THE

CHRISTIAN ADVOCATE.

JUNE, 1834.

Religious Communications.

THE NATURE AND EFFECTS OF REGENERATION.

2 COR. iv. 6. "For GoD, who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of GoD, in the face of Jesus Christ."

That the god of this world hath blinded the eyes of the children of men, is a truth which Scripture and experience unite to confirm. Insensible, by nature, of the beauty and excellence of holiness, we wander in pursuit of the unlawful pleasures which our corrupted passions suggest, and easily fall into the snares which the enemy of our salvation spreads for our destruction. Natural conscience, rendered insensible by repeated perversions and violations, ceases at length to do its office, and the unhappy offender is left to the fatal consequences of an unrestrained indulgence of his corruptions and lusts. This, although a dark, is not an unjust picture, of the natural state, and tendency of man. is, in effect, the picture which the Apostle has given, in the verses immediately preceding the text. And on the justness of this representation, is founded the necessity of that great change which we are now to illustrate from the inspired declaration,-"That God, who commanded the light to shine out of darkness, hath shined in our heartsmeaning the hearts of those who believe-to give us the light of the knowledge of the glory of God, in the face of Jesus Christ."

It

In this declaration of the Apostle, the three following important points, seem to be implied

I. That the change which, in regeneration, is wrought by God in the hearts of sinners, is a work of creation.

II. That the consequence of this change is, a new and impressive discovery of the glory of God; and

III. That this discovery is made through the medium of the character and work of Jesus Christ.

Previously to entering on the illustration of the general doctrines laid down, it may not be improper just to take notice, that divines have sometimes been divided, respecting the manner in which the operation of the Spirit of God produces its effects on the heart. It is said on the one hand, that the change is wrought by light conveyed to the understanding, in such an irresistible manner that the approbation of the heart of necessity follows. On the other hand, it is alleged, that oftentimes there is no need of any further illumination of the understanding, but only of a new temper, disposed to love the truths already clearly and sufficiently apprehended. It does not seem a matter of Ch. Adv.-VOL. XII.

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much consequence, to enter far into this discussion. Whether the understanding or the heart be first applied to, on either supposition, the event is the same. The mind which was before at enmity, is now changed, and filled with love to God. Perhaps in this, as in many other disputes which have divided the Christian church, truth lies not wholly on the one side or the other. Probably, both the understanding is enlightened, and the heart, by a direct influence, renewed unto holiness, at the same time. Absolutely to pronounce on the ways of God, is beyond the knowledge and the duty of man. Our inquiries, therefore, on these subjects, ought ever to be made with reverence and humility. In the economy of grace, as well as of nature, undoubtedly there may be various ways of producing the same effect. In the present instance, it is probable, as has been said, that a change of heart is most frequently, if not always, accompanied with an uncommonly clear apprehension of divine things. But which of these is necessarily first, in the order of nature, is perhaps a point on which it belongs not to us to pronounce. Neither would it be a matter of great importance, could we be absolutely decided on this, or any such question. For on any subtlety, or nice distinction, in regard to the mode of the divine operations, the essentials of religion do not depend. Are we not taught reserve on this subject by the declaration of the Saviour himself?"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit." What is clearly revealed in the divine word, and what we proposed first to illustrate from the words of the text is-That the change which, in regeneration, is wrought by God in the hearts of sinners, is a work of creation. This seems evidently to be taught, by the Apostle's comparing the power of God in the original creation of light, with his operation in producing the light of life in the unholy heart"God who commanded the light to shine out of darkness, hath shined in our hearts." As if he had said-"The same creative power, which made light to spring out of the darkness and confusion of chaos, hath, by a similar operation, made divine light to shine, amidst the darkness and disorder which sin had introduced into the hearts of his people. This sentiment, somewhat diversified in the manner of its expression, is delivered in many other passages of Scripture. Sometimes it is represented as a new birth. "Ye must be born again," said our Lord to Nicodemus. "If any man be in Christ," saith the Apostle, "he is a new creature, old things are passed away, behold, all things are become new." Sometimes, it is spoken of as a great change or transformation. "Beholding, as in a glass, the glory of the Lord, we are changed into the same image, from glory to glory, even as by the Spirit of the Lord." "Be ye transformed by the renewing of your mind, that ye may prove, what is that good, and acceptable, and perfect will of God." But whatever figure, or mode of expression is used, the idea is still preserved, that a creative power has been exerted on the soul. "Put on the new man which, after God, is created in righteousness, and true holiness."

