EffectualCallingandRegeneration

byD.MartynLloyd-Jones

FromGreatDoctrinesoftheBiblebyMartynLloyd-Jones

TableofContents

EffectualCalling

GospelCallUniversal,EffectualCallParticular

TheNecessityofEffectualCalling

NotMereMoralPersuasionButaSupernatualOperationoftheSpirit

Regeneration

WhatMakestheCallEffectual?

AGreatandVitalDoctrine

HowisitDifferentfromConversion?

AChangeofDisposition

TheChangeisInstantaneous

ACreativeActofGod

TheNewBirth

ANewNature

AbidinginChrist

WhyisRegenerationEssential?

HowisRegenerationBroughtAbout?

WhatistheRelationshipofRegenerationtotheWordthatisPreached?

WhatAbouttheOldTestamentSaints?

CanInfantsBeRegenerated?

CanRegenerationbeLost?

EffectualCalling

AswenowproceedtoconsiderindetailwhatexactlyitistheHolySpiritdoestousintheapplicationofredemption,IwouldremindyouthatIamnot insisting that theorderwhich I shall follow isofnecessitytherightone,andcertainlynotofnecessitythechronologicalone.

‘Sohowdoyouarriveatyourorder?’askssomeone.MyansweristhatImainly try to conceive of this work going on within us from thestandpointofGodineternitylookingdownuponmenandwomeninsin.That is theway that appeals tomemostof all; it is theway that I findmost helpful. That is not to detract in anyway from experience or theexperiential standpoint. Some would emphasise that and would havetheir order according to experience, but I happen to be one of thosepeople who is not content merely with experience. I want to knowsomethingaboutthatexperience;IwanttoknowwhatIamexperiencingandIwanttoknowwhyIamexperiencingitandhowithascomeabout.It isthechildwhoiscontentmerelywithenjoyingtheexperience.Ifweare to grow in grace and to go forward and exercise our senses, as theauthoroftheepistletotheHebrewsputsit(Heb.5:14),thenwemustofnecessity ask certain questions andbe anxious to knowhow the thingsthathavehappenedtousreallyhavecometotakeplace.

GospelCallUniversal,EffectualCall

Particular

My approach therefore is this: there is the truth of the gospel, andwehaveseenalreadythatitisapartoftheworkoftheHolySpirittoseethatthat truth is proclaimed to all and sundry. That is what we called thegeneral call—akindofuniversalofferof thegospel.Thenwe saw thatthoughtheexternalorgeneralcallcomestoall,tothosewhowillremainunsaved as well as to those who are saved, obviously some newdistinction comes in, because some are savedby it. So the questionwemustnowconsideris:Whatis it thatestablishesthedifferencebetweenthetwogroups?

Andthewaytoanswerthatquestion,itseemstome,istosaythatthecallofthegospel,whichhasbeengiventoall,iseffectualonlyinsome.NowthereisaportionofScripturewhichisaperfect illustrationof this.ThefollowersofChristwhowereevendescribedas‘disciples’weredividedupintotwogroups.OnegroupdecidedthattheywouldneverlistentoHimagain.TheyleftHimandwenthome.AndwhenHeturnedtotheothersandsaid,‘Willyealsogoaway?’Petersaid, ‘Lord,towhomshallwego?Thou hast the word of eternal life’ ( John 6:67–68 ). The one groupdisbelievedandwenthome,theothers,whohadheardexactlythesamethings, stayedwithHim,wanted tohearmore,and rejoiced in it.Whatmakesthedifference?Itisthatthewordwaseffectualinthecaseofthesaved in away that itwasnot effectual in the caseof theunsavedwhorefusedit.

This,then,issomethingthatisquiteobvious.Wecansaythatinadditionto the external call there is this effectual call, and that what makesanybodyasavedpersonandatrueChristianisthatthecallofthegospelhascomeeffectually.Letmegiveyousomescripturesthatestablishthat.Thefirst,Romans8:28–39, isagreatstatementof thisverything. ‘Weknow,’saysPaul,‘thatallthingsworktogetherforgoodtothemthatloveGod…’Nottoeverybodybut‘tothemthatloveGod’.Whoarethey?‘Tothemwho are called according to his purpose,’ and Paul goes on: ‘Forwhomhedidforeknow,healsodidpredestinatetobeconformedtotheimageofhisSon, thathemightbe the firstbornamongmanybrethren.Moreoverwhomhedidpredestinate,themhealsocalled:andwhomhe

called, them he also justified: and whom he justified, them he alsoglorified.’Thesavedaredescribedasthosewhoarecalled.Andtheyhavebeen called in a way that the others have not. That is, therefore, ascripturalstatementofthiseffectualcall.

