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 A
Practical View of Regeneration Part III
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).
From what has been said we may deduce the following summary.
1. Regeneration is the commencement of spiritual life in a soul before dead in
sin, by the omnipotent agency of God; and the exercises of this life are
specifically different from all the exercises of an unregenerate heart.
2. The strength of the principle of life in the new birth, as in the natural
birth, is exceedingly various; for while some are brought into the world of
grace in the clear light of day, and are from the first active and vigorous, and
enjoy much comfort in their pious exercises; others give very obscure evidence
of being in possession of life, and remain long in a state of feebleness.
Indeed, some are like children who seem at birth to be dead, but afterwards
revive, and by degrees acquire vigor and maturity. But it by no means is a
uniform fact that the children who are most healthy and vigorous at birth,
continue to be so throughout life. Disease or other disasters may check their
growth, and debilitate their constitution; while those who commence life in
extreme weakness may acquire strength, and grow prosperously from year to year;
so that, in mature age, they may have greatly surpassed many who were much more
healthy and vigorous in the earliest stage of existence. Analogous to this are
the facts observable in the spiritual life.
3. While some may experience this change so remarkably that they never can doubt
of its reality, and can refer to the very day when they emerged from darkness to
life, others, who nevertheless are truly regenerated, remain long in doubt about
their spiritual state; and even when the evidence of their conversion becomes
satisfactory, they are utterly unable to fix the precise time when they began to
live. And it is probable that many who speak with confidence of the time and
place of their new birth, mistake entirely respecting this point: the time to
which they refer the commencement of their spiritual life, is more probably the
season of some clear manifestation of the divine favor, when darkness and sorrow
were succeeded by joy and peace; and yet the principle of life may have existed
long before. There is good reason to think that the exercises of a soul under
conviction are often those of the sincere penitent.
4. Spiritual life is progressive in its nature. Habitual growth in grace is the
best evidence of its reality. Those affections and joys which are temporary,
however high they may arise, are not the exercises of a new creature. Under the
influence of a strong love of happiness and dread of misery, and the convictions
of an awakened conscience, many are greatly concerned about their salvation, and
are induced to attend diligently and earnestly on the means of grace, and often
are deeply impressed and shed many tears; and from some latent principle in the
human constitution an oppressive burden of misery may suddenly be succeeded by a
feeling of pleasure and lightness, accompanied by the persuasion that sin is
pardoned and God appeased. This change of feeling may have its origin merely in
the animal frame or nervous system, and may be illustrated by the effects
produced by physical causes, such as opiates, carminatives, nitrous-oxide, etc.
Or these sudden joys may originate in some suggestion to the mind, as that our
sins are pardoned, or that God loves us, and the delusion is more complete if
this sudden suggestion comes clothed in the language of Scripture, as son or
daughter "thy sins are forgiven thee." These false conversions soon die away,
and like the seed on stony ground, bring no fruit to maturity. But genuine piety
is a growing principle, and proves that it has deep root by its regular
advancement towards perfection. This gradual process in piety is beautifully
represented by our Lord under the figure of seed vegetating and going on to
maturity. "So is the kingdom of God, as if a man should cast seed into the
ground, and should sleep and rise night and day, and the seed should spring and
grow up he knoweth not how. For the earth bringeth forth fruit of herself, first
the blade, then the ear; after that the full corn in the ear." Growth in piety
resembles the growth of the human body from childhood to manhood. No progress is
visible from one day to another, but in months and years the increase is
manifest. And as the body, while rising to maturity, may for a season be
retarded or thrown back by disease, so also the health of the soul is sometimes
deeply impaired, and the exercises of piety in such a state of declension,
become extremely feeble. But from these diseases the Great Physician knows how
to recover the souls which he has redeemed.
