from the scriptures that so abundantly point out the sinner's duty and
agency, in connection with his conversion. The principle, however, is
strenuously opposed by all classes of Calvinists. The opposite of this
is in fact the essential characteristic of Calvinism, if any _one_
notion can be so called; for however much the Calvinistic system may be
modified, in other respects, this is clung to as the elementary germ
which constitutes the identity of the system. Even the New Divinity,
which makes so much of human agency, does not allow it a _conditional
action_--it allows of no intermediate volition between the mental states
of worldly love and Divine love, as the occasion on which the transfer
is made, or the conditional hinge on which the important revolution is
accomplished. On the contrary, it considers the volition itself as the
transfer--the volition constitutes the _entire change_. Thus warily does
Calvinism, in all its changes, avoid conditional regeneration. Hence if
I were called upon to give a general definition of Calvinism, that
should include all the species that claim the name, I would say,
_Calvinists are those who believe in unconditional regeneration_. For
the moment this point is given up by any one, all parties agree that he
is not a Calvinist.
But why is conditional regeneration so offensive? Is it because the
Scriptures directly oppose it? This is hardly pretended. It is supposed,
however, by the Calvinists, that to acknowledge this doctrine would
require the renunciation of certain other doctrines which are taught in
the Scriptures. This lays the foundation for the objections that have
been made against this doctrine. It is objected that _a depraved sinner
cannot perform an acceptable condition until he is regenerated_--that
_God cannot consistently accept of any act short of that which
constitutes regeneration_--that _the idea of a conditional regeneration
implies salvation by works, in part at least, and not wholly by grace_.
I have mentioned these objections in this connection, not so much to
attempt, at this moment, a direct refutation of them, as to advert to
what I conceive to be the ground of the difficulty in the minds of those
making the objections. It appears to me that the difference between us
results principally from a difference of our views in respect to the
constitution and the constitutional action of the mind itself. The
philosophical part of our theology will be modified very much by our
views of the philosophy of mind. Let it be granted then:--
1. That the mind is possessed of a moral susceptibility, generally
called _conscience_, which lays the foundation of the notions of right
and wrong, and by which we feel the emotions of approval or disapproval
for our past conduct, and the feelings of obligation with respect to the
present and the future; and that even in an unregenerate state this
susceptibility often operates in accordance with its original design,
and therefore agreeably with the Divine will.
2. That the understanding or intellect, which is a general division of
the mind, containing in itself several distinct susceptibilities or
powers, may, in an unregenerate state of the mind, be so enlightened and
informed on the subjects of Divine truth as to perceive the right and
the wrong; and as to perceive also, to some extent at least, the way of
salvation pointed out in the Gospel.
3. That the affections and propensities (sometimes called the heart) are
the principal seat of depravity--and these are often arrayed in direct
hostility to the convictions of the judgment and the feelings of moral
obligation.
4. That the will, or that mental power by which we put forth volitions,
and make decisions, while it is more or less, directly or indirectly,
influenced by the judgment, the conscience, and the affections, is in
fact designed to give direction and unity to the whole mental action;
and it always accomplishes this, where there is a proper harmony in the
mental powers. But by sin this harmony has been disturbed, and the
unholy affections have gained an undue ascendancy, so that, in the
unregenerate, in all questions of preference between God and the world,
in spite of the judgment, of conscience, and of the will, the world is
loved and God is hated.
5. That in those cases where we cannot control our affections by a
direct volition, we may, nevertheless, under the promptings of
conscience, and in the light of the judgment, resolve against sin--but
these resolutions, however firmly and repeatedly made, will be carried
away and overruled by the strength of the carnal mind. This shows us our
own weakness, drives us to self-despair, until, under the enlightening
influences of grace, and the drawings of the Spirit, the soul is led to
prayer and to an abdication of itself into the hands of Divine mercy,
through Christ; and _then_, and on _these conditions_, the Holy Spirit
changes the character and current of the unholy affections--and _this is
regeneration_.
