LECTURE 30 – EVIDENCES OF REGENERATION

LECTURE 30

EVIDENCES OF REGENERATION

Wherein saints and sinners must differ.

1. Let it be distinctly remembered, that all unregenerate persons, without exception, have one heart, that is, they are selfish. This is their whole character. They are universally and only devoted to self-gratification. Their unregenerate heart consists in this selfish disposition, or in this selfish choice. This choice is the foundation of, and the reason for, all their activity. One and the same ultimate reason actuates them in all they do, and in all they omit, and that reason is either presently or remotely, directly or indirectly, to gratify themselves.

2. The regenerate heart is disinterested benevolence. In other words, it is love to God and our neighbor. All regenerate hearts are precisely similar. All true saints, whenever they have truly the heart of the saints of God, are actuated by one and the same motive. They have only one ultimate reason for all they do, and suffer, or omit. They have one ultimate intention, one end. They live for one and the same object, and that is the same end for which God lives.

3. The saint is governed by reason, the law of God, or the moral law; in other words still, the law of disinterested and universal benevolence is His law. This law is not only revealed and developed in his intelligence, but it is written in his heart. So that the law of his intellect is the law of his heart. He not only sees and acknowledges what he ought to do and be, but he is conscious to himself, and gives evidence to others, whether they receive it and are convinced by it or not, that his heart, his will, or intention, is conformed to his convictions of duty. He sees the path of duty, and follows it. He knows what he ought to will, intend, and do, and does it. Of this he is conscious. And of this others may be satisfied, if they are observing, charitable, and candid.

4. The sinner is contrasted with this, in the most important and fundamental respects. He is not governed by reason and principle, but by feeling, desire, and impulse. Sometimes his feelings coincide with the intelligence, and sometimes they do not. But when they do so coincide, the will does not pursue its course out of respect or in obedience to the law of the intelligence, but in obedience to the impulse of the sensibility, which, for the time being, impels in the same direction as does the law of the reason. But for the most part the impulses of the sensibility incline him to worldly gratifications, and in an opposite direction to that which the intelligence points out. This leads him to a course of life that is too manifestly the opposite of reason, to leave any room for doubt as to what his true character is.

5. The saint is justified, and he has the evidence of it in the peace of his own mind. He is conscious of obeying the law of reason and of love. Consequently he naturally has that kind and degree of peace that flows from the harmony of his will with the law of his intelligence. He sometimes has conflicts with the impulses of feeling and desire. But unless he is overcome, these conflicts, though they may cause him inwardly, and, perhaps audibly, to groan, do not interrupt his peace. There are still the elements of peace within him. His heart and conscience are at one, and while this is so, he has thus far the evidence of justification in himself. That is, he knows that God cannot condemn his present state. Conscious as he is of conformity of heart to the moral law, he cannot but affirm to himself, that the Lawgiver is pleased with his present attitude. But further, he has also within the Spirit of God witnessing with his spirit, that he is a child of God, forgiven, accepted, adopted. He feels the filial spirit drawing his heart to exclaim, Father, Father. He is conscious that he pleases God, and has God’s smile of approbation.

He is at peace with himself, because he affirms his heart to be in unison with the law of love. His conscience does not upbraid, but smile. The harmony of his own being is a witness to himself, that this is the state in which he was made to exist. He is at peace with God, because he and God are pursuing precisely the same end, and by the same means. There can be no collision, no controversy between them. He is at peace with the universe, in the sense, that he has no ill-will, and no malicious feelings or wish to gratify, in the injury of any one of the creatures of God. He has no fear, but to sin against God. He is not influenced on the one hand by the fear of hell, nor on the other by the hope of reward. He is not anxious about his own salvation, but prayerfully and calmly leaves that question in the hands of God, and concerns himself only to promote the highest glory of God, and the good of being. “Being justified by faith, he has peace with God through our Lord Jesus Christ” (Romans 5:1). “There is now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1).