Then,anotherone is tobe foundin1Corinthians1:2 . It isastatementthatyouwillfindinotherplacesaswell:‘UntothechurchofGodwhichisatCorinthtothemthataresanctifiedinChristJesus,calledtobesaints…’.itisnotsimplythattheyarecalledsaints,theyarecalledtobesaints.And then, in that same chapter, the Apostle repeats it. He says, ‘Wepreach Christ crucified, unto the Jews a stumblingblock, and unto theGreeks foolishness’ — then notice — ‘but unto them which are called,both Jews andGreeks, Christ is the power of God, and the wisdom ofGod’(1Cor.1:23–24).NowtherearepeopletowhomthepreachingofChrist is foolishness; they are the unsaved. But the saved he againdescribesasthosewhoarecalled.

Andletmegiveyouoneotherexample.TakethatgreatstatementmadebytheapostlePeter:‘Butye,’hesays,referringtoChristianbelievers,‘areachosengeneration,aroyalpriesthood,anholynation,apeculiarpeople;thatyeshouldshewforththepraisesofhimwhohathcalledyououtofdarknessintohismarvellouslight’(1Pet.2:9–10).Godhascalledthemout,andbecausetheyarethesaved,Hehascalledthemeffectually.Thecall of the gospel has gone tomany others but they are not the peoplePeteristalkingabout.HeistalkingaboutthesepeoplewhocorrespondtoIsraelafter the flesh in theOldTestament.Heapplies to themtheveryterminology that was applied to the Children of Israel, just as the TenCommandments and themoral lawwere given to them. Peter uses thesamewords—theyarethecalled,the‘IsraelofGod’,calledtoshowforthHispraises.Nowitisobviousthereforethatinthesepeoplethecallhasbeeneffectual;thatistheteachingofthesescriptures.

But there is another argument which states this perfectly.What is themeaningofthetermchurch?WearemembersoftheChristianChurch.Butwhatisit—whatdoesitmean?Whatistheconnotationoftheterm?Well, the word church translates the Greek word, ecclesia ; and theecclesiameans the ‘called forthones’.Achurch isagatheringofpeoplewhohavebeencalledforth,calledout,separatedoutastheresultofthis

call. As Peter puts it: ‘Who hath called you out of darkness into hismarvellouslight’.Thatisthemeaningofthistermchurch.Andthereforethatverywordinandofitselfissufficienttoestablishthestatementthatthere obviously is such a thing as an effectual call, because the samemessagehasgonetoothersbuttheyhavebeencalledfromtheworldintotheChurch.

What,then,isthedifferencebetweentheexternalcallandthiscallwhichhas become effectual? And the answer must be that this call is aninternal, a spiritual call. It is not merely something that comes to apersonfromtheoutside—itdoesthat,ofcourse,butinadditiontothatexternalcallwhichcomestoall,thereisaninternalcallwhichcomestothose who are going to be Christians, and it is an effectual call. Thecontrast,therefore,isbetweenexternal,andinternalandspiritual.

NowIwanttogoevenfurtherandagaingiveyouscripturalproofsofthefactthatthereissuchaninternalandspiritualcall.Wehaveonlylookedat it in general in the scriptures that I have given you so far, they aresimplydesignations,descriptions.SoIwanttogiveyouscriptureswhichspecificallystatethatthis issomethingthathappenswithin;andfirstofallIgotothesixthchapterofJohn’sGospel.Incidentally,thisparticulardoctrineistaughtmuchmoreclearly,ifImayusesuchacomparison,byJohnthanitisbytheapostlePaul.Peoplesometimestendtothinkthatthis is adoctrine conjureduponly inPaul’smind,but it ismuchmoreevidentinJohn’sGospelandparticularlyinthisgreatsixthchapter.

