The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1881-01-19
For the Central Presbyterian.
Regeneration and Conversion.

The thoughts herein expressed have
title Regeneration u.s. Conversion, sign
ed GA. R. c." which appeared in the
Central of January 9Th, of this year.
That article purports to give number
of definitions and explanations of regen-
Grafton and conversion respectively, and
sums up its conclusions in statements as
follows:
"The Methodist, and frequently the
Presbyterian, in giving the results of a
revival, record so many conversions.
The use of the word in this sense proceeds
from grave error in theology, and will
unconsciously lead those who use it into
error. 1t is an error against which Cal
vinism has long testified" And again:
Brethren In reporting revivals should
not say, so many conversions without
they wish to say, so many of our church
members began to live more consistently.
Sinners being regenerated and born again
into the spiritual kingdom of Christ is
totally another thing. Can we make the
word regenerate' more popular? Should
not Christians use it oftener?'
We are not prepared to admit the
soundness of all the definitions and ex-
plantations, either of regeneration or con-
version set forth in that article, and we
seriously question whether they are sane
toned by "Calvinism" or, what is still
more important, by Holy Scripture Re
generation, like repentance, faith, and con-
version-has both its divine and its hu-
man elements, and, like them, is spoken
of in the Scriptures in relation to both.
Regeneration was recognised as necessary
to salvation by the Old Testament Scrip
lures as thoroughly as by Christ and His
inspired apostles. Yet the Old Testa-
ment saints never undertook to define it,
and never learned its real nature and ex-
tent. This is evident from the converse
ton of Christ with Nicodemus recorded
in the third chapter of the gospel by
John. Nicodemus, from all that we can
learn Of him, mnst be considered regen-
crate Jew He was doctor in the
divine law. He had diligently and pray
erfully studied the pentateuch, the holy
writings, the psalms, and the prophets.
He knew all concerning the new birth
that was therein revealed. Yet when
Christ, promptly and almost abruptly,
announced to him the very same doctrine
taught in psalms and prophets Except
man be born again he cannot see the
kingdom of God, Nicodemus was star
tied and amazed His conception was
as vague and unfounded as have been
the conceptions of thousands since his
time as to the new birth His mind fixed
Immediately upon the human illustration
Hence his question: "How can a man be
born when he is old2 Can he enter the
second time into his mothers womb and
be born p This gross conception has
been frequently repeated since his time
and is often unconsciously recalled by us
in seeking illustrations Of a subject that
so far transcends our finite powers that
every attempt to define it leads us deeper
into difficulty. Our omniscient Saviour
made no attempt to explain what could
not be explained to finite minds. He
gave to Nicodemus no definition Of re-
generation. Certainly the man must be
bold-and rash as bold-who will ven
ture to declare that in the passage from
the third chapter of John in which Christ
speaks Of regeneration, He explains or
defines it. Thus much, however. He
does: He negatives entirely all idea that
natural birth in this world can furnish
any illustration Of the nature Of the new
birth from God; and He encourages 10
rather to believe that more appropriate
illustration of it is found in the eternal
and inexplicable generation of God the
Son from God the Father. Hence His