The Rev. CHARLES G. FINNEY'S
XI. PHILOSOPHICAL THEORIES OF REGENERATION.
Different classes of theologians have held very different theories in regard to the philosophy of regeneration, in accordance with their views of moral depravity, of intellectual philosophy, moral government, and of the freedom of the human will. In discussing this subject I will--
1. State the different theories of regeneration that have been held by different classes of theologians, as I understand them; and--
2. Examine them in their order.
1. The principal theories that have been advocated, so far as my knowledge extends, are the following:--
(1.) The taste scheme. (2.) The divine efficiency scheme. (3.) The susceptibility scheme. (4.) The divine moral suasion scheme.
2. I will examine them in their order.
1. The taste scheme.
(i.) This theory is based upon the view of mental philosophy which regards the mental heart as identical with the sensibility. Moral depravity, according to this school, consists in a constitutional relish, taste, or craving for sin. They hold the doctrine of original sin--of a sinful nature or constitution, as was shown in my lectures on moral depravity. The heart of the mind, in the estimation of this school, is not identical with choice or intention. They hold that it does not consist in any voluntary state of mind, but that it lies back of, and controls voluntary action, or the actions of the will. The wicked heart, according to them, consists in an appetency or constitutional taste for sin, and with them, the appetites, passions, and propensities of human nature in its fallen state, are in themselves sinful. They often illustrate their ideas of the sinful taste, craving, or appetite for sin, by reference to the craving of carnivorous animals for flesh. Of course,--
(ii.) A change of heart, in the view of this philosophy, must consist in a change of constitution. It must be a physical change, and wrought by a physical, as distinguished from a moral agency. It is a change wrought by the direct and physical power of the Holy Spirit in the constitution of the soul, changing its susceptibilities, implanting or creating a new taste, relish, appetite, craving for, or love of, holiness. It is, as they express it, the implantation of a new principle of holiness. It is described as a creation of a new taste or principle, as an infusion of a holy principle, &c. This scheme, of course, holds and teaches that, in regeneration, the subject is entirely passive. With this school, regeneration is exclusively the work of the Holy Spirit, the subject having no agency in it. It is an operation performed upon him, may be, while he is asleep, or in a fit of derangement, while he is entirely passive, or perhaps when at the moment he is engaged in flagrant rebellion against God. The agency by which this work is wrought, according to them, is sovereign, irresistible, and creative. They hold that there are of course no means of regeneration, as it is a direct act of creation. They hold the distinction already referred to and examined, between regeneration and conversion; that when the Holy Spirit has performed the sovereign operation, and implanted the new principle, then the subject is active in conversion, or in turning to God.
They hold that the soul, in its very nature, is enmity against God; that therefore the gospel has no tendency to regenerate or convert the soul to God; but, on the contrary, that previous to regeneration by the sovereign and physical agency of the Holy Spirit, every exhibition of God made in the gospel, tends only to inflame and provoke this constitutional enmity.
They hold, that when the sinful taste, relish, or craving for sin is weakened, for they deny that it is ever wholly destroyed in this life, or while the soul continues connected with the body, and a holy taste, relish, or craving is implanted or infused by the Holy Spirit into the constitution of the soul, then, and not till then, the gospel has a tendency to turn or convert the sinner from the error of his ways.
As I have said, their philosophy of moral depravity is the basis of their philosophy of regeneration. It assumes the dogma of original sin, as taught in the Presbyterian Confession of Faith, and attempts to harmonize the philosophy of regeneration with that philosophy of sin, or moral depravity.
Upon this scheme or theory of regeneration, I remark,--
(i.) That it has been sufficiently refuted in the lectures on moral depravity. If, as was then shown, moral depravity is altogether voluntary, and consists in selfishness, or in a voluntary state of mind, this philosophy of regeneration is of course without foundation.
(ii.) It was shown in the lectures on moral depravity, that sin is not chosen for its own sake,--that there is no constitutional relish, taste, or craving for sin,--that in sinful choice, sin is not the end or object chosen, but that self-gratification is chosen, and that this choice is sinful. If this is so, then the whole philosophy of the taste scheme turns out to be utterly baseless.
