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 A
Practical View of Regeneration Part II
Archibald Alexander:
(April 17, 1772 – October 22, 1851) American Presbyterian theologian and
professor at the Princeton Theological Seminary.
Published in The Biblical Repertory and Princeton Review, volume 8 (1836).
The question is sometimes asked, whether is regeneration an instantaneous or
a gradual work? This is not a merely speculative question. If this is a gradual
work, the soul may for some time, yea, for years, be hanging between life and
death, and be in neither one state or nor the other, which is impossible.
Suppose a dead man to be brought to life by a divine power, as Lazarus was,
could there be any question of whether the communication of life was immediate?
Even if the vital principle was so weak as not to manifest itself at once, yet
its commencement must be instantaneous; because it may be truly asserted that
such a man is dead or alive; if the former, life has not commenced, and whenever
that state ceases, the man lives, for there is no intermediate state. So in
regard to the communication of spiritual life, the same thing may be asserted;
for whatever regeneration is, the transition from a state of nature to a state
of grace must occur at some point of time, the moment before the sinner was
unregenerate. This will be true even upon the principles of those who believe
that the exercises of the regenerate man are not specifically different from
those which are found in natural men under the common operations of the Spirit,
but that the difference is merely in degree. For according to this theory, there
will be some certain degree at which the man may be pronounced regenerate; at
any inferior degree he is unregenerate; then the moment in which he passes from
the next inferior degree to that in which regeneration consists is the moment of
regeneration. We suppose that they who are pleased with this notion of the
nature of regeneration would fix upon the time when pious feelings and desires
become predominant as the period when the man is regenerated; but this must
occur at some particular moment, and thus, regeneration is immediate and not
gradual. By gradual regeneration, however, they may mean a gradual preparation
for that state, by a continual increase of good desires and resolutions up to
the time when the man becomes a true Christian. Upon this hypothesis, the
correct way of speaking would be to say that the preparatory work was gradual,
but regeneration itself was instantaneous. As if the change were compared to the
entrance into some enclosure. The line of separation between the space within
and the space without is passed in a moment; yet in coming to it many steps may
have been required, and much time employed. But this theory of regeneration
which makes it to be nothing else but an increase of previously existing
principles is not consistent with reason, experience, or Scripture. Indeed,
there would be no propriety in the use of the word on this hypothesis: for such
a change would be nothing else but the growth of a principle already in
existence. To regenerate is to beget again, to give origin to a kind of life not
already existing in the person. Again, according to this theory, there may be an
almost inconceivably small difference between the regenerate and unregenerate.
Suppose the latter to have advanced to the point nearest to the line of
demarcation, of course the difference between him and the man who has actually
passed the line may be so small that it cannot be distinctly conceived: and yet
one of these is supposed to go to heaven, while the other is sent to hell. It is
true that grace in the feeblest saint prevails over sin and the world
habitually; but sometimes iniquities prevail against him for a season, as in the
case of David and Peter. Upon this theory the believer, in every such case, must
be fallen from grace; for if regeneration took place when good affections
predominated, when at any time they lose their predominance, the believer must
have fallen from his regenerate state, which opinion is held by some Arminians,
who maintain that both David and Peter had entirely lost the principle of grace
and had fallen into condemnation. But the true Scriptural doctrine is, that
there is a specific difference between the exercises of the regenerate and the
unregenerate. In the one there is true faith, sincere love to God, and genuine
repentance, whereas in the other, there are no such exercises, in any degree.
There may be resemblances and counterfeits, but in souls dead in trespasses and
sins, there exists no faith, no sincere love, nor any other exercise of the
spiritual life. The carnal mind is enmity against, and is not subject to the law
of God, neither can be. But when regeneration takes place, although the
exercises of piety may for a time be feeble, yet everlasting life is begun; such
a soul can never perish for it is united to Christ by an indissoluble union.