In laying down the preceding postulates I have endeavoured to express
myself with as much brevity, and with as little metaphysical
technicality as possible; for the reason that they are designed to be
understood by all. Bating the deficiencies that may on this account be
noticed by the philosophical reader, I think it may be assumed that
these, so far as the powers and operations of the mind are concerned,
embrace the basis and general outlines of what we call _conditional
regeneration_. I am not aware that they are in opposition to an one
principle of Scripture theology, or mental philosophy. And if this
process is found consonant with reason and Scripture, in its general
features, it will be easy to show that its relative bearings are such as
most happily harmonize all the doctrinal phenomena of the Gospel system.
We plant ourselves then upon these general positions, and as ability
will permit, or truth may seem to justify, shall endeavour to defend
them against such objections as may be anticipated, or are known to have
been made against any of the principles here assumed.
1. It may be objected perhaps that this is making too broad a
distinction between the different mental powers, giving to each such a
distinctive action and operation as to infringe upon the doctrine of the
mind's unity and simplicity. It is believed, however, the more this
point is reflected upon by an attentive observance of our own minds, or
the minds of others, the more satisfied shall we be that the principles
here assumed are correct. That there are these distinct properties of
mind no one doubts. It is in accordance with universal language, to
speak of the intellect, of the conscience, of the will, and of the
affections, as distinct properties of the mind. The properties of mind
are as clearly marked by our consciousness, as the properties of matter
by our senses. And although, in consequence of the invisibility of mind,
there is doubtless a more perfect unity in each individual mental
property, than in each distinct quality of matter, still each of the
mental qualities has its appropriate and distinctive character.
Calvinists themselves acknowledge this. They allow we have a moral sense
which tests good or evil, even in an unregenerate state; they allow the
intellect may perceive and approve of truth, even when the heart rejects
it; they allow that to perceive and to judge, to feel moral obligation
and to will, are distinct operations of the mind; and that our
perceptions and our conscience may be right, when our affections are
wrong. So far then we are agreed, and so far they make distinctions in
the mind, as wide as any that have been claimed in the principles above
laid down. Theologians, I grant, have, in many instances, confounded in
their reasonings the will and the affections. And this has also
sometimes been done by writers on the philosophy of the mind. But it is
most evident, I think, they have done this without good reason. Mr.
Locke says, "I find the will often confounded with several of the
affections, especially desire, and one put for the other." This he
thinks is an error, of which "any one who turns his thoughts inward upon
what passes in his own mind" will be convinced. Rev. Professor Upham, of
Bowdoin College, Maine, himself a Calvinist, as is generally supposed,
in a late excellent treatise on the will, asserts, and clearly proves, I
think, that "_the state of the mind, which we term volition, is entirely
distinct from that which we term desire_." Nay, he proves that desires
and volitions are often in direct opposition. Hence as love implies
desire, our volitions may often conflict with our love. And this is
precisely the state the awakened sinner is in when he "would do good,
but evil is present with him."
2. It may be said, and has sometimes been said, that this view of the
subject involves a contradiction; that it is the same as to say, the man
wills against his preference, or in other words, he wills what he does
not choose. I cannot answer this objection better than by an argument in
Professor Upham's work, already alluded to, in which he says, of a
similar objection on this very subject, "It will be found on examination
to resolve itself into a verbal fallacy, and naturally vanishes as soon
as that fallacy is detected." "It is undoubtedly true that the common
usage of language authorizes us to apply the terms choice and choosing
indiscriminately to either the desire or volition; but it does not
follow, and is not true, that we apply them to these different parts of
our nature in precisely the same sense." "When the word choice implies
desire at all, it has reference to a number of desirable objects brought
before the mind at once, and implies and expresses the ascendant or
predominant desire." "At other times we use the terms choice and
choosing in application to the will--when it is applied to that power,
it expresses the mere act of the will, and nothing more, with the
exception, as in the other case, that more than one object of volition
was present, in view of the mind, before the putting forth of the
voluntary act. It is in fact the circumstance that two or more objects
are present, which suggests the use of the word choice or choosing, in
either case." "But the acts are entirely different in their nature,
although under certain circumstances the same name is applied to them."