Here, in verse45 , is one statementof it: ‘It iswritten in theprophets,AndtheyshallbealltaughtofGod.’Thatisit;Godgavetheprophetthisinformationandherecordedit.Therewillbecertainpeoplewhoshallbetaught byGodHimself, not taught bymenonly but in addition to thattaughtbyGod,taughtbytheSpirit.Someinternalworkisgoingtotakeplace. ‘Everyman, therefore, that hath heard, and hath learned of theFather,comethuntome’(v.45).YouseethepeoplewhocometoChristarethosewhohavebeentaughtofGod,whohave learnedof theFatherby the Spirit, and they alone.Now that is a crucial statement. But ourLordrepeatsitlateroninverses63–65.HislistenershavestumbledatHiswordsandHesaystothem,‘Itisthespiritthatquickeneth;thefleshprofiteth nothing: thewords that I speak unto you, they are Spirit and

theyarelife.But,’Hesays, ‘therearesomeofyouthatbelievenot.’AndJohn adds, ‘For Jesus knew from the beginning who they were thatbelieved not, and who should betray him.’ They had responded to theexternal call and thought that they were Christians. Here it becomesevidentthattheywerenot;theyhadneverbeentaughtofGod.Theyhadheldon to theshell, theexternalword,and theyhadnotgot theSpirit.Johncontinues,‘Andhesaid,ThereforesaidIuntoyou,thatnomancancome unto me, except it were given unto him of my Father.’ And theFather had not given it to these people so they did not come and theywenthome.ButHehadgivenittotheothers,sotheyremainedandtheyrejoicedinit.Thatisaproofthatthereisthisspiritual,thisinternalcall.Andthatiswhatmakesthecalleffectual.Ortakeanotherstatement.ItisfromEphesians1:17.PaulpraysfortheEphesians ‘ThattheGodofourLord Jesus Christ, the Father of glory,may give unto you the spirit ofwisdom and revelation in the knowledge of him’ In other words wecannothaveknowledgeofHimunlessHegivesus theSpiritofwisdomandofrevelation—theyareabsolutelyessential.AndthatwaswhyPaulprayed that theymight have the Spirit, itwas in order that theymightgrow increasingly in this knowledge of God. Without this work of theSpiritwecannotattainuntosuchknowledge.Oragain,inEphesians2:8,we read, ‘For by grace are ye saved through faith; and that not ofyourselves:itisthegiftofGod.’Andthen,ofcourse,thereisPhilippians2:12–13,wherePaulsaysthesamething:‘Workoutyourownsalvationwithfearandtrembling.ForitisGodwhichworkethinyoubothtowillandtodo…’Goddoesaninternalworkanditisastheresultofthatthatweareenabled‘towillandtodoofhisgoodpleasure’.

In 1Thessalonians 1:5 ,Paulmakesamost important statement in thisconnection:‘ForourGospelcamenotuntoyouinwordonly,butalso inpower,andintheHolyGhost,andinmuchassurance.’Nowifyoureadthatepistle,especiallythefirsttwochapters,youwillfindthattheApostlegoes on repeating that statement in different ways. He says that theyreceivedthewordthatcametothem‘notasthewordofmen,butasitisintruth,thewordofGod’(1Thess.2:13).Butwhatdidhemeanwhenhesaid ‘For our gospel came not unto you in word only’? It did come inwords, of course, the Apostlewas speaking, but that was not the thingthathadturnedthoseidolatrousThessaloniansintosaints.Whatwas it,

then? Itwas that ithadcome ‘inpower, and in theHolyGhost, and inmuchassurance’. It is this internalworkthat turnspeople fromsinnersintosaints;thisispreachingindemonstrationoftheSpiritandofpower.

And, indeed, the Apostlemakes a very similar statement in 2 Timothy2:25.HereheistellingtheyoungTimothyhowtohandlecertainpeoplewhowere opposing him. ‘Inmeekness,’ he says, ‘instructing those thatopposethemselves;ifGodperadventurewillgivethemrepentancetotheacknowledging of the truth.’ Timothy, says Paul, Iwant you to instructthesepeoplewhoareopposingyouandmyreasonfordoingsoisthis:itisnottosuggesttoyouthatyoubyyourargumentsorlogiccanconvincethem.IfGoddoesnotdothisworkinthem,theywillneveracknowledgethetruth,butifGoddoeswork,theywillacknowledgeit.IndeedthereisastatementthatwecanfindmorethanonceintheGospelsandwhichwehave already quoted, which really says it all in one phrase: ‘Many arecalled, but few are chosen’ ( Matt. 22:14 ). Take that especially in itscontextoftheweddingfeast.‘Manyarecalled’—thatistheexternalcall—‘butfewarechosen’—thatistheeffectualcall.