Let us examine this doctrine, so clearly and explicitly taught in Holy Scripture, by the test of facts and experience. Look abroad into the world, and consult your own observation. You shall find a man who was once proud and overbearing, now meek and humble; one who was once revengeful, now forgiving; one who was once selfish, now benevolent; one who was once impure and sensual, now chaste and holy. In short, you shall find every moral bias, and habit of the mind, taking a new

and a contrary direction. Nor shall we find these persons thus altered, by philosophical reasoning on the superior pleasures of virtue, above those of vice. Many of them, perhaps, never put the question to themselves, whether religion and piety do, or do not, lead directly to present happiness. Or if they have, the event has been, that so far from considering them as favourable to present enjoyment, they have rather viewed them as the bane of every worldly pleasure, and only necessary as a refuge aud security against future punishment. But the Spirit of God has laid hold on their hearts, and co-operating with conscience, has, after many reluctant struggles, subjected them to the yoke of Christ. I do not mean that men are regenerated against their inclination. "Thy people, says the Psalmist, shall be willing in the day of thy power." Those whose minds have been directly opposed to faith and repentance, have, in their renovation, a disposition to these graces, sweetly, but powerfully wrought within them. Now what is this but creation? Darkness is turned into light; sin into holiness; hatred into love; and pollution into purity.

In describing these striking effects of the Spirit's operation, it is not intended to mark the uniform manner of his influence. Such examples are adduced, only as the most visible and irresistible proofs of the proposition to be established. In other, and perhaps in more numerous instances, the change from nature to grace, is much less conspicuous. In some, it may have been very silent, and apparently gradual. The habits of education and instruction may have so prepared the mind, that though there must have been some period when grace was first implanted in the heart, yet so small has been the sensible alteration produced, as not to be observed at all by others, and hardly known, but by its growth, to the individual in whom it has taken place. Still, however, a work of creation must have been wrought. Widely different are the silent stream and the gentle breeze, from the roaring torrent and the boisterous tempest; yet the agents are the same, and the benevolent designs of the Deity are alike accomplished by all.

It will only be necessary to observe, further, on this part of the subject, that in the creation contemplated, we do not mean that any addi tion is made to the natural powers of the soul. The moral disposition, or the heart, is the chief subject of the work of which I have been speaking. Those affections and feelings which before were employed and pleased only with sensual or temporal things, are now disposed to relish and delight supremely, in those which are spiritual and divine. For II. The consequence of the great change of which I have spoken, is a new and impressive discovery of the glory of God. "To give us, says the text, the light of the knowledge of the glory of God." This is an expression so highly wrought, as not to be altered, or amplified, without losing something either of its beauty or strength. The Apostle is not contented to say, simply, that the light, or the knowledge, or the glory of God, is revealed. But it is the light of the knowledge of the glory of God-the clearest communication of the highest species of knowledge, even that of the glory of God, which is made to the new born soul. The whole is likewise heightened, by the contrast which it forms with the description of unbelievers, in a preceding verse. There it is said, that "the god of this world hath blinded the minds of them who believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."

A perception of the glory of God consists in a just view of the infinity, harmony and moral beauty, of all the divine attributes. Some faint traces

of several of the perfections of the Deity, the sinner might indeed perceive, and in a degree admire. The wisdom, the power, and the goodness of the great Creator, are noble objects of contemplation, for every intelligent creature. But to view the Supreme Being in a partial manner, is so far from beholding his glory, that it is rather a degradation of his excellence. Is he wise? His wisdom is not confined to the formation and government of the material creation. It extends, likewise, to the moral perfection of his system. And here he often "taketh the wise, in their own craftiness; and the counsel of the froward is carried headlong." But it is in devising and executing the plan of redemption by Jesus Christ, that the wisdom of God is most displayed, and appears the most glorious, both to saints and angels-"To the intent, says the apostle, that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." Is he powerful? Not merely in creating and upholding the visible universe, but likewise in executing all his plans and purposes for the salvation of his people; in defeating and punishing his enemies, and in protecting and rewarding his own children. So that he saith to the former, "I will break the pride of your power." "If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me." To the latter he saith "He giveth power to the faint, and to them that have no might, he increaseth strength." "He shall send from heaven, and save thee from the reproach of him that would swallow thee up." Is God merciful? His mercy is not a weak and changeable pity, to contradict and destroy his other perfections; for "his work is perfect, all his ways are judgment, a God of truth and without iniquity, just and right is he." Let the unholy heart view the Creator in this light, and it will rise in rebellion against him. But it is in this light that the renewed soul delights to contemplate him. The saint cannot be satisfied with a partial view of the divine excellence. Having found by experience that his highest happiness consists in beholding fully and clearly the glory of his covenant God, nothing short of its most perfect perception, which the present state of man can admit, will satisfy his desires. Interested too, like an affectionate child, who is convinced that his father's character will appear the more amiable, the more closely it is examined, he dwells on every part of it with supreme delight. With these devout and pious dispositions of heart, God is well pleased; and reveals himself to the holy soul, in a manner in which he doth not reveal himself unto the world.

It is true, that in the present state, "we know but in part, and see through a glass darkly." Our imperfect natures could not endure the full effulgence of the divine glory. But that degree of it which is here given to man to know and to bear, is the source of the believer's highest joy; and with humble and patient expectation, he anticipates the happy period, when "this mortal shall put on immortality, and we shall know even as we are known."

When it was said that the believer delights not in contemplating a partial Deity, I did not mean to intimate that there are not some of the divine perfections, in which he may feel himself peculiarly interested. To the mercy by which he is saved, and from which he derives his daily comforts and his eternal hopes, he may look with uncommon pleasure. But he never excludes one of the perfections of God, by an unreasonable extension of another. He adores the justice that punishes the obstinate sinner, as well as the mercy that pardons the returning

penitent. He considers all the divine attributes as perfectly consistent and harmonious, and, in the highest degree, worthy of his admiration and praise-He sees that in the plan of redeeming love, "mercy and truth are met together, righteousness and peace have kissed each other." The believer is enabled to take this just and delightful survey of the attributes of God, because

III. He views them through the medium of the character and work of Jesus Christ.

The character of our great Redeemer is, as it were, the mirror which exhibits to the eye of faith the glory of God, in its greatest lustre. It was long an object of anxious inquiry among the most enlightened of the heathen world, how God could be just, and yet the justifier of sinners, even when repentant. Perfectly holy and righteous himself, no expectation of a return of indulgence could induce him to bestow pardon on the guilty; and how the moral government of the universe could be sustained, if every offender did not receive the punishment due to his transgressions, was a question of difficult solution. But by the death of Christ, this dark, important problem, was solved at once. The justice of God, which would not be pacified without satisfaction, when the life of his own Son was the price of its vindication, appeared awfully conspicuous; and the mercy, which would provide and pay such a price for offending sinners, shone forth in all the splendour of its charms. Here, then, in the redemption of Christ, the glory of God appears to the renewed soul, in a way of which the wisest of the ancient heathen were totally ignorant, and for which the men of the world, in every age, have had no relish. In creation and providence, they may have perceived his power, and admired his wisdom. Evident as they are to the eye of sense, it would not have been easy to resist them. But the consistency and harmony of the divine perfectionsthe union of justice and mercy-the very light of the knowledge of his glory, can be seen only by the eye of faith, in the plan of redemptionand to the lustre of this, the heathen were perfectly blind, and gospelized sinners are insensible and stupid. Nor is the union of justice with mercy, loudly demanding, as it does, our admiration and wonder, the only display of the divine glory, which is seen through the character of Jesus Christ. "He is himself the brightness of his Father's glory, and the express image of his person." In him the perfections of God, without being degraded, are, as it were, humanized, and brought more within the bounds of finite conception. In him the rays of uncreated glory are all concentred; and from him they beam forth in all their separate or blended beauty, to the eye of the believing mind. Does it behoove us to contemplate God as a being pure and spiritual? In Christ Jesus the believer is "filled with all wisdom and spiritual understanding." "He is blessed with all spiritual blessings in heavenly places.' "He that is joined to the Lord is one spirit." The Redeemer's kingdom is continually represented as spiritual. His saints "as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Does the immensity of the Supreme Being overwhelm the contemplative mind? Christ Jesus is "the fulness of him that filleth all in all." Do we admire the wisdom of God? 66 Angels desire to look" into the depth of that wisdom which was displayed in the redemption of Christ. Are we struck with amazement, when we contemplate the Almighty power? By Christ "the worlds were made." When here on earth, "the winds and the seas obeyed him"-When he was assaulted by sinners, "twelve