The commencement of this work is often involved in much obscurity, as in the
case of those who have been religiously educated, and have been early made the
subjects of the saving operations of the Holy Spirit. Such persons having never
run to the same excess of wickedness as many others, the change in their
external conduct is not very perceptible; and having been regenerated at a
period of life when their knowledge was small, and their judgment weak, they are
unable to determine satisfactorily the nature of their early impressions. In
consequence of this, and from observing a more remarkable change in others, they
are led to call in question the reality of their conversion. Indeed, there is
much danger lest unregenerate persons should, through the exceeding
deceitfulness of the heart, confound the tender impressions which are sometimes
experienced by youth religiously instructed, with the saving work of the Holy
Spirit. External regularity and decency of deportment, with a respect for
religion, and occasional fits of compunction, and strong desires of salvation,
have induced many to cherish a fallacious hope; and sometimes pious parents and
ministers from a solicitous desire to see the young taking their place in the
church, have been accessory to this delusion. And the danger of deception is
greatly increased, when artificial means of excitement are applied to a mind
tenderly awake to the importance of religion. Under such influences, many, after
a season of agitation, have experienced an animal exhilaration, or a calm which
naturally succeeds a storm, and have hastily taken up the fond persuasion that
they had experienced a change of heart, when all that has been felt is nothing
more than the workings of nature, or at most the convictions and desires which
arise from the common influences of the Spirit. When such persons are persuaded
to enter the communion of the church hastily, one of two events will ensue.
Either they will forsake their profession and fall back to the world; or they
will become formalists, and perhaps hypocrites, for life; secretly practicing
iniquity, and utterly neglecting the religion of the heart, and often of the
closet, while their public duties in the church are regularly, and it may be
zealously performed. For as such professors have it as an object to lead others
to think well of their religion, they will sometimes affect a zeal which is not
genuine, and will manifest a strictness bordering on rigor, in external rites
and observances. The savor of piety is however wanting, and the spirit of
Christian humility and meekness cannot be counterfeited: the very attempt
betrays the want of these tempers. And God in his righteous providence often
brings false professors into such circumstances, that their true character is
manifested to all men. They are permitted to fall into disgraceful sins in the
sight of men, or their secret crimes, in which they had long indulged, are made
public.
The conversion of some persons is so remarkable, either on account of the
greatness and suddenness of the change, or the clearness with which God reveals
Christ to their souls, that it is almost impossible for them to doubt the
genuineness of their conversion. Such a case was that of Paul. Such also was the
conversion of Col. Gardiner. The cases of John Newton and Richard Cecil are
somewhat different. They had both gone to great lengths in infidelity and
profligacy, so that the change was very great, yet it was not sudden but
gradual. Still they seem never to have doubted of the reality of their change.
The views and feelings of all regenerated souls are of the same kind, although
they may be exceedingly different in degree, and greatly modified by a variety
of circumstances. Probably every case of genuine religious experience has
something peculiar. The circumstances which commonly give complexion to these
exercises are constitutional temperament, early habits and associations, the
doctrinal knowledge possessed, the degree of terror or pungency of conviction
which preceded, and the nature of the truths which happen to be first
contemplated by the regenerated mind. It is a vain thing, therefore, to attempt
to give in exact detail and order, the exercises of the new creature. For one
man to make his own experience the standard by which to measure all other
Christians is as unreasonable as it would be to insist that all men should be of
the same stature, strength, and complexion. But in the midst of this diversity
there is a general likeness. The same truths operate on all, and the same
affections are excited in all. "If any man be in Christ, he is a new creature,
old things are passed away, behold all things are become new." Without
undertaking to describe the feelings of the renewed man in their actual
succession, we will speak of them in relation to the truths by which they are
produced. A regenerated soul has views of God's holy character and of his law,
different from any experienced before. The doctrinal or speculative notions may
have been correct or extensive, but to the intrinsic excellence of spiritual
objects, the unregenerate man is blind. "The natural man receiveth not the
things of the Spirit of God they are foolishness unto him, neither can he know
them because they are spiritually discerned." The view now enjoyed may be faint
and indistinct, but still it is of the right kind, and the emotions which
accompany it are new. A reverential fear of God is spread over the soul; a holy
awe takes possession of the mind. There is also a deeper impression of the
presence, power and majesty of God. His holiness is most distinctly contemplated
in the moral law, and we cannot behold the divine image in the glass, without a
deep conviction of our own sinfulness, and lively sorrow for the sins which we
have committed. These sins appear now to be exceeding base, and the soul is not
only penetrated with grief, but overwhelmed with shame, ceases not to condemn
itself for having consented thus to transgress a holy law, and is deeply humbled
in self-abasement before God. There is no longer any disposition to entertain
hard thoughts of God as being too severe, but he is fully justified in the
inmost convictions of the heart, and the penitent, instead of excusing or
palliating his own sins, takes upon himself the whole blame, and freely
acknowledges that God would be perfectly just in the infliction of the
tremendous penalty of his holy law. Indeed, the view of divine justice is
sometimes so clear, and that attribute appears so excellent, that the
enlightened soul cannot but approve his own condemnation. He fully acquiesces in
the righteousness of the divine administration, although he should be sent to
hell. "And if my soul were sent to hell, Thy righteous law approves it well."