Hence he adds, "The contradiction is not a real, but merely a verbal
one. If we ever choose against choosing, it will be found merely that
choice which is volition, placed against that choice which is desire."
And this is nothing more than to say that volitions and desires may
conflict with each other, which we know to be the fact in numerous
instances.
If in reply to the foregoing, and in farther defence of the objection,
it should be urged, that there could be not only no motive for the
volition in this case, but that it would in fact be put forth against
all motive, since the feelings of the heart would be of a directly
opposite character, I reply, that it is not true that there would be no
motive for the action of the will, in opposition to the sinful
affections. It is seen already that the judgment in the awakened sinner
is against continuing in sin, and the rebukes of the conscience for the
past, and its admonitions for the future, are powerful motives in
opposition to the unholy affections. The feelings of compunction and of
moral obligation gain great accessions of strength, moreover, from the
terrors of the Divine law, which alarm the fears, and from the promises
of the Gospel, which encourage the hopes of the awakened sinner. And it
is especially and emphatically true that under the existing influence of
these fears and hopes, the voice of conscience is most effectual in
prompting the sinner to "flee from the wrath to come," and "lay hold on
the hope set before him." Can it be said then that there is no motive
for a volition, or a mental effort that shall conflict with the
unsanctified affections?
3. Again it is said, for every inch of this ground is disputed, that the
action of the mind under such motives is purely selfish, and cannot
therefore perform conditions acceptable to God. To this it may be
replied, that to be influenced by motives of self preservation and
personal salvation is not criminal; nay, it is commendable. In proof of
this but one argument is necessary. God moves upon our fears and hopes,
for the _express purpose_ of inducing us to forsake sin, and serve him;
and he applies these motives to man in his unregenerate state. This is
so obvious a fact, it is presumed none will deny it. But is it wrong for
us to be prompted to action by those considerations which God himself
urges upon us? If he attempts to excite our fears and hopes to prompt us
to a course of self preservation, can it be wrong for us to be
influenced by this means, and in this direction? I should hardly know
how to hold an argument with a man that should assert this--and yet
this sentiment is implied in the objection now under examination.
Beside, these acts conditional to regeneration are not wholly, perhaps
not chiefly, from motives of personal interest. Our moral feelings have
a great part in this work. And it is principally by arousing an accusing
conscience that fear and hope aid in the performance of the conditions
of regeneration. But whatever proportion there may be of the ingredients
of personal fear and hope in the feelings that enter into this
conditional action of the mind, it is certain that the fear of the
consequences of sin, and the hope to escape them, are not themselves
criminal, much less then are they capable of rendering a complex state
of the mind, of which they are but a part, unacceptable to God. Indeed
this objection to a mental act, merely because it is prompted by self
love, has always been to me a matter of wonder. Selfishness is a term
which we generally use in a bad sense, and we mean by it that form of
self love that leads us to seek our own gratification at the expense and
the injury of others, or in opposition to the will of God. But that self
love which leads us to seek our own highest interests, and especially
our eternal interests, without injury to others, and in accordance with
the Divine will, is never thought criminal, I believe, except where one
has a particular system to support by such a notion. But that system is
itself of a doubtful character which requires such an argument to
sustain it.
4. Another objection which has been made to one of the principles above
laid down is, that "it is the province of the will to control the
affections, and not the affections the will; and that the will always
possesses the power to do this, even in an unregenerate state." If so,
then man has power, at any time, by an act of the will, to love God. Let
him try--let that unholy sinner try. Can he succeed? You say perhaps,
for so the Calvinists have said, "He can if he will;" that is, he can
will to love God if he does will to love God! This is no great discovery
surely, and it is certainly no proper answer to the question. I ask it
again, Can he, by a direct act of the will, love God? Do you say, by
varying the form of the answer, "He can if he chooses?" If you mean by
choice the act of the will, this is the same answer over again, the
folly of which is so apparent. But if you mean by choice the desires of
his heart, then your answer amounts to this: If the desires of the heart
are in favour of loving God, he can, by an act of the will, love him.
