What is Regeneration?
The next question is, in what does that great change consist which is called regeneration, and which is indispensable to salvation from eternal woe?
The old school Calvinists say it is a new nature created by God which naturally acts right, in place of a depraved nature which naturally acts wrong and only wrong. With this new nature man has power to obey God acceptably, and without it he has no power of any kind.
The new school Calvinists say that regeneration is a change of the depraved nature of man by God, attended by a choice or ruling purpose to obey God in all things made by man himself. They teach also that man can and ought to make this choice without any help from God in changing his depraved nature, and yet, owing to this evil nature, he never will do so till God changes it. Meantime God points out no certain way of obtaining this indispensable aid from him.[1]
The Arminians teach that regeneration consists either in the implanting of a new nature by baptism, and [pg 010] the use of other means of grace, or in the restoration of God's Spirit which was withdrawn from man on account of Adam's sin, and in some degree restored by Christ's death.
What must we do to be saved?
The next question for a race thus mournfully ruined is, “What must we do to be saved?”
In reply, the old school Calvinist says, you can do nothing at all. Whoever is saved will be regenerated by God, without reference to any unregenerate doings. It is all decided not by man in any way, but by the “decrees” and “election” of God.
The new school Calvinist says, You can do all that God requires, so as to be perfect in every thought, word and deed, from the beginning of moral action to the close of life, but you certainly never will feel or do a single thing that is right and acceptable until regenerated; nor will you ever do any thing to which any promise is offered by God as that which will secure his interference to regenerate. It is all decided, not by man, but by the “decrees” and “election” of God.
The Arminians say you can obtain regeneration and eternal life, by the use of the means of grace set forth in the Bible and by “the Church.”
True virtue, or right moral action.
The next question is, what is true virtue, or right moral action?
By moral action is meant the act of mind in choosing, in distinction from intellectual and other acts of mind.
The Calvinists, both old and new school, teach that [pg 011] true virtue, or right moral action in man, is choosing to obey God's laws after regeneration takes place. Previous to regeneration, every choice is sin and has no moral goodness or rectitude. Thus truth, honesty, justice, self-denial for the good of others, obedience to parents, are all sin in an unregenerate mind, and true virtue in the regenerate mind.
The Antinomian Calvinist goes so far as to claim that every choice of a regenerate mind is right and holy, just as every choice of the unregenerate is sin. Thus the practice of the most hideous vices and crimes becomes virtue in the regenerate.
But all other Calvinists maintain that after regeneration we can and do sin, though previous to this change no truly virtuous act is ever performed.
The Arminians hold that true virtue consists in obeying God's laws, without reference to the question of regeneration. They do not hold, as do all Calvinists, that all the doings of the unregenerate are sinful, and thus have no promise or encouragement in the Bible as having an influence to secure regeneration.
Chapter IV. The Difficulties Involved in the Augustinian Theory.
The difficulties involved in the Augustinian theory of “the origin of evil,” result from these facts. Our only idea of a benevolent being is that wherever he has the power to produce either happiness or misery, [pg 012] he prefers to make happiness. Our only idea of a malevolent being is that wherever he has this power he prefers to make misery.
Consequently, the affirmation that all the sin and misery of man is the result of a depraved nature which the Creator has power both to prevent and to remove, conveys no other idea than that God prefers to make misery when he has power to make happiness, and thus is a malevolent being.
If God would make all minds perfectly holy, as theologians claim he has power to do, all sin would cease. He chooses not to do so, but rather to perpetuate the depraved nature transmitted from Adam, which is “the origin of all evil.”
Now all classes of theologians who hold to the depravity of man's nature consequent on Adam's sin, agree that this is the cause or origin of all sin and its consequent suffering.
They all agree, also, that God has proved his power to make a perfectly holy nature in the case of angels and of Adam, and that in consequence of the first sin of Adam, every human mind begins to exist with a depraved nature, according to a constitution of things instituted by God.
They all agree that God can regenerate every human mind, and that this boon is withheld, not for want of power, but for want of will on the part of God.
The difficulty that they have to meet is this—How can the Creator, having done thus, be regarded as any other than a malevolent being, the malignant and hateful “author of sin,” and all its consequent sufferings?
The following exhibits the several modes of attempting to meet this question.