6. The sinner’s experience is the opposite of this. He is under condemnation, and seldom can so far deceive himself, even in his most religious moods, as to imagine that he has a consciousness of acceptance either with his own conscience or with God. There is almost never a time in which he has not a greater or less degree of restlessness and misgiving within. Even when he is most engaged in religion, as he supposes, he finds himself dissatisfied with himself. Something is wrong. There is a struggle and a pang. He may not exactly see where and what the difficulty is. He does not, after all, obey reason and conscience, and is not governed by the law and will of God. In not having the consciousness of this obedience, his conscience does not smile. He sometimes feels deeply, and acts as he feels, and is conscious of being sincere in the sense of feeling what he says, and acting in obedience to deep feeling. But this does not satisfy conscience. He is more or less wretched after all. He has not true peace. Sometimes he has a self-righteous quiet and enjoyment. But this is neither peace of conscience nor peace with God. He, after all, feels uneasy and condemned, notwithstanding all his feeling, and zeal, and activity. They are not of the right kind. Hence they do not satisfy the conscience. They do not meet the demands of his intelligence. Conscience does not approve. He has not, after all, true peace. He is not justified; he cannot be fully and permanently satisfied that he is.

7. Saints are interested in, and sympathize with, every effort to reform mankind, and promote the interests of truth and righteousness in the earth. The good of being is the end for which the saint really and truly lives. This is not merely held by him as a theory, as an opinion, as a theological or philosophical speculation. It is in his heart, and precisely for this reason he is a saint. He is a saint just because the theory, which is lodged in the head of both saint and sinner, has also a lodgment and reigning power in his heart, and consequently in his life.

As saints supremely value the highest good of being, they will, and must, take a deep interest in whatever is promotive of that end. Hence, their spirit is necessarily that of the reformer. To the universal reformation of the world they stand committed. To this end they are devoted. For this end they live, and move, and have their being. Every proposed reform interests them, and naturally leads them to examine its claims. The fact is, they are studying and devising ways and means to convert, sanctify, reform mankind. Being in this state of mind, they are predisposed to lay hold on whatever gives promise of good to man. True saints love reform. It is their business, their profession, their life to promote it; consequently, they are ready to examine the claims of any proposed reform; candid and self-denying, and ready to be convinced, however much self-denial it may call them to. They have actually rejected self-indulgence, as the end for which they live, and are ready to sacrifice any form of self-indulgence, for the sake of promoting the good of men and the glory of God. The saint is truly and greatly desirous and in earnest, to reform all sin out of the world, and just for this reason is ready to hail with joy, and to try whatever reform seems, from the best light he can get, to bid fair to put down sin, and the evils that are in the world. Even mistaken men, who are honestly endeavoring to reform mankind, and denying their appetites, as many have done in dietetic reform, are deserving of the respect of their fellow men. Suppose their philosophy to be incorrect, yet they have intended well. They have manifested a disposition to deny themselves, for the purpose of promoting the good of others. They have been honest and zealous in this. Now no true saint can feel or express contempt for such reformers, however much mistaken they may be. No: his natural sentiments and feelings will be, and must be, the reverse of contempt or censoriousness in respect to them. If their mistake has been injurious, h may mourn over the evil, but will not, cannot, severely judge the honest reformer. War, slavery, licentiousness, and all such like evils and abominations, are necessarily regarded by the saint as great and sore evils, and he longs for their complete and final overthrow. It is impossible that a truly benevolent mind should not thus regard these abominations of desolation.

The saints in all ages have been reformers. I know it is said, that neither prophets, Christ, nor apostles, nor primitive saints and martyrs declaimed against war and slavery, etc. But they did. The entire instructions of Christ, and of apostles and prophets, were directly opposed to these and all other evils. If they did not come out against certain legalized forms of sin, and denounce them by name, and endeavor to array public sentiment against them, it is plainly because they were, for the most part, employed in a preliminary work. To introduce the gospel as a divine revelation; to set up and organize the visible kingdom of God on earth; to lay a foundation for universal reform, was rather their business, than the pushing forward of particular branches of reform. The overthrow of state idolatry, the great and universal sin of the world in that age; the labor of getting the world and the governments of earth to tolerate and receive the gospel as a revelation from the one only living and true God; the controversy with the Jews, to overthrow their objections to Christianity; in short, the great and indispensable and preliminary work of gaining for Christ and His gospel a hearing, and an acknowledgment of its divinity, was rather their work, the pushing of particular precepts and doctrines of the gospel to their legitimate results and logical consequences. This work once done, has left it for later saints to bring the particular truths, precepts, and doctrines of the blessed gospel to bear down every form of sin. Prophets, Christ, and His apostles, have left on the pages of inspiration no dubious testimony against every form of sin. The spirit of the whole Bible breathes from every page blasting and annihilation upon every unholy abomination, while it smiles upon everything of good report that promises blessings to man and glory to God. The saint is not merely sometimes a reformer; he is always so.