But if the desires of the heart are in favour of loving God, the love is
already begotten, and there is no need of the act of the will to produce
it. In that case your proposition would be, the sinner can love God by
an act of the will, _if he loves him!_ the absurdity of which is too
evident to require comment. It is thus that the coils of error run into
each other in endless circles.
But, perhaps, to help the argument, if possible, it may be urged that
the will can decide in favour of a closer examination, and by voluntary
attention may get such strong perceptions of truth as will give it the
voluntary power over the heart. To this I would reply, in the first
place, this is giving up the argument, it is acknowledging that certain
preparatory acts of the will are necessary before the mind can love
God--but _this is conditional regeneration_. And it may be farther
maintained, in opposition to this sentiment that the mere perception of
truth, even when united with conscience, and personal fear and hope, is
not sufficient to give the will power over the unrenewed affections. In
proof of this, Scripture might be adduced; but reserving the Scripture
argument for the present, we may quote good Calvinistic authority in
proof that the will may be enthralled by the affections. Professor Upham
says, "Whenever there is a want of harmony in the mind, there is always
a greater or less degree of enthralment." And then he proceeds to show
how the mind may be enslaved by the _propensities_, _appetites_,
_affections,_ and _passions_. He illustrates; for example, the progress
of this enthralment in the case of an appetite for strong drink; which,
"like a strong man armed, violently seizes the will, binds it hand and
foot, and hurls it into the dust." Again he says, "There are not
unfrequently cases where the propensities and passions have become so
intense, after years of repetition, as to control, or in other words,
enthral the voluntary power almost entirely." (Treatise on the Will.)
Dr. Griffin, also an able Calvinistic writer, says, in decided terms,
"The judgment of the intellect and the decisions of the will are both
controlled by the heart."
The idea of the enthralment of the will, however, may be objected to on
another ground, viz. that if admitted it would destroy accountability,
since none are accountable for what they cannot avoid. But I have not
said they cannot avoid it; neither have I said we are not voluntary
either in keeping or discarding the unholy heart. I assert directly the
contrary. Every probationer decides whether he will be holy or happy.
But his decisions to be holy are effectual only when he seeks that from
God which he cannot do for himself. Then, and then only, will God give
him the victory over the old man, with the deceitful lusts of the heart.
_But this is conditional regeneration_.
Having said thus much in defence of the philosophy of the principles
laid down, the way is prepared to show that they accord with Scripture,
and to defend them with the doctrine which we build upon them from the
supposed Scripture objections which have been urged against them. But
this will furnish matter for another number.
NUMBER XV.
REGENERATION, CONTINUED.
In proposing and vindicating, in the preceding number, those views of
the philosophy of mind which are supposed to throw light upon the
process of regeneration, it was not intended to be intimated that a
knowledge of this theory is necessary in order to experience the new
birth. In the practical purposes of life men do not ordinarily stop to
analyze their mental states before they _judge_, _feel_, and _act_. They
have the _practical_ use of their mental faculties, and that suffices.
In this way the most ignorant and the most unphilosophical may be saved.
Why, then, it may be asked, is it necessary to enter into this analysis
at all? To this it may be replied, that whenever we can trace the
adaptation of the provisions of grace and the reason of the Divine
requirements to the known facts and laws of the human mind, it will
strengthen our confidence in the economy of grace, increase our
admiration of the wisdom and goodness of God, and sharpen our weapons of
defence against the cavils and assaults of an opposing skepticism. But
especially is this philosophical examination necessary whenever a
superficial or an erroneous philosophy would force upon us an erroneous
theology. The metaphysical mist with which some theories have veiled the
doctrine of regeneration, and the delusive and distorted views that have
resulted from this obscuration, may be removed and corrected by the
radiance of a pure philosophy. But as human philosophy is, at best, more
likely to err on these subjects than revelation, the former should
always be corrected or confirmed by the latter. How is it in the case
under examination? How do the assumed opinions correspond with
revelation?
Let us glance again at our positions. The principal points assumed
are--that there is often a conflict between the feelings of moral
obligation on the one hand, enlightened as they are by reason and by
grace, sanctioned as they are by fear and hope, and the unholy
affections on the other; that under the promptings of the moral feelings
the will frequently puts forth its strength to resist and subdue the
unholy affections, but in every such case the effort fails when unaided
by the sanctifying grace of God--and that victory is finally gained by a
conditional act of the will, through which, or on occasion of which, God
subdues the passions and changes the heart. These views have been
vindicated, as being in accordance with the philosophy of mind. The
question now is, Are they sustained by Scripture? I answer, _Yes, most
clearly_.
If the Apostle Paul had attempted, by a set argument, to illustrate and
affirm these views, he could not have done it better or more explicitly
than he has done in the latter part of the 7th, and the first part of
the 8th chapters of the Epistle to the Romans. "I see," says the
apostle, "another law in my members, warring against the law of my mind,
and bringing me into captivity to the law of sin, which is in my
members." _The law of sin in his members_ was undoubtedly the carnal
mind, the unholy affections. These _warred_ against the _law of his
mind_, his enlightened judgment, his feelings of moral obligation; and
in this warfare the former were victorious, and carried captive the
will; so that "the good that he would, he did not, and the evil that he
would not, that he did." "To will was present with him," but "how to
perform, he knew not." See the entire passage, for it beautifully
illustrates our whole theory. Here is the conflict, the struggle between
conscience and sin; here is pointed out the seat of sin, viz. the
"flesh" or carnal mind, which is but another name for the unsanctified
affections and appetites; here is the will struggling to turn the
contest on the side of duty, but struggling in vain; every effort
results in defeat--_it is taken captive, and overcome_.--Despair finally
settles down upon the mind, as far as personal strength is concerned,
and the anxious soul looks abroad for help, and cries out, "Who shall
deliver me from the body of this death!" Then it is that deliverance
comes! Jesus Christ, the Saviour of sinners, sets him free!
Professor Stuart, of Andover, himself a Calvinist, has shown most
conclusively, what Arminians have long contended for, that this portion
of revelation refers specifically to the work of regeneration. But
whether this be granted by every Calvinist or not, no man can deny but
that the grand philosophical principles heretofore contended for, are
here fully illustrated--the same _division_ of the mind--the same
_conflict_--the same _thraldom_ of the _will_, and the same
_deliverance_, through _faith_ in Jesus Christ our Lord.
The same principles, in part at least, are recognized in Gal. v, 17,
"For the flesh lusteth against the Spirit, and the Spirit against the
flesh; and these are contrary the one to the other, so that ye _cannot_
do the things that ye _would_." In short, all those passages where the
difficulty of subduing the carnal mind, of keeping the body under, of
crucifying the old man, all those passages that speak of a _warfare_, an
_internal conflict_, and the like, recognize the principles here
contended for. These principles, so frequently adverted to in the
Scriptures, are proved to be in exact conformity with experience. Who
that has passed through this change, but remembers this conflict, this
war in the members? Who but recollects how his best resolutions were
broken as often as made; and how, after various and vigorous efforts,
his heart seemed to himself to grow worse and worse? He found secret
treason lurking in his bosom even when he was trying to repent of his
past disloyalty.
"The more he strove against its power,
He felt the guilt and sin the more."
Every additional effort sunk him apparently but the lower in "the
horrible pit and miry clay," until "the Lord heard his _cry_," until
"the Lord brought him up, and set his feet upon a rock, and established
his goings, and put a new song in his mouth."