TheNecessityofEffectualCalling

So then, the next step which we take is this: we have seen that theScripture teaches that the saved are the effectually called and that theyareeffectuallycalledbecauseoftheworkthatgoesonwithinthem.‘But,’someonemaysay,‘whyallthis?’Andtheansweristhatthisisabsolutelyessential. Without this work within, no one would ever become aChristian;itisanutternecessity.Letmegiveyoumyproofforthat.‘Fortheythatareafterthefleshdomindthethingsoftheflesh;buttheythatareaftertheSpiritthethingsoftheSpirit’(Rom.8:5).NowtheRevisedStandard Version puts it like this: ‘They that are after the flesh areinterestedinthethingsofthefleshandtheythatareaftertheSpirit,orintheSpirit,areinterestedinthethingsoftheSpirit.’Butthenaturalmanorwoman—those ‘after the flesh’—arenot interested in the thingsoftheSpiritatall.Theyfindthemdullandboringanduninteresting.Theyregardthemasawasteoftimeandtheyhatethem.Buttheythatareafterthe Spirit are interested in the things of the Spirit: ‘For to be carnally

mindedisdeath;buttobespirituallymindedislifeandpeace.Because’— and this is the final argument— ‘the carnalmind is enmity againstGod’(vv.6–7).

Now that is a very strong statementbut it is true.Menandwomen, astheyarebynatureastheresultofthefall,areatenmityagainstGod.‘Thecarnalmind…isnotsubjecttothelawofGod,neitherindeedcanbe.SothentheythatareinthefleshcannotpleaseGod’(vv.7–8).Tomethatisa final statement.Menandwomenbynatureareopposed toGod; theyhateGodandtheyarenotinterestedinHim,neitherarethey interestedinthethingsofGod.FromthatstatementoftheApostleIdeducethattheinternal work of the Spirit is an absolute necessity before anyone canpossiblybelieveinthegospelofGodandacceptitandrejoiceinit.

However, letusgoonandconsiderotherstatementstothesameeffect.Takethe famousstatement in1Corinthians2:14 : ‘But thenaturalmanreceivethnotthethingsoftheSpiritofGod:fortheyarefoolishnessuntohim:neithercanheknowthem,because theyarespiritually discerned.’That is a categorical statement, but do not suddenly become aphilosopher and say, ‘Well, if that is true I donot understand this andthat.’ No, let us face the statements of Scripture. We are dealing withthings beyond our understanding.We are dealing with the inscrutablepurposesofGod,andifwearegoingtobefoolishenoughtoputupourunderstandings or our philosophy against these categorical statements,then we deserve to remain in darkness. We must not approach theScripture with such a conceit of ourselves that we think we canunderstandeverything—wecannot.‘Greatisthemysteryofgodliness’(1Tim.3:16), andespecially in thismatter.Buthere is the statement thatthenaturalmanorwomannotonlydoesnotreceiveit,butcannotreceiveitbecausethesethingsarespirituallyunderstood,judgedanddiscerned.

Thenthereisthestatementin2Corinthians4:3–4:‘Ifourgospelbehid,’saysPaul,anditisquiteclearthatthegospelishidtocertainpeople;theyhearitlikeeverybodyelsebuttheyseenothinginit,theydonotwantit,theyblasphemeit,theytreatitwithscorn.‘Ifourgospelbehid,itishidtothemthatarelost.’Andwhoarethey?Theyarethepeople,‘Inwhomthegodofthisworld’—thedevil—‘hathblindedthemindsof themwhichbelieve not,’ lest they believe this glorious gospel. Could anything be

plainer?TheycannotbelievebecauseSatanhasblindedtheirminds‘lestthelightofthegloriousgospelofChrist,whoistheimageofGod,shouldshineuntothem’(2Cor.4:4).

Andthen,finally,wefindthestatementinEphesians2:1:‘Andyouhathhequickened,whoweredeadintrespassesandsins’—dead!Youcannothave anything stronger than that; that is their position spiritually. Allthesearestatementstoprovetheabsolutenecessityofthisinternalworkof theSpiritbefore the call— theexternal, general call of thegospel—canpossiblybeeffectual.