5. Genuine piety is a permanent and undying principle, and thus it may be
distinguished from transient impressions, however powerful; yet we should not
suppose that the exercises of the real Christian are uniform, or that all
experience equal fluctuations of feeling. We cannot ascertain, much less
describe, all the causes which may singly, or in combination, give complexion to
the frames and exercises of a child of God; nor can we determine, in many cases,
why one believer enjoys so much more tranquillity and cheerful hope than
another, who may be equally sincere, and equally fervent in spirit.
A melancholy temperament, or a disposition to anticipate the worse in all
matters, and to contemplate the dark side of the picture, has doubtless a great
effect in modifying the exercises of many pious people. They are naturally
gloomy and desponding, and they bring this temper with them into religion. They
are always full of doubts and fears, and though they do really possess the
characteristics of piety, they will not be encouraged to hope with confidence.
They hang their heads daily like the bulrush, and are of a sorrowful spirit, and
refuse to be comforted. On the other hand, persons of a sanguine temperament, as
in other things, so in religion, are disposed to view every thing in the most
favorable light; and although their evidences may really be no clearer than his
who is forever in doubt and distress; yet they cherish a favorable opinion of
their spiritual state. That, however, which we wish to inculcate is, that true
piety is an abiding principle, which, however the feelings may fluctuate, never
becomes extinct.
6. One of the certain effects of divine illumination is an increasing knowledge
of the sinfulness of our own hearts. These views of inbred corruption are indeed
most appalling and discouraging; they are also unexpected; but they are among
the most salutary with which we are favored; and they furnish the best evidence
of the genuineness of a work of grace. Hypocrites may talk much of the
wickedness of their hearts, and even exceed all bounds in the accusations which
they bring against themselves; but their words are like the parrot's, without
meaning; they would be offended if any one believed only a small part of their
self-accusations. Their object is not to be thought corrupt and sinful, but
humble and holy. True humility, however, arises out of this knowledge of our own
hearts, and is proportioned to the degree of self-knowledge which we possess.
These spiritual views also cut up by the root self-righteousness and
self-dependence. The man who knows the corruption of his own heart, and the
secret defects of his holiest emotions and best affections, will never be
disposed to place the least dependence on his own works. This knowledge also
stirs him up to prayer, by showing him his urgent necessities.
7. The truly regenerated man hates, opposes, and endeavors to extirpate all sin.
He can say with David, "I esteem all thy precepts concerning all things to be
right, and I hate every false way." Although on certain occasions sinful
propensities may gain a temporary dominion, and he may fall, like Noah, David,
and Peter, into grievous transgressions; yet is not a sinful life the choice of
his heart, nor is it his purpose to indulge in sin: and when overcome by its
power, like an elastic body bent out of its usual position, he quickly returns
to his habitual state of feeling and acting. He soon finds the pleasure of sin
turned into wormwood and gall; he weeps like Peter when he reflects upon his
shameful ingratitude; and like David in the fifty-first Psalm, he makes penitent
confession of his sin, and earnestly prays for pardon, cleansing, the
restoration of divine favor and spiritual joy. These falls are like broken bones
or dislocated joints; they are apt to give pain in the retrospect as long as
life endures; but God over-rules even our faults sometimes for good, by making
them the occasion of teaching us more thoroughly our own weakness and the depth
of our corruption, and by rendering us more watchful and more sensible of our
dependence on divine aid for continuance in a state of grace.
8. As the word of God furnishes both the motive and the object of all spiritual
affections, it cannot but be very dear to the renewed heart, especially as it
reveals Christ in all his offices as the Redeemer of his people. As naturally
and instinctively as the new born babe thirsts after the nutriment which flows
from the mother's breast, so the young child of grace desires the sincere or
unadulterated milk of the word, that it may grow thereby. "O how love I thy law"
is the language of his heart. His estimation of the word is above all the most
precious treasures of earth. "More to be desired than gold, yea than much fine
gold." And pleasant as well as precious. "Sweeter also than honey or the
honeycomb." Therefore, "he delights in the law of the Lord, and in his law doth
he meditate day and night." A lively relish for divine truth, and a cordial
approbation of all God's word is one mark of a renovation of heart. Every true
convert is a student of the Bible, a disciple at the feet of Jesus whom alone he
acknowledges to be an infallible Teacher. The longer he lives the more highly
does he appreciate the sacred Scriptures and he finds in them a well spring of
life, a never failing source of consolation.