Another emotion which is common to all penitents, is a pungent sense of
ingratitude to the best of beings and kindest of benefactors. There is no view
which so certainly breaks and melts the hard heart as a sense of God's goodness;
especially of his long suffering and patience which bore with us while we were
wickedly rebelling against him. If tears ever flow, this feeling will draw them
forth in copious floods. There is one view of sin however which produces an
effect without parallel. It is the representation of its abominable nature in
the cross of Christ, in the painful wounds inflicted on his body, in the
ignominy to which he was exposed, and above all, in the vials of wrath which
were poured out without mixture or mitigation on his holy soul. Here, as it were
in characters of blood, we see depicted the unspeakable turpitude and guilt of
sin. Here, at the foot of the cross, the love of sin receives a death-wound, and
the heart is divorced from all its long cherished idols. Now the solemn purpose
is formed to forsake sin, and to endeavor to live to God, in all holy obedience.
Christ appears glorious and lovely not only as a Savior but as a Lord; and there
is now no reluctance or hesitation about receiving him and trusting in him. For
a while the convinced and humbled sinner is kept back from closing with the
gracious terms of the gospel, by a legal spirit, by a sense of its own
unworthiness, and a fear that if it comes it will not be received. It cannot
conceive of that riches and freeness of grace which will welcome the chief of
sinners to the house of mercy. A lingering thought of some previous cleansing or
preparation; or at least of some deeper conviction, or more tender relentings,
prevents a speedy approach to Jesus. But O, when he manifests his love which
brought him from a throne to a cross, doubt and unbelief are driven away, and
like Thomas, the believing penitent exclaims, "My Lord and my God."
Where sin is truly repented of, there is always a willingness, and even a desire
to confess it. Therefore we read, "That with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation." Our
confession should be made chiefly unto God, for him have we offended. "Against
thee, thee only have I sinned and done this evil." And the sincere penitent
spends much time in humble prostration of soul before God, confessing with
brokenness of heart his multiplied and aggravated sins. He is ready to confess
faults before men, and especially before the church, so far as it is thought to
be for the glory of God and edification of the church. And if he has done
injustice to individuals, he wishes to confess the wrong, and is anxious to make
reparation, and even to do more. "Half my goods," said the converted publican,
"I give to the poor, and if I have wronged any man by false accusation, I
restore him fourfold." The prayer of another publican was, "God be merciful to
me a sinner."
It must not be passed over, though it would be understood by every experienced
reader, that such views as have been described cannot but enkindle a holy flame
of love to Christ, and to his cause and people. True faith cannot exist without
love — it works by love. The views of faith cause the love of God to be shed
abroad in the soul, and a sense of his love enkindles ours. "We love him because
he first loved us." God is love. This is the brightest and most amiable aspect
of his character; and when that divine excellence is manifested in unparalleled
love to us, it cannot but produce a powerful effect in winning the affections,
and drawing forth the heart in returns of love to him, "who has loved us and
given himself for us." Greater love hath no man than this, that a man lay down
his life for his friends: but God hath manifested his love by giving his only
begotten Son to die for us while we were enemies. The cross becomes the great
point of attraction to the believer, and the center of his warmest affections.
From this point radiate the brightest rays of the divine glory. From the cross
go forth the most potent influences to conquer the world, and to draw all men to
the Savior. The regenerate man lives by faith upon his crucified Redeemer.
Paul's experience is this, "I am crucified with Christ, nevertheless I live, yet
not I, but Christ liveth in me, and the life which I now live I live by the
faith of the Son of God, who loved me and gave himself for me." The new life
inspired in regeneration is a life of dependence — of entire dependence upon
Christ. The love of God in Christ is the animating principle of the new
creature. But graces rise not alone, they cluster together, and mutually support
and adorn each other. Faith works by love; faith and love united generate hope;
for the good which is loved and looked for, is not present but future. And when
hope rises to assurance it brings forth joy; and a sense of God's favor, and
confidence in his mercy and protection fills the soul with abiding peace; a
peace which the world cannot give, but which Christ often breathes into the
hearts of his disciples. "My peace I leave with you, my peace I give unto you,
not as the world giveth give I unto you. Let not your heart be troubled nor
afraid."
But although true religion consists essentially in right feeling, it does not
stop there, but goes forth into outward acts of obedience. Prayer and praise are
no longer a task, but a delight. Searching the Scriptures, and meditation on the
works and word of God, become the daily employments of the genuine convert; and
his progress in divine knowledge is often astonishingly rapid. He thirsts after
the knowledge of God, and his prayers for divine illumination are answered by
the gracious influences of the Holy Spirit, who by degrees leads him into the
knowledge of all necessary truth. The occasions of social and public worship are
pleasant and refreshing to the renewed man, and the sacred rest and holy
exercises of the Christian sabbath are in perfect correspondence with the taste
and temper of his mind. He is ready to exclaim, "I was glad when they said unto
me, let us go into the house of the Lord." "How amiable are thy tabernacles, O
Lord of hosts, my soul longeth, yea, even fainteth for the courts of the Lord."
"One day in thy courts is better than a thousand." A renewed heart is not only a
devotional but a benevolent heart. One of the strongest feelings experienced by
the person truly converted is a desire for the salvation of others. This
expansive desire may begin at home among his own kindred and friends, but it
will go on to enlarge the circle until it has no other limits but the ends of
the earth. Every man, however separated by distance or other circumstances, is
viewed as a neighbor and a brother, and the desire of happiness for all who are
not removed beyond the reach of mercy, becomes a cherished and predominate
feeling, and prompts to active exertions as well as fervent prayers in behalf of
those who are perishing in unbelief or for lack of knowledge. And the sincere
inquiry is made, "Lord what would thou have me to do?" To promote the glory of
God and the happiness of men are now the two great ends to which all plans and
actions are directed. With cheerful alacrity and steady purpose the regenerated
man begins a life of obedience and active usefulness. And as God has connected
him with others by various relations, out of which spring an obligation to
perform relative duties, he feels this obligation, and endeavors to fill up the
circle of prescribed actions with diligence and fidelity. Whatever may be his
condition in life, he will find enough to do. As a parent, a husband or wife, a
child or brother, a magistrate or private citizen, a teacher or pupil, a master
or servant, a friend or stranger, the law of God is so broad that it reaches his
case and embraces every relation of human life, whether natural or artificial.
The man who steadily performs these duties, and from day to day, like the sun,
goes through his prescribed course, is indeed a regenerated man, for the tree is
known by its fruits.
As this world is a place of trial and discipline, the child of God is not only
called to act with energy, but to suffer with patience. He who is taught of God
learns to be submissive to the divine will, and to bear with fortitude those
evils which are incident to pilgrims and strangers in this world. But while the
regenerated man experiences those exercises of piety which have been mentioned,
he is not free from feelings of contrary nature. The old man, or the deep-rooted
principle of sin, has received a deadly wound in regeneration, but the carnal
life lingers, and sometimes struggles with great force to recover the mastery of
the soul. Innumerable corruptions are bred in the heart, and often these hidden
evils are brought to view by the power of temptation, so that, for a season,
"iniquities prevail," and the unwatchful Christian is led captive by his
enemies; and if God did not reclaim him from his backsliding, he would be
utterly lost. The existence, at the same time, of two opposite principles in the
soul, of necessity produces a conflict. "The flesh lusteth against the spirit,
and the spirit against the flesh, so that we cannot do the things that we
would." This spiritual conflict is very painful, and the Christian soldier is
often astonished at himself, and is led to bewail his own imperfection and
inconsistency. He finds his enemies to be much more powerful and obstinate than
he expected, when he enlisted under the banner of the cross. He pleased himself
then with the prospect of an easy victory, and an almost unresisted progress.
Sin appeared to be dead; but the appearance was deceitful, it only lay concealed
in the depths of a deceitful heart. And when he finds the strength of his
corruptions, and the feebleness of his graces, he is often much discouraged, and
greatly fears that he shall one day fall by the hand of some of his numerous
enemies. The stability of the covenant of grace, and the faithfulness of God's
promises, are not at first fully understood; but gradually the sincere convert
learns to live by faith, knowing and feeling that all his strength and comfort
are treasured up in Christ. And after many painful contests, and some shameful
defeats, he has the pleasure of finding that his enemies give him less
disturbance than before, and learns to resist them more successfully, by means
of the word, prayer and faith.
A Practical View of
Regeneration Part III
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