regeneration must not only be at variance with all the rest of God's works, but they must also be very deficient and imperfect in their order, having no relative connexion with the order of the natural creation in any of its productions. In this case, the productions of the natural creation, and the birth of natural offspring, which are but merely temporal, must be more perfect, in their order, than those of heavenly birth, which are spiritual and eternal. This is making the figure more perfect than the substance: for natural generation, which is but a figure of spiritual regeneration, is effected by the united operations of male and female.

ven.

But if spiritual regeneration and the new birth, is the work of a father only, then the female is entirely excluded from any part in it; consequently no woman can ever enter the Kingdom of HeaHow then is the regeneration to be perfected? and how are souls to be brought to the birth? According to this doctrine, the natural birth, as a figure of the spiritual, is very improperly chosen; in truth it can be no figure at all. Therefore, admitting the common opinion of the new birth, it must be a mere speculative and imaginary thing, and can have no foundation in the established order of God's works.

But we admit that there is this difference between the work of generation and regeneration: as the former is natural in all its operations; so the latter, in all its operations, is spiritual. By the former, a conscious being is brought into natural existence, who had no agency or will in the work; by the latter, this conscious being is brought into a spiritual and eternal existence. And as the work is wrought upon the soul of a conscious being, it cannot be accomplished without the free agency and willing obedience of that soul.

*See 1 Cor xiii. 9.

† See Rom. viii 15 and Gal. iv. $)

The primitive christians, who were faithful according to the work of their day, and gave up their lives for their testimony, "rested in peace, and walked in their uprightness," and were sheltered from the corruptions, storms and distresses which prevailed in Antichrist's kingdom. But they were placed "under the altar;" which showed that they had a further work to do, and a further sacrifice to make; otherwise they would not have been seen under the altar.*. And tho "white robes were given them;" yet they had still to rest until the time of that dispensation was ended. But when the time arrived for the Bride to be declared, and the marriage of the Lamb took place, then they rose with that great multitude, that rejoiced and praised God; because the day of redemption had fully arrived, and that spiritual union, by which the new birth could be fully effected, was now made manifest. Therefore they could now be brought forth, each one, as it were, a ripe grain, endowed with the very life of Christ. And now they were able to come into their proper lot and order, in the everlasting Kingdom of Christ.

This great spiritual work has now commenced. And as grain that is sown in the spring, if properly nourished by the natural elements, springs up, grows and brings forth fruit in the same season, without passing through the chilling blasts of winter; so all souls, who are partakers of the work of this great day, will be nourished by the spiritual elements of eternal life, and will grow into the very nature of Christ, and bring forth the precious fruits of the gospel, without being exposed to those chilling blasts of ecclesiastical tyranny which once bound the heavens and earth in a spiritual winter. Those gloomy clouds of religious intolerance, and pelting storms of persecution, which once deformed the heavenly atmosphere, and deluged the earth with blood, are now blown away; and the cheering spring of Christ's second appearance is now made manifest, and will extend from clime to clime, and from shore to shore, until "all the ends of the earth shall see the salvation of the Lord;" and all shall have an opportunity to come into its work, and enjoy its blessings, to their eternal glory; or to reject it to their everlasting destruction.

CHAPTER VI.

Concerning Baptism and the Lord's Supper.

BAPTISM and the Lord's supper have, for many ages, been considered by the great body of professing christians, as institutions of Divine appointment, and necessary to be observed as distinguishing ceremonies of the christian religion. They are denominated

* See Rev. vi. 9.

christian sacraments," and are esteemed by many as essential to salvation. We have therefore thought proper to treat of them in a separate chapter, and to make such remarks upon them as we trust will lead the candid and unbiassed mind to view them in their true light.

The many different opinions and jarring contentions that have long existed among the professors of christianity, concerning these two ceremonies, are so many evidences that their most strenuous votaries have fixed their views on mere shadows and signs, instead of embracing the real spirit and substance of Divine life to which they alluded. The great importance which has long been attached to the external performance of these ceremonies, and the ages of contention which have darkened and bewildered the world on these subjects, first originated in antichristian darkness, after the church had lost the real knowledge of the true spiritual work of God. We shall therefore proceed to speak of these two subjects separately.

FIRST, Concerning Baptism. That the true principle of baptism is a divine institution, and essentially necessary to salvation, is indisputable for, according to the express declaration of Jesus Christ, "He that believeth and is baptized shall be saved."* Yet a man may believe that Jesus Christ came into the world, and was crucified and died on Mount Calvary for sinners, and may also be baptized with water, and still be utterly destitute of the true faith and principles of the gospel; and therefore be as far from following Christ in a life of righteousness, as those who never heard his name. And as such a one gives no evidence of his having received the promise of salvation, it must appear obvious that, notwithstanding his water-baptism, he has not received the true baptism of Christ.

It is worthy of remark, that in all the instructions of Jesus to his disciples, he never once directed them to baptize with water: hence it is evident that he did not require it of them. The baptism of Christ is not the baptism of water, but of the Holy Spirit. And does it appear reasonable to suppose that he would send his disciples to baptize with John's baptism, and not with his own? “Ye "shall indeed drink of my cup," said he, "and be baptized with "the baptism that I am baptized with."+ Surely he could have no reference to water-baptism; for these disciples had doubtless been baptized with water already. Again he said, "John indeed bap"tized with water; but ye shall be baptized with the Holy Ghost."

*Mark xvi 16

† Matt xx 23.

Acts i. 5, and xi, 16. Many indeed admit a difference between the baptism of John, and that of Christ; but seem to suppose that the only essential difference consists in the different character and calling of each, and suppose that the common element of water was made use of in both cases; but that the baptism of Christ was administered "In the name of the Father and of the Son and of the Holy Ghost." As to the controversies which have long existed, with respect to the mode of administration, whether it should be done by dipping or sprinkling, they are contentions about names and figures, just like all other contentions in Antichrist's kingdom; while they quarrel about the shadow, they overlook the substance.