So,then,whatisthiseffectual,internalcallthatwearespeakingabout?Well,themostwecansayaboutitis—andthismustofnecessitybetrueinthelightofthesescriptures—thatitistheexerciseofthepoweroftheHolySpiritinthesoul.ItisadirectoperationoftheHolySpiritwithinus.Itisimmediate,itisspiritual,itissupernatural,miraculous.Andwhatitdoes is to make a new mode of spiritual activity possible within us.WithoutthisoperationweareincapableofanytruespiritualactivitybutastheresultofthisoperationoftheHolySpirituponus,wearerenderedcapable, for the first time, of spiritual activity and that is how this callnowbecomeseffectual,thatiswhatenablesustoreceiveit.

NotMereMoralPersuasionButaSupernatualOperationoftheSpirit

NowthisisveryimportantandIwanttoemphasisetheimmediacy,thedirect action. You see, what happens when the call comes tomen andwomeneffectually isnot simply that themoral influenceof the truth isexerciseduponthem.Somepeoplehavethoughtthat;theyhavesaidthatthe gospel is preached and that the truth has a kind of general moraleffect upon people. For instance, to take a human theme, a capableorator,amanwantingtopersuademenandwomentovoteatanelectionfor a givenparty, canput the case sowell thathe can exercise amoralinfluenceuponhis listeners.But it isnot that. It is anoperationof theSpirit upon the men and women themselves, in the depths. It is notmerelythattheHolySpiritheightensournaturalfacultiesandpowers,it

ismore than that. It is theSpirit actingupon the soul fromwithinandproducingwithinusanewprincipleofspiritualaction.

Now itmust be that; it cannot be less than that. Because these things,says Paul, are all spiritual. And that is why the natural man does notunderstand them; and that is why, as I have often reminded you, weshouldneverbesurprised,ortotheslightestextentdisappointedorputout,whensomebodybringsustheargumentthat‘Christianitycannotberightbecauselookatthisgreatmanandhedoesn’tbelieveit!’Howoftenhave you heard that argument! Someone says, ‘You know, I cannotbelievethis,becauseifChristianityweretrue,itcouldnotbepossiblethatall these philosophers and scientists and all these great statesmen andothermendonotbelieveit.’

In the light of these things, it is verynatural andwe canunderstand itperfectlywell.Thegreatestnatural intellect cannot receive this, he is ‘anaturalman’.Andyouneeda spiritual faculty to receive thewonderfultruthaboutthetwonaturesintheonePerson;theoutstandingdoctrineabout the Trinity; the whole doctrine of the incarnation and theatonement,andsoon.Thisisspiritualtruthandtothenaturalpersonitisutterfolly,itisfoolishness,asPaulsays.SowhentheHolySpiritdoesenableus tobelieve it, itmustbe somethingbeyond theheighteningofournaturalfaculties.ItisnotsimplythatHebringsthetruthofHisgreatmoral suasion to us. No, no. We need some new faculty, some newprinciple,andthatistheveryworkthatHedoes.Heimplantswithinusthisnewspiritualprinciple,thisprincipleofspiritualvitalityandactivity,anditisastheresultofthisthatthegeneralcallofthegospelcomestousinaneffectualmanner.

So,then,letmeagaingiveyousomescripturalproofsofthis,becauseIdohave them. Youwill find a practical illustration in Acts 16:14 . Here isPaul,preachinginthetownofPhilippi.ItisaverycrucialpassageforusbecauseitwastheApostle’sfirstvisittoEuropeanditwasthefirsttimethattheChristiangospelwaseverpreachedthere.Anddonotforgetthatthe first convert that the Christian gospel obtained in Europe was awomancalledLydia.ShewasthefirstpersoninthehistoryofEuropetowhom the call of the gospel came.Howdid it happen?We are told: ‘AcertainwomennamedLydia, a seller of purple, of the city of Thyatira,

whichworshippedGod,heardus’—asmanyothersdid.TheApostlesatdownandpreachedtheword.Therewas theexternalcall;he told themthegospel,thefactsabouttheLordJesusChristandthemeaningofthefacts.He saidall this andweare told thatamong those listeningwasawoman called Lydia and that she heard this, as many have heard thegospel preached in a church or a chapel but have gone home in anunbelieving condition and have died as unbelievers.Whatwas it, then,that made the difference with Lydia? Notice! ‘… whose heart the Lordopened,thatsheattendeduntothethingswhichwerespokenofPaul.’

Nowