THE EVIDENCES OF SPIRITUAL REGENERATION.
On returning from a walk in the garden, the Rev. Mr. Roscoe said to his brother, "I have just been having a talk with your gardener, and I think you have got one of the most industrious and intelligent workmen I have ever met with; he both understands how to cultivate his garden and how to cultivate his mind."
Mr. Roscoe.—"Yes, Robert is a very good and a very clever servant; he respects the apostolic injunction, and renders obedience, not with eye-service, as a man-pleaser, but as a servant of Christ, doing the will of God from the heart. He is conscientious and intelligent; and I believe that he would neither waste my time by indolence, nor my property by negligence or extravagance."
Rev. Mr. Roscoe.—"A good servant is very valuable; but, like most other valuable things, he is very rare. Your gardener seems much attached to you, and says he hopes to die in your service. From the style of his conversation, and the extent of his general information, I should suppose he has had a superior education, and that he must have seen better days."
Mr. Roscoe.—"No; he never occupied a higher rank in life than he does at present. His father, who is still living in one of my cottages in the village, is a very worthy man, who has brought up a large family, and he often boasts of having done it without receiving any assistance from the parish. He is a fine specimen of the true English character in its primitive state. About three years since he was very ill; and as we knew that his resources were scanty, we voted him twenty shillings at a vestry meeting, which the overseer was requested to give to him. But when the money was presented he said, 'I am much obliged to you, Sir, and to the other gentlemen, for your kindness, but I will never eat bread that's bought with parish money; no, Sir, I won't disgrace my family in my old age.'"
Rev. Mr. Roscoe.—"That is a noble spirit! If such a spirit were generally diffused among our labouring population, there would be more virtue and more happiness in the country. I am not surprised that you have such a servant, now I find that he has such a father. Is the old man evangelical in his principles?"
Mr. Roscoe.—"Yes, and in his practice; but he was not able to infuse his principles into his son, who for many years evinced strong antipathies against his father's piety. He inherited his honesty, and industry, and high independent spirit; but he was very profane, which was a source of great distress to the good old man."
Rev. Mr. Roscoe.—"But I should hope that he is not so now, for I was led to infer, from some expressions which he used, that he was a very virtuous man."
Mr. Roscoe.—"Yes, he is virtuous, and more than virtuous—he is now decidedly pious. He is a living witness of the doctrine of regeneration; and if you go and ask him what it is, he will tell you that it is an internal change in the dispositions and propensities of the mind, produced, not by the application of water in baptism, but by the renewing power of the Divine Spirit."
Rev. Mr. Roscoe.—"I did not think that talking of the old man and his son would lead us to the subject of our late discussion; but as it has come up again, let me ask you one question—If regeneration do not take place at the time of our baptism, when does it take place, and how will it be possible for us to decide whether we have been regenerated or not?"
Mr. Roscoe.—"If it invariably take place at the time of baptism, according to the popular construction of our prayer-book, and the current belief of the Tractarian members of our church, nothing more would be necessary to convince us that we are the children of God than an attested copy of our baptismal register, which I presume, on reflection, you will deem too preposterous and too hazardous to be admitted."
Rev. Mr. Roscoe.—"But admitting, for the sake of the argument, that baptism is regeneration, where would be the hazard of letting our assurance of it depend on an attested copy of our parish register?"
Mr. Roscoe.—"Why, suppose such an attested copy could not be obtained, then we could have no substantial proof of our regeneration. We may be the children of God, and we may be inheritors of the kingdom of heaven; but if the officiating minister neglect to record the fact of our baptism, or if the register-book should be lost or burnt, it will be impossible for us to prove it, even though the Spirit itself bear witness with our spirit that we are the children of God. To what a dilemma, then, may a son of God be reduced! He may be in the possession of every moral evidence of his filial relation to his heavenly Father—he may love him, fear him, and glorify him; he may have put off the old man, which is corrupt according to the deceitful lusts; and may have put on the new man, which after God is created in righteousness and true holiness: but not being able to establish the fact of his baptism by the production of a genuine copy of its insertion in the parish register, he is not able to prove the fact of his regeneration. 'A situation this of doubt, suspense, and anxiety, with regard to our eternal welfare, to which it is reasonable to believe that, with such a revelation of his will as Christianity professes to be, the Father of mercies and God of all comfort would not expose his humble creatures.'"[13]
Rev. Mr. Roscoe.—"I am satisfied that it does not invariably nor necessarily take place at baptism; but then, when does it take place?"