9. A regenerated man loves the people of God. "Hereby," says the apostle John,
"we know that we are passed from death to life because we love the brethren."
This, in the religion of Christ, is considered to be a principle of vital
importance. Our Lord himself inculcated no duty more frequently or more
urgently. This he calls "a new commandment;" and, indeed, makes it the badge by
which his disciples should be known by the world. "Hereby shall all men know
that ye are my disciples by the love which ye have for one another." The
apostles also, in their writings, exhibited the obligation of Christians to
exercise this holy affection, with great clearness and frequency. Brotherly
love, when genuine, is excited by the consideration that Christians are the
redeemed, adopted, and acknowledged brethren of their Lord. They are loved for
the Master's sake. And again, they are loved because they bear the image of
Christ. Love to the brethren is a vital branch springing out of the root of love
to God himself. "Every one that loveth him that begat, loveth him also that is
begotten of him. By this we know that we love the children of God when we love
God and keep his commandments."
10. A soul that is born of God ardently and habitually desires to glorify God by
all practicable means. This is the highest end, as it is the daily end of all
the real children of God. They do not wish to live for themselves, but for him
who gave himself for them. They endeavor to ascertain, from a consideration of
their own talents and circumstances, and from the aspects of Providence, in what
occupation, station, or profession, they can serve God most effectually. And
they gladly seize opportunities of advancing the interests of Christ's kingdom.
Their faculties, their learning, their influence, power, and property, are all
consecrated to God; and they consider themselves as stewards of these several
talents, which they are under the most sacred obligation to improve for his
advantage. This aim is not confined to actions comparatively important, but is
extended to all the common concerns of this life. In eating, drinking, plowing,
sowing, and in whatever they do, they study to glorify God. He who is born of
God has his mind directed to God. He sets his affections on things above, and
not on things on the earth.
11. A regenerated man has his will swallowed up in the will of God. "Thy will be
done," is his daily prayer from his inmost soul. This acquiescence in the divine
will is complete just so far as his heart is renewed, and every feeling of
discontent, reluctance or opposition which he feels, in relation to God's
administration, he condemns as sinful rebellion. When called to suffer, he bears
the rod with filial submission, and though he may beg to be released from the
pressure of heavy affliction, yet he asks this in submission to the will of God.
If these chastisements, however grievous, can be for the glory of God, or so
sanctified to him as to promote his faith and patience, he is willing to endure
them, and even to have them increased. True piety never appears more genuine,
and never more attractive, than when the people of God are suffering in deep
affliction. Trials are to grace what the furnace is to metals: they prove its
genuineness and purify it from its dross. Believers cannot know their own
sincerity, nor the strength of their own faith, until they are tried.
12. The only other effect of regeneration which we shall mention is a grateful
sense of the love and goodness of God. Gratitude is the soul of heart-religion.
Unregenerate men may and often do experience a sensation of natural gratitude;
and on some occasions it may come upon them with a gush of feeling. Such
emotions are amiable and salutary, but they are transient, and involve no
perception of the moral excellence of God. But the renewed man cherishes this
lively sense of God's goodness continually. It is the most frequent emotion of
the heart, and has the most powerful and practical influence upon his life. He
is constrained by the love of Christ who died for him. He sees in the
manifestation of that love, moral excellence beyond expression. It is the
brightest point in his horizon. And the more he contemplates this glory, the
more is he fired with the love of gratitude. His only wish to live, is for
Christ: his strongest motive for wishing to depart, is to be with Christ. Heaven
appears infinitely desirable because there, an eternity will be spent in
praising the Redeemer.
Seeking 4 Truth
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