8. The sinner is never a reformer in any proper sense of the word. He is selfish and never opposed to sin, or to any evil whatever, from any such motive as renders him worthy the name of reformer. He sometimes selfishly advocates and pushes certain outward reforms; but as certain as it is that he is an unregenerate sinner, so certain is it, that he is not endeavoring to reform sin out of the world from any disinterested love to God or to man. Many considerations of a selfish nature may engage him at times in certain branches of reform. Regard to his reputation may excite his zeal in such an enterprise. Self-righteous considerations may also lead him to enlist in the army of reformers. His relation to particular forms of vice may influence him to set his face against them. Constitutional temperament and tendencies may lead to his engaging in certain reforms. For example, his constitutional benevolence, as phrenologists call it, may be such that from natural compassion he may engage in reforms. But this is only giving way to an impulse of the sensibility, and it is not principle that governs him. His natural conscientiousness may modify his outward character, and lead him to take hold of some branches of reform. But whatever other motives he may have, sure it is that he is not a reformer; for he is a sinner, and it is absurd to say that a sinner is truly engaged in opposing sin as sin. No, it is not sin that he is opposing, but he is seeking to gratify an ambitious, a self-righteous, or some other spirit, the gratification of which is selfishness.

But as a general thing, it is easy to distinguish sinners, or deceived professors from saints by looking steadfastly at their temper and deportment in their relations to reform. They are self-indulgent, and just for the reason that they are devoted to self-indulgence. Sometimes their self-indulgent spirit takes on one type, and sometimes another. Of course they need not be expected to ridicule or oppose every branch of reform, just because it is not every reformer that will rebuke their favorite indulgences, and call them to reform their lives. But as every sinner has one or more particular form of indulgence to which he is wedded, and as saints are devising and pushing reforms in all directions, it is natural that some sinners should manifest particular hostility to one reform, and some to another. Whenever a reform is proposed that would reform them out of their favorite indulgences, they will either ridicule it, and those that propose it, or storm and rail, or in some way oppose or wholly neglect it. Not so, and so it cannot be, with a true saint. He has no indulgence that he values when put in competition with the good of being. Nay, he holds his all and his life at the disposal of the highest good. Has he, in ignorance of the evils growing out of his course, used ardent spirits, wine, tobacco, ale, or porter? Has he held slaves; been engaged in any traffic that is found to be injurious; has he favored war through ignorance; or, in short, has he committed any mistake whatever? Let but a reformer come forth and propose to discuss the tendency of such things; let the reformer bring forth his strong reasons; and, from the very nature of true religion, the saint will listen with attention, weigh with candor, and suffer himself to be carried by truth, heart, and hand, and influence with the proposed reform, if it be worthy of support, how much soever it conflict with his former habits. This must be true, if he has a single eye to the good of being, which is the very characteristic of a saint.

9. The true saint denies himself. Self-denial must be his characteristic, just for the reason that regeneration implies this. Regeneration, as we have seen, consists in turning away the heart or will from the supreme choice of self-gratification, to a choice of the highest well-being of God and of the universe. This is denying self. This is abandoning self-indulgence, and pursuing or committing the will, and the whole being to an opposite end. This is the dethroning of self, and the enthroning of God in the heart. Self-denial does not consist, as some seem to imagine, in acts of outward austerity, in an ascetic and penance-doing course of starvation, and mere legal, and outward retrenchment, in wearing a coat with one button, and in similar acts of “will worship and voluntary humility, and neglecting the body”; but self-denial consists in the actual and total renunciation of selfishness in the heart. It consists in ceasing wholly to live for self, and can be exercised just as truly upon a throne, surrounded with the paraphernalia of royalty, as in a cottage of logs, or as in rags, and in caves and dens of the earth.

The king upon his throne may live and reign to please himself. He may surround himself with all that can minister to his pleasure, his ambition, his pride, his lusts, and his power. He may live to and for himself. Self-pleasing, self-gratification, self-aggrandizement, may be the end for which he lives. This is selfishness. But he may also live and reign for God, and for his people. That is, he may be as really devoted to God, and render this as a service to God, as well as anything else. No doubt his temptation is great; but, nevertheless, he may be perfectly self-denying in all this. He may not do what he does for his own sake, nor be what he is, nor possess what he possesses for his own sake, but, accommodating his state and equipage to his relations, he may be as truly self-denying as others in the humbler walks of life. This is not an impossible, though, in all probability, a rare case. A man may as truly be rich for God as poor for him, if his relations and circumstances make it essential to his highest usefulness that he should possess a large capital. He is in the way of great temptation; but if this is plainly his duty, and submitted to for God and the world, he may have grace to be entirely self-denying in these circumstances, and all the more commendable, for standing fast under these circumstances.

So a poor man may be poor from principle, or from necessity. He may be submissive and happy in his poverty. He may deny himself even the comfort of life, and do all this to promote the good of being, or he may do it to promote his own interest, temporal or eternal, to secure a reputation for piety, to appease a morbid conscience, to appease his fears, or to secure the favor of God. In all things he may be selfish. He may be happy in this, because it may be real self-denial: or he may be murmuring at his poverty, may complain, and be envious at others who are not poor. He may be censorious, and think everybody proud and selfish who dresses better, or possesses a better house and equipage than he does. He may set up his views as a standard, and denounce as proud and selfish all who do not square their lives by his rule. This is selfishness, and these manifestations demonstrate the fact. A man may forego the use of a coat, or a cloak, or a horse, or a carriage, or any and every comfort and convenience of life, and all this may proceed from either a benevolent or a selfish state of mind. If it be benevolence and true self-denial, it will be cheerfully and happily submitted to, without murmuring and repining, without censoriousness, and without envy towards others, without insisting that others shall do and be, just what be does and is. He will allow the judge his ermine, the king his robes of state, and the merchant his capital, and the husbandman his fields and his flocks, and will see the reasonableness and propriety of all this.

But if it be selfishness and the spirit of self-gratification instead of self-denial, he will be ascetic, caustic, sour, ill-natured, unhappy, severe, censorious, envious, and disposed to complain of, and pick at, the extravagance and self-indulgence of others.

Especially does the true saint deny his appetites and passions. His artificial appetites he denies absolutely, whenever his attention is called to the fact and the nature of the indulgence. The Christian is such just because he has become the master of his appetites and passions, has denied them, and consecrated himself to God. The sinner is a sinner just because his appetites and passions and the impulses of his desires are his masters, and he bows down to them, and serves them. They are his masters instead of his servants, as they are made to be. He is consecrated to them and not to God. But the saint has ceased to live to gratify his lusts. Has he been a drunkard, a rake, a tobacco user? Has he been in self-indulgent habits of any kind? He is reformed: old things are past away, and behold all things are become new. Has he still any habit the character of which he has either mistaken or not considered; such as smoking, chewing, or snuffing tobacco, using injurious stimulants of any kind, high and unwholesome living, extravagant dressing or equipage, retiring late at night and rising late in the morning, eating too much, or between meals, or in short, has there been any form of self-indulgence about him whatever? Only let his attention be called to it, he will listen with candor, be convinced by reasonable evidence, and renounce his evil habits without conferring with flesh and blood. All this is implied in regeneration, and must follow from its very nature. This also the Bible everywhere affirms to be true of the saints. “They have crucified the flesh with its affections and lusts” (Gal. 5:24). It should be forever remembered, that a self-indulgent Christian is a contradiction. Self-indulgence and Christianity are terms of opposition.

10. The sinner does not deny himself. He may not gratify all his desires, because the desires are often contradictory, and he must deny one for the sake of indulging another. Avarice may be so strong as to forbid his indulging in extravagance in eating, drinking, dressing, or equipage. His love of reputation may be so strong as to prevent his engaging in anything disgraceful, and so on.

But self-indulgence is his law notwithstanding. The fear of hell, or his desire to be saved, may forbid his outward indulgence in any known sin. But still he lives, and moves, and has his being only for the sake of indulging himself. He may be a miser, and starve and freeze himself, and deny himself the necessaries of life; yet self-indulgence is his law. Some lusts he may and must control, as they may be inconsistent with others. But others he does not control. He is a slave. He bows down to his lusts and serves them. He is enslaved by his propensities, so that he cannot overcome them. This demonstrates that he is a sinner and unregenerate, whatever his station and profession may be. One who cannot, because he will not, conquer himself and his lusts this is the definition of an unregenerate sinner. He is one over whom some form of desire, or lust, or appetite, or passion has dominion. He cannot, or rather will not, overcome it. This one is just as certainly in sin, as that sin is sin.

11. The truly regenerate soul overcomes sin.

Let the Bible be heard upon this subject. “And hereby we do know that we know Him, if we keep His commandments. He that saith I know Him, and keepeth not His commandments, is a liar, and the truth is not in him” (1 John 2:3, 4). “And every man that hath this hope in him purifieth himself, even as He is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that He was manifested to take away our sins: and in Him is no sin. Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin, is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil; whosoever doth not righteousness is not of God, neither he that loveth not his brother” (1 John 3:3-10). “Whosoever believeth that Jesus is the Christ, is born of God, and 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. For this is the love of God, that we keep His commandments; and His commandments are not grievous. For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:1-4).

These passages, understood and pressed to the letter, would not only teach, that all regenerate souls overcome and live without sin, but also that sin is impossible to them. This last circumstance, as well as other parts of scripture, forbid us to press this strong language to the letter. But this much must be understood and admitted, that to overcome sin is the rule with every one who is born of God, and that sin is only the exception; that the regenerate habitually live without sin, and fall into sin only at intervals, so few and far between, that in strong language it may be said in truth they do not sin. This is surely the least which can be meant by the spirit of these texts, not to press them to the letter. And this is precisely consistent with many other passages of scripture, several of which I have quoted; such as these: “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17). “For in Jesus Christ, neither circumcision availeth anything nor uncircumcision; but faith which worketh by love.” (Gal. 6:6). “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature” (Gal. 6:15). “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:1-4). “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore, we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with Him; knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once: but in that He liveth, He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. Let not sin therefore reign in you mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law but under grace” (Romans 6:1-14).

The fact is, if God is true, and the Bible is true, the truly regenerate soul has overcome the world, the flesh, and Satan, and sin, and is a conqueror, and more than a conqueror. He triumphs over temptation as a general thing, and the triumphs of temptation over him are so far between, that it is said of him in the living oracles, that he does not, cannot sin. He is not a sinner, but a saint. He is sanctified; a holy person; a child and son of God. If at any time he is overcome, it is only to rise again, and soon return like the weeping prodigal. “The steps of a good man are ordered by the Lord: and he delighteth in his way. Though he fall he shall not be utterly cast down: for the Lord upholdeth him with his hand” (Psalms 37:23, 24).

12. The sinner is the slave of sin. The seventh of Romans is his experience in his best estate. When he has the most hope of himself, and others have the most hope of his good estate, he goes no further than to make and break resolutions. His life is but a death in sin. He has not the victory. He sees the right, but does it not. Sin is his master, to whom he yields himself a servant to obey. He only tries, as he says, to forsake sin, but does not in fact forsake it, in his heart. And yet because he is convicted, and has desires, and forms resolutions of amendment, he hopes he is regenerated. O, what a horrible delusion! Stop short with conviction, with the hope that he is already a Christian! Alas! How many are already in hell who have stumbled at this stumbling stone!

13. The subject of regeneration may know, and if honest he must know, for what end he lives. There is, perhaps, nothing of which he may be more certain than of his regenerate or unregenerate state; and if he will keep in mind what regeneration is, it would seem that he can hardly mistake his own character, so far as to imagine himself to be regenerate when he is not. The great difficulty that has been in the way of the regenerate soul’s knowing his regeneration, and has led to so much doubt and embarrassment upon this subject, is that regeneration has been regarded as belonging to the sensibility, and hence the attention has been directed to the ever-fluctuating feelings for evidence of the change. No wonder that this has led conscientious souls into doubt and embarrassment. But let the subject of regeneration be disenthralled from false philosophy, and let it be known that the new heart consists in supreme disinterested benevolence, or in entire consecration to God, and then who cannot know for what end he lives, or what is the supreme preference or intention of his soul? If men can settle any question whatever beyond all doubt by an appeal to consciousness, it would seem that this must be the question. Hence the Bible enjoins it as an imperative duty to know ourselves, whether we are Christians. We are to know each other by our fruits. This is expressly given in the Bible as the rule of judgment in the case. The question is not so much, What are the man’s opinions?, but, What does he live for? Does he manifest a charitable state of mind? Does he manifest the attributes of benevolence in the various circumstances in which he is placed? O, shall the folly of judging men more by their opinions and feelings, by the tenor of their lives cease? It seems difficult to rid men of the prejudice that religion consists in feelings and in experiences in which they are altogether passive. Hence they are continually prone to delusion upon the most momentous of all questions. Nothing can break this spell but the steady and thorough inculcation of the truth, in regard to the nature of regeneration.