(iii.) The taste, relish, or craving, of which this philosophy speaks, is not a taste, relish, or craving for sin, but for certain things and objects, the enjoyment of which is, to a certain extent, and upon certain conditions, lawful. But when the will prefers the gratification of taste or appetite to higher interests, this choice or act of will is sin. The sin never lies in the appetite, but in the will's consent to unlawful indulgence.
(iv.) This philosophy confounds appetite or temptation to unlawful indulgence, with sin. Nay, it represents sin as consisting mostly, if not altogether, in that which is only temptation.
(v.) It is, as we have seen, inconsistent with the Bible definition both of sin and of regeneration.
(vi.) It is also inconsistent with the justice of the command, so solemnly given to sinners, "Make you a new heart and a new spirit, for why will ye die?"
(vii.) It also contradicts the Bible representation, that men regenerate each other. "For though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel."--1 Cor. iv. 15.
(viii.) It throws the blame of unregeneracy upon God. If the sinner is passive, and has no agency in it; if it consists in what this philosophy teaches, and is accomplished in the manner which this theory represents, it is self-evident that God alone is responsible for the fact, that any sinner is unregenerate.
(ix.) It represents regeneration as a miracle. This is affirmed.
(x.) It renders holiness after regeneration physically necessary, just as sin was before, and perseverance also as physically necessary, and falling from grace as a natural impossibility. In this case holy exercises and living are only the gratification of a constitutional appetite, implanted in regeneration.
(xi.) It renders perseverance in holiness no virtue, as it is only self-gratification, or the gratification of appetite.
(xii.) It is the assumption of a philosophy at war with the Bible.
(xiii.) Upon this theory regeneration would destroy personal identity.
Let us consider next,--
(2.) The divine efficiency scheme or theory.
This scheme is based upon, or rather is only a carrying out of, an ancient heathen philosophy, bearing the same name. This ancient philosophy denies second causes, and teaches that what we call laws of nature are nothing else than the mode of divine operation. It denies that the universe would even exist for a moment, if the divine upholding were withdrawn. It maintains that the universe exists only by an act of present and perpetual creation. It denies that matter, or mind, has in itself any inherent properties that can originate laws or motions; that all action, whether of matter or mind, is the necessary result of direct divine irresistible efficiency or power; that this is not only true of the natural universe, but also of all the exercises and actions of moral agents in all worlds.
The abettors of the divine efficiency scheme of regeneration apply this philosophy especially to moral agents. They hold, that all the exercises and actions of moral agents in all worlds, and whether those exercises be holy or sinful, are produced by a divine efficiency, or by a direct act of Omnipotence; that holy and sinful acts are alike effects of an irresistible cause, and that this cause is the power and agency, or efficiency, of God.
This philosophy denies constitutional moral depravity, or original sin, and maintains that moral character belongs alone to the exercises or choices of the will; that regeneration does not consist in the creation of any new taste, relish, or craving, nor in the implantation or infusion of any new principles in the soul: but that it consists in a choice conformed to the law of God, or in a change from selfishness to disinterested benevolence; that this change is effected by a direct act of Divine power or efficiency, as irresistible as any creative act whatever. This philosophy teaches, that the moral character of every moral agent, whether holy or sinful, is formed by an agency as direct, as sovereign, and as irresistible, as that which first gave existence to the universe; that true submission to God implies the hearty consent of the will to have the character thus formed, and then to be treated accordingly, for the glory of God. The principal arguments by which this theory is supported, so far as I am acquainted with them, are as follow:--
(i.) The Bible, its advocates say, teaches it in those texts that teach the doctrine of a universal and particular providence, and that God is present in all events; such, for example, as the following:--"The lot is cast into the lap; but the whole disposing thereof is of the Lord."--Prov. xvi. 33. "Lord, thou wilt ordain peace for us; for thou also hast wrought all our works in us."--Isa. xxvi. 12. "I form the light, and create darkness; I make peace, and create evil. I the Lord do all these things."--Isa. xlv. 7. "And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?"--Dan. iv. 35. "Shall a trumpet be blown in the city, and the people be not afraid? shall there be evil in a city, and the Lord hath not done it?"--Amos iii. 6. "For of him, and through him, and to him, are all things; to whom be glory for ever. Amen."--Rom. xi. 36. "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."--Eph. i. 11. "For it is God which worketh in you both to will and to do of his good pleasure."--Philip. ii. 13. "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen."--Heb. xiii. 20, 21.
These may serve as a specimen of the proofs of this theory cited from holy scripture, and upon which great stress is laid by its defenders.
Concerning these I would remark:--
(a.) That they prove nothing to the point. The question in debate is not whether God is, or is not, in some sense, present in every event, or whether there be not some sense in which everything may be ascribed to the providence and agency of God, for this their opponents admit and maintain. But the true question at issue respects only the quo modo of the divine agency, of which these passages say nothing. It is neither affirmed nor implied in these passages, nor in any other, that God is the direct, efficient, irresistible agent in all those cases.
(b.) Other passages abundantly imply and affirm that he is not the direct, efficient, and irresistible agent in the production of moral evil. For example: "Will ye steal, murder, and commit adultery, and swear falsely, and burn incence unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?" Jer. vii. 14. "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust and enticed. Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." James i. 13-17. "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." James iii. 14-17.
These passages plainly teach and imply that God's agency, to say the least, in the production of sin, is not direct, efficient, irresistible. Their scripture argument then proves nothing to the purpose of their philosophy.
(ii.) Another argument by which the divine efficiency scheme has been sustained is that divine foreknowledge implies it.
This is an assumption without the shadow of proof.
(iii.) Third argument: The divine purposes imply it.
This is also a sheer assumption.
(iv.) Fourth argument: Prophecy, or the foretelling of future events, implies it.
This again is assumption without proof. These arguments assume, that God could not know what future events would be, especially what the free actions of men would be, unless he produces and controls them by a direct and irresistible efficiency.
(v.) Fifth argument: The Bible ascribes both the holy and sinful actions of man to God, and in equally unqualified terms.
This settles nothing of the quo modo, or the sense in which it does so, in either case.
(vi.) It is admitted, say some, that holy actions are produced by a direct divine efficiency; and as the Bible ascribes the sinful actions of men to God in as unqualified terms as holy ones, we have no right to infer a difference in the quo modo of his doing it.
We are not only allowed, but are bound to infer that his agency is different in the one case, from what it is in the other. The Bible has, as we shall see, settled the philosophy, or the manner in which he produces holy exercises in moral agents. It also everywhere assumes or affirms, that he is concerned only providentially in the permission of sin; that sin is an abuse of his providence, and of the liberty of moral agents.
(vii.) It has been assumed, that it is naturally impossible for God to create a being that should have the power of originating his own actions.
This is surely an assumption, and of no weight whatever. It certainly is not an affirmation of reason; and I cannot see any ground for such an affirmation. Human consciousness is against it.
(viii.) It has been asserted, that if such a creature existed, he would be independent of God, in such a sense, that God could neither certainly control him, nor know what he would do.
This is a mere begging of the question. How can this be known? This argument assumes that even Omniscience cannot know how a free moral agent would act upon condition of his originating his own choices, intentions, and actions. But why this assumption?
To this theory I make the following objections:--
(i.) It is mere philosophy, and that falsely so called.
(ii.) It is supported, so far as I can see, only by the most unwarrantable assumptions.
(iii.) Its tendency condemns it.
(a.) It tends to produce and perpetuate a sense of divine injustice. To create a character by an agency as direct and irresistible as that of the creation of the world itself, and then treat moral beings according to that character so formed, is wholly inconsistent with all our ideas of justice.
(b.) It destroys a sense of accountability, or tends to destroy it.
(c.) It contradicts human consciousness. I know it is said, that consciousness only gives our mental actions and states, but not the cause of them. This I deny, and affirm that consciousness not only gives us our mental actions and states, but it also gives us the cause of them, especially it gives the fact, that we ourselves are the sovereign and efficient causes of the choices and actions of our will. In our passive states we can almost always recognize the cause of these phenomena. At least we can very often do so. I am as conscious of originating in a sovereign manner my choices, as I am of the choices themselves.
(d.) This theory virtually denies, or rather stultifies, the eternal distinction between liberty and necessity.
(e.) If this theory were true, with our present consciousness, we cannot believe it. We cannot but affirm to ourselves, that we are the efficient causes of our own choices and volitions.
(f.) The philosophy in question, really represents God as the only agent, in any proper sense of that term, in the universe. If God produces the exercises of moral beings in the manner represented by this philosophy, then they are in fact no more agents than the planets are agents. If their exercises are all directly produced by the power of God, it is ridiculous to call them agents.
(g.) If this theory be true, what we generally call moral beings and moral agents, are no more so than the winds and the waves, or any other substance or thing in the universe.
(h.) Again: if this theory be true, no being but God has, or can have, moral character. No other being is the author of his own actions. He is the subject, but not the author of his actions. He is the passive subject, but not the active efficient cause of his own exercises. To affirm moral character of such a passive subject is truly ridiculous.
(i.) This theory obliges its advocates, together with all other necessitarians, to give a false and nonsensical definition of free agency. Free agency, according to them, consists in doing as we will, while their theory denies the power to will, except as our willings are necessitated by God. But as we have seen in former lectures, this is no true account of freedom, or liberty. Liberty to execute my choices is no liberty at all. Choice is connected with its sequents by a law of necessity; and if an effect follow my volitions, that effect follows by necessity, and not freely. All freedom of will must, as was formerly shown, consist in the sovereign power to originate our own choices. If I am unable to will, I am unable to do any thing; and it is absurd and ridiculous to affirm, that a being is a moral or a free agent, who has not power to originate his own choices.
(j.) If this theory is true, God is more than the accomplice of the devil; for--
(I.) Satan cannot tempt us according to this theory, unless God by a direct divine efficiency, moves him and compels him to do so.
(II.) Then, we cannot possibly yield to his temptation, except as God compels us to yield, or creates the yielding within us. This is a blasphemous theory surely, that represents God as doing such things. That a philosophy like this could ever have been taught, will appear incredible to many. But such is the fact, and such the true statement of the views of this class of theologians, if I can understand them.
(k.) But this theory is inconsistent with the Bible, as we have seen.
(l.) It is also inconsistent with itself, for it both affirms and denies natural ability. Its advocates admit, that we cannot act except as we will, and affirm that we cannot will, except as our willings are created by a direct Divine efficiency. How absurd then is it to maintain, that we have natural ability to do anything. All that can truly be said of us, upon the principles of this theory, is that we have a susceptibility to be acted upon, and to be rendered the subjects of certain states, immediately and irresistibly created by the power of God. But it is absurd to call this a natural ability to do our duty.
(m.) If this theory is true, the whole moral government of God is no government at all, distinct from, and superior to, physical government. Then the gospel is an insult to men, in two respects, at least:--
(I.) Upon this theory men do not, cannot deserve punishment, nor require a Saviour from it.
(II.) If they do, the gospel is presented and urged upon their acceptance, when, in fact, they have no more power to accept it, than they have to create a world.
(n.) Again: this theory overlooks and virtually denies the fundamentally important distinction between moral and physical power, and moral and physical government. All power and all government, upon this theory, are physical.
(o.) Again: this theory renders repentance, remorse, and self-condemnation impossible, as a rational exercise.
(p.) This theory involves the delusion of all moral beings. God not only creates our volitions, but also creates the persuasion and affirmation that we are responsible for them. O, shame on such a theory as this!
(3.) Let us proceed now to notice the susceptibility scheme.
(i.) What this theory is.
This theory represents, that the Holy Spirit's influences are both physical and moral; that he, by a direct and physical influence, excites the susceptibilities of the soul and prepares them to be affected by the truth; that he, thereupon, exerts a moral or persuasive influence by presenting the truth, which moral influence induces regeneration.
(ii.) Wherein this and the Divine moral suasion theory agree.
(a.) In rejecting the taste and Divine efficiency schemes.
(b.) In rejecting the dogma of constitutional moral depravity.