Mr. Roscoe.—"It does not uniformly take place at any particular age, but precisely at that period in the life of man which the Spirit of God determines. Some, I have no doubt, are regenerated by the Holy Spirit in the days of infancy, and grow up into life under the influence of the holy principles which were implanted in their soul when they had no consciousness of it. I have a book at hand, from which I will read you a passage that is quite to the point:—'God has wisely given to the female sex a peculiar tenderness of address, and an easy and insinuating manner, which is admirably adapted to the great end for which he intended it, that of conveying knowledge to children, and making tender impressions on their minds; and there is hardly any view in which the importance of the sex more evidently appears.'
"It seems to me that children may early come to have some apprehensions of what is most important in religion. They may have a reverence for God, and a love for him, as that great Father who made them, and that kind friend who gives them everything that they have; and they may have a fear of doing anything that would displease him. And though it is not so easy for them to understand the doctrines peculiar to a Redeemer, yet when they hear of Christ as the Son of God, who came down from heaven to teach men and children the way thither, and who died to deliver them from death and hell, their little hearts may well be impressed with such thoughts as these, and they may find a growing desire to be instructed in what Christ is and what he taught and did, and also to do what shall appear to be his will. And wherever this is the prevailing disposition, it seems to me that the seeds of holiness are sown in that soul, though but small proficiency may be made in knowledge, and though the capacities for service may be very low. But the tendency to that which is evil and the aversion to that which is good, which children generally discover, is a decisive proof that very few are renewed at this early period. They often outgrow their religious impressions, yield to the force of temptations, and allow themselves to be drawn aside from the path of duty by the attractive charms which a deceitful world holds out to allure and destroy. But, while glowing with health and devoting themselves to the pleasures and amusements of this life, it often pleases God to arrest them in their career of folly as they are entering on the age of manhood, or during the first few years of it, and then they yield themselves unto God as those that are alive from the dead.
"'Some,' to quote from the same author, 'are wrought upon by Divine grace in the advance and even in the decline of life. There are but few who arrive at what may be called old age, and of them but very few who, at that period, feel the great change; nor shall we be much surprised at this if we consider the inveterate nature of bad habits, which renders it almost as hard for them that are accustomed to do evil to learn to do good, as it is for the Ethiopian to change his skin, or the leopard his spots.'"
Rev. Mr. Roscoe.—"But one should imagine that the more our reason is improved, and the nearer we get to another world, the more solemnly and deeply the heart would be affected by the great and awful truths of religion. You never thought so much nor so deeply on religious subjects when you were young as you do now; and, therefore, I wonder you agree with your author in supposing this to be a very unfavourable period to be regenerated."
Mr. Roscoe.—"Very true; but I cannot see one of my own age in the whole circle of my acquaintance, who has been impressed in a similar manner to myself. 'It is in vain to reason against facts,' says a judicious writer, 'and experience proves that it is an uncommon thing for persons to be awakened and reformed in old age; especially if they have been educated in the principles of religion. Nevertheless, to prove the infinite energy and sovereignty of Divine grace, God is sometimes pleased to renew even such: He touches the rock which has stood for ages unmoved, and the waters flow forth; He says to the dry bones—live, and they are animated with life; and then, with the vigour of a renewed youth, they devote themselves to God.'"
Rev. Mr. Roscoe.—"Then you think that this great change in the human heart may take place at any period of life, though you think that the season of youth or early manhood is the most favourable."
Mr. Roscoe.—"I do."
Rev. Mr. Roscoe.—"Will you now tell me by what sort of evidence a person who is actually regenerated acquires a satisfactory knowledge of the fact?"
Mr. Roscoe.—"The apostle says, 'Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.' When an immoral man undergoes this internal renovation, there will be such a change in his habits and in his conversation that it will be conspicuous to all who know him. The swearer will fear an oath—the drunkard will put from him the intoxicating cup—the Sabbath-breaker will keep holy the day of rest—the impure, who have been as a walking pestilence in the social world, will become chaste—and those who have displayed the more malignant and ferocious passions, will distinguish themselves by their meekness, gentleness, and humility."
Rev. Mr. Roscoe.—"But may not this reformation take place in the character of the more dissolute, without any change being effected in the dispositions and propensities of their hearts?"
Mr. Rosco.—"Yes; the influence of persuasion, of example, of self-interest, and of mortified pride—the decay of the vigour of the animal passions, and a fearful apprehension of future judgment, will sometimes operate a most surprising reformation in some of the more licentious; but when it proceeds from any of these causes, if they do not relapse into their former course of evil, they become satisfied with a mere scantling of exterior morality—evincing, at the same time, the utmost degree of aversion to the things of the Spirit of God. But when this reformation in the character proceeds from the renovation of the heart, it resembles the shining light, which shines clearer and brighter until the perfect day; those who undergo it become decidedly pious, and usually engage in the holy exercises of religion with a high degree of animation and delight. They will speak in the most exalted terms of the Redeemer—of the greatness of his love, and of the sovereignty of his grace; they will discover the most intense concern for the spiritual welfare of others in whom sin is reigning unto death; and while they will often look back with astonishment on the scenes of danger from which they have been delivered, they will boldly and cheerfully devote themselves to the service of Christ, notwithstanding the opposition or the persecution they may have to encounter. I remember, when my gardener, Robert, felt the great change, he became all at once so anxious to go and hear Mr. Ingleby preach, so much attached to his Bible, so zealous for the conversion of his fellow-servants, and so fond of conversing on the essential doctrines of the gospel, that I thought at the time he would lose his senses; but now I can easily account for it all; and though some lighter shades of imperfection still rest on his character, yet he holds fast his integrity, and is a living witness of the efficacy of the gospel, which is the power of God unto salvation to every one that believeth."
Rev. Mr. Roscoe.—"If I mistake not, you have asserted that this renovation of the heart is as necessary for a moral person, whose character is adorned with many social virtues, as for one who is openly profane. Now, if we admit this to be correct, what perceptible change can take place in his conduct when he is renewed, and by what evidences can he be convinced of it?"
Mr. Roscoe.—"There will not be that visible transition, in his case, from a state of depravity to a state of purity; but the moral man, when regenerated, will become a pious man. He will discover the same anxiety on the question of his personal salvation—the same attachment to the Bible—the same zeal for the conversion of others—the same disposition to converse on the essential doctrines of the gospel, as the regenerated immoral man; and he will ascribe this change to the same supernatural cause; and, by the avowal of his sentiments and by his decision, he will provoke the same expression of scorn and contempt from the men of the world. There will be a striking similarity between his character and his religious habits after his regeneration, and the character and religious habits of one who was previously an immoral man, but who has been renewed in the spirit of his mind; and they will both be in possession of more satisfactory evidences of their regeneration than any exterior change which their character and their life may supply."
Rev. Mr. Roscoe.—"What are those other evidences of regeneration to which you now refer?"
Mrs. John Roscoe now became much excited. "Yes," she said, "that's the important question I want explained. I have been living many years under a most fatal delusion, for though baptized, I am not regenerated; nor do I as yet know what regeneration is. Be very simple and plain in your explanation." She now sat looking and listening with a fixed intensity of anxious earnestness, reminding me of the appearance of a defendant whom I once watched in a crowded court, during the prolonged consultation of the jury, whose verdict was to secure to him the possession of his rich inheritance, or reduce him to comparative pauperism.
Mr. Roscoe.—"A person who is regenerated will be introduced as into a new world; the transition from his former to his new moral condition, whether it takes place suddenly, or by a gradual process, will be so clear to his mind that he cannot doubt it; he will form new and more accurate perceptions of the character of God—of his own character—of the visible and invisible world—and of the official character of Jesus Christ; he will feel the force of obligations pressing upon him, of which he had previously formed no conception, and he will discover sources of enjoyment of a new and a more refined order."
Rev. Mr. Roscoe.—"I fear you are now taking me into an imaginary region, where we shall be both lost amidst the obscurities of a fanatical and enthusiastic belief."
Mr. Roscoe.—"I am as great an enemy to fanaticism as yourself; but you will permit me to say that this term is often affixed as a stigma on personal piety. I am now merely stating facts, which are attested by the evidence of experience. Do we not read in the Bible that the renewed man has the eye of his understanding enlightened? Does not this expression imply that before his renovation his understanding was darkened, through the ignorance that was within him? And can we suppose that he discovers no fresh objects of contemplation and delight when this new power of spiritual vision is imparted? He has new apprehensions of the spirituality and omnipresence of God—of his majesty and purity—of his power and patience—of his goodness—and especially of his condescension in hearing and answering prayer. And when he turns his eye in upon himself, he discovers his guilt, his depravity, and his unworthiness; and exclaims, Woe is me, for I am unclean! He is no less astonished at the Divine forbearance towards him than he is at his own insensibility and ingratitude; and while he offers up the tribute of praise to the God of his mercies, he abhors himself, and repents in dust and in ashes. But his chief attention is fixed on the person of the Redeemer—on the efficacy of his death—on the prevalence of his intercession—on his amazing and boundless love for sinners—even the chief. On these grand and important themes he dwells with the most enraptured delight. They now appear before him invested with a charm all their own; and he is no less astonished when he remembers his former indifference to them, than he is at that death-like insensibility which the great majority around him discover. The pleasures and the pursuits of the world, which once engrossed so large a portion of his attention, and so powerfully interested his passions, now sink into insignificance when compared with the realities of the invisible state; and though he feels no disposition to neglect his present duties, yet he often anticipates, with intense emotions of delight, the glory which is to be revealed on entering the kingdom of heaven. Having been redeemed by the precious blood of Christ, and sanctified in part by the eternal Spirit, he now feels the powerful obligations of gratitude and love constraining him to yield himself to God, to serve and glorify him. He can now without regret leave his sinful pleasure, and from meditation, prayer, and listening to the gospel's joyous sound, he can derive real and substantial happiness.
"But one of the most satisfactory evidences of regeneration is an aversion to sin, and an ardent desire for an entire conformity to the purity of the Divine nature, which every renewed man feels—an aversion which is not directed exclusively against open immoralities, but which extends to the principles of evil which lie concealed in the recesses of the heart. Hence, his prayer will be—Cleanse thou me from secret faults; keep back thy servant from presumptuous sin; let no iniquity have dominion over me; lead me not into temptation, but deliver me from all evil. But the renewed man is not more anxious to be preserved from the dominion of sinful passions and principles, than he is to become holy, even as God is holy. And as he knows that this assimilation can be produced only by immediate intercourse with God, he walks in a state of habitual communion with him; and though he is not always conscious of his presence, nor always favoured with the sensible manifestations of it, yet he cleaves to him in the purposes of his heart. Now, I appeal to you, if such a change in the character, in the views, and in the tastes of a man, is not a powerful evidence of his having undergone that internal renovation or regeneration which the Scriptures represent to be indispensably necessary to fit us for the kingdom of heaven."
Rev. Mr. Roscoe.—"Why, I must confess that such a change is a more rational evidence of regeneration than the simple fact that the baptismal ceremony has been performed; but how few of those who have been baptized possess any such evidence of their being the children of God, and the inheritors of the kingdom of heaven."
Mr. Roscoe.—"This is too true; and, alas! what an appalling truth!"
Mrs. John Roscoe, who listened with profound attention to the whole of this discussion, on rising with her niece to take a stroll in the garden, said, "What a burlesque on the sanctity of our pure and sublime faith, to see an immoral man, when reproved for his vices, and warned to flee from the wrath, deliberately appeal to the fact of his having been baptized, to prove that he is a child of God, and an inheritor of the kingdom of heaven! Can we conceive of anything more puerile, or more calculated to encourage persons to riot in sin, fearless of the fearful consequences? It is quite time this fatal heresy was driven out of our church, and torn out of our prayer-book."
"I think so too, aunt; but what commotion would be excited amongst our church-going people if any legal attempt were made to substitute the simple and significant baptism of the New Testament for this delusive papal ceremony of baptismal regeneration. Why, many would rather have their Bibles mutilated than their prayer-book. The Bishop of Oxford calls it a Churchman's blessed inheritance, which ought to be preserved entire; no change in a book which is so perfect."