(c.) In rejecting the dogma of physical regeneration; for be it remembered, that this theory teaches that the physical influence exerted in exciting the susceptibilities is no part of regeneration.
(d.) They agree in maintaining the natural ability or liberty of all moral agents.
(e.) That the constitutional appetites and passions have no moral character in themselves.
(f.) That when strongly excited they are the occasions of sin.
(g.) That sin and moral depravity are identical, and that they consist in a violation of the moral law.
(h.) That the moral heart is the ruling preference or ultimate intention of the mind.
(i.) That the carnal mind, or heart, is selfishness.
(j.) That the new or regenerate heart is benevolence.
(k.) That regeneration consists in a change from selfishness to benevolence, or from the supreme love of self, to the supreme love of God, and the equal love of our neighbour.
(l.) That this change is effected through the truth presented by the Holy Spirit, or by a Divine moral persuasion.
(iii.) Wherein they differ.
This philosophy maintains the necessity and the fact of a physical influence superadded to the moral or persuasive influence of the Holy Spirit, as a sine quà non of regeneration. The Divine moral suasion theory regards regeneration as being induced alone by a moral influence. This theory also admits and maintains, that regeneration is effected solely by a moral influence, but also that a work preparatory to the efficiency of the moral influence, and indispensable to its efficiency, in producing regeneration, is performed by a direct and physical agency of the Holy Spirit upon the constitutional susceptibilities of the soul, to quicken and wake it up, and predispose it to be deeply and duly affected by the truth. The arguments by which that part of this theory which relates to a physical influence of the Holy Spirit is supported, are, so far as I am acquainted with them, as follows:--
(a.) It is maintained by the defenders of this scheme, that the representations of the Bible upon the subject of the Holy Spirit's agency in regeneration, are such as to forbid the supposition, that his influence is altogether moral or persuasive, and such as plainly to indicate that he also exerts a physical agency, in preparing the mind to be duly effected by the truth. In reply to this argument, I observe,--
(i.) That I fear greatly to disparage the agency of the Holy Spirit in the work of man's redemption from sin, and would, by no means, resist or deny, or so much as call in question, anything that is plainly taught or implied in the Bible upon this subject.
(ii.) I admit and maintain that regeneration is always induced and effected by the personal agency of the Holy Spirit. The question now before us relates wholly to the mode, and not at all to the fact, of the divine agency in regeneration. Let this be distinctly understood, for it has been common for theologians of the old school, as soon as the dogma of a physical regeneration, and of a physical influence in regeneration, has been called in question, to cry out and insist that this is Pelagianism, and that it is a denial of divine influence altogether, and that it is teaching a self-regeneration, independent of any divine influence. I have been ashamed of such representations as these on the part of Christian divines, and have been distressed by their want of candour. It should, however, be distinctly stated that, so far as I know, the defenders of the theory now under consideration have never manifested this want of candour towards those who have called in question that part of their theory that relates to a physical influence.
(III.) Since the advocates of this theory admit that the Bible teaches that regeneration is induced by a divine moral suasion, the point of debate is simply, whether the Bible teaches that there is also a physical influence exerted by the Holy Spirit, in exciting the constitutional susceptibilities. We will now attend to their proof texts. "Then opened he their understanding, that they might understand the Scriptures."--Luke xxiv. 45. It is affirmed, that this text seems to teach or imply a physical influence in opening their understandings. But what do we mean by such language as this in common life? Language is to be understood according to the subject-matter of discourse. Here the subject of discourse is the understanding. But what can be intended by opening it? Can this be a physical prying, pulling, or forcing open any department of the constitution? Such language in common life would be understood only to mean, that such instruction was imparted as to secure a right understanding of the Scriptures. Every one knows this, and why should we suppose and assume that anything more is intended here? The context plainly indicates that this was the thing, and the only thing, done in this case. "Then he said unto them, O fools and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself.--And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day."--Luke xxiv. 25-27, 46. From these verses it appears that he expounded the Scriptures to them, when in the light of what had passed, and in the light of that measure of divine illumination which was then imparted to them, they understood the things which he explained to them. It does not seem to me, that this passage warrants the inference that there was a physical influence exerted. It certainly affirms no such thing. "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul."--Acts xvi. 14. Here is an expression similar to that just examined. Here it is said, "that the Lord opened the heart of Lydia, so that she attended," &c.; that is, the Lord inclined her to attend. But how? Why, say the advocates of this scheme, by a physical influence. But how does this appear? What is her heart that it should be pulled, or forced open? and what can be intended by the assertion, "that the Lord opened her heart?" All that can be meant is, that the Lord secured her attention, or disposed her to attend, and so enlightened her when she did attend, that she believed. Surely here is no assertion of a physical influence, nor, so far as I can see, any just ground for the inference, that such an influence was exerted. A moral influence can sufficiently explain all the phenomena; and any text that can equally well consist with either of two opposing theories, can prove neither.
Again: there are many passages that represent God as opening the spiritual eyes, and passages in which petitions are offered to God to do this. It is by this theory assumed that such passages strongly imply a physical influence. But this assumption appears to me unwarrantable. We are in the habit of using just such language, and speak of opening each other's eyes, when no such thing is intended or implied, as a physical influence, and when nothing more than a moral or persuasive influence is so much as thought of. Why then resort to such an assumption here? Does the nature of the case demand it? This I know is contended for by those who maintain a constitutional moral depravity. But this dogma has been shown to be false, and it is admitted to be so by those who maintain the theory now under consideration. Admitting, then, that the constitution is not morally depraved, should it be inferred that any constitutional change, or physical influence is needed to produce regeneration? I can see no sufficient reason for believing, or affirming, that a physical influence is either demanded or exerted. This much I freely admit, that we cannot affirm the impossibility of such an influence, nor the impossibility of the necessity of such an influence. The only question with me is, does the Bible plainly teach or imply such an influence? Hitherto I have been unable to see that it does. The passages already quoted are of a piece with all that are relied upon in support of this theory, and as the same answer is a sufficient reply to them all, I will not spend time in citing and remarking upon them.
(b.) Again: A physical influence has been inferred from the fact, that sinners are represented as dead in trespasses and sins, as asleep, &c. &c. But all such representations are only declaratory of a moral state, a state of voluntary alienation from God. If the death is moral, and the sleep moral, why suppose that a physical influence is needed to correct a moral evil? Cannot truth, when urged and pressed by the Holy Spirit, effect the requisite change?
(c.) But a physical influence is also inferred from the fact, that truth makes so different an impression at one time from what it does at another. Answer: this can well enough be accounted for by the fact, that sometimes the Holy Spirit so presents the truth, that the mind apprehends it and feels its power, whereas at another time he does not.
(d.) But it is said, that there sometimes appears to have been a preparatory work performed by a physical influence pre-disposing the mind to attend to, and be affected by, the truth. Answer: there often is no doubt a preparatory work pre-disposing the mind to attend to, and be affected by, truth. But why assume that this is a physical influence? Providential occurrences may have had much to do with it. The Holy Spirit may have been directing the thoughts and communicating instructions in various ways, and preparing the mind to attend and obey. Who then is warranted in the affirmation that this preparatory influence is physical? I admit that it may be, but I cannot see either that it must be, or that there is any good ground for the assumption that it is.
(4.) The last theory to be examined is that of a Divine moral suasion.
This theory teaches--
(i.) That regeneration consists in a change in the ultimate intention or preference of the mind, or in a change from selfishness to disinterested benevolence; and--
(ii.) That this change is induced and effected by a divine moral influence; that is, that the Holy Spirit effects it with, through, or by the truth. The advocates of this theory assign the following as the principal reasons in support of it.
(a.) The Bible expressly affirms it. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."--John iii. 5, 6. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever."--1 Pet. i. 23. "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures."--James i. 18. "For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel."--1 Cor. iv. 15.
(b.) Men are represented as being sanctified by and through the truth. "Sanctify them through the truth: thy word is truth."--John xvii. 17. "Now ye are clean through the word which I have spoken unto you."--John xv. 3.
(c.) The nature of regeneration decides the philosophy of it so far as this, that it must be effected by truth, addressed to the heart through the intelligence.
(d.) Unless it is so effected, it has no moral character.
(e.) The regenerate are conscious of having been influenced by the truth in turning to God.
(f.) They are conscious of no other influence than light poured upon the intelligence, or truth presented to the mind.
(g.) When God affirms that he regenerates the soul with or by the truth, we have no right to infer that he does it in some other way. This he does affirm; therefore the Bible has settled the philosophy of regeneration. That he exerts any other than a moral influence, or the influence of Divine teaching and illumination, is sheer assumption.
To this theory the following objections have been made.
(i.) To represent sinners as regenerated by the influence of truth, although presented and urged by the Holy Spirit, is virtually to deny total depravity. To this it is answered--
(a.) It does indeed deny constitutional moral depravity, and therefore constitutional or physical regeneration.
(b.) Adam and the sinning angels were changed or regenerated from perfect holiness to perfect sinfulness, by motives presented to them, at least Adam was. Now, if they could be regenerated from entire holiness to entire sinfulness by a moral influence, or by means of a lie, is it impossible that God should convert sinners by means of truth? Has God so much less moral power than Satan has?
(c.) To this it may be replied, that it is much easier to convert or regenerate men from holiness to sin, than from sin to holiness.
(I.) This, I answer, seems to reflect upon the wisdom and goodness of God, in forming the human constitution.
(II.) Should the fact be granted, still it may truly be urged, that the motives to holiness are infinitely greater than those to sin, so that the Holy Spirit has altogether the advantage in this respect.
(ii.) If sinners are regenerated by the light of the truth, they may be regenerated in hell, as they will there know the truth.
(a.) The Bible, I answer, represents the wicked in hell, as being in darkness, and not in the light of the truth.
(b.) The truth will not be presented and urged home there by the persuasive Spirit of God.
(c.) The gospel motives will be wanting there. The offer of pardon and acceptance, which is indispensable to induce repentance and obedience, will not be made there. Therefore sinners will not be converted in hell.
1. This scheme honours the Holy Spirit without disparaging the truth of God.
2. Regeneration by the Holy Spirit through the truth illustrates the wisdom of God. There is a deep and divine philosophy in regeneration.
3. This theory is of great practical importance. For if sinners are to be regenerated by the influence of truth, argument, and persuasion, then ministers can see what they have to do, and how it is that they are to be "workers together with God."
4. So also sinners may see, that they are not to wait for a physical regeneration or influence, but must submit to, and embrace, the truth, if they ever expect to be saved.
5. If this scheme is true, we can see, that when truth is made clear to the mind and is resisted, the Holy Spirit is resisted, for this is his work, to make the mind clearly to apprehend the truth.
6. If this theory is true, sinners are most likely to be regenerated while sitting under the sound of the gospel, while listening to the clear exhibition of truth.
7. Ministers should lay themselves out, and press every consideration upon the attention of sinners, just as heartily and as freely, as if they expected to convert them themselves. They should aim at, and expect the regeneration of sinners, upon the spot, and before they leave the house of God.
8. Sinners must not wait for and expect physical omnipotence to regenerate them.
9. The physical omnipotence of God affords no presumption that all men will be converted; for regeneration is not effected by physical power.
10. To neglect and resist the truth is fatal to salvation.
11. Sinners are not regenerated, because they neglect and resist the truth.
12. God cannot do the sinner's duty, and regenerate him without the right exercise of the sinner's own agency.
13. This view of regeneration shows that the sinner's dependence upon the Holy Spirit arises entirely out of his own voluntary stubbornness, and that his guilt is all the greater, by how much the more perfect this kind of dependence is.
14. This view of regeneration shows the adaptedness of the law and Gospel of God to regenerate, sanctify, and save the souls of men.
15. It also demonstrates the wisdom of appointing such means and instrumentalities to accomplish their salvation.
16. Physical regeneration, under every modification of it, is a stumbling-block.
17. Original or constitutional sinfulness, physical regeneration, and all their kindred and resulting dogmas, are alike subversive of the gospel, and repulsive to human intelligence; and should be laid aside as relics of a most unreasonable and confused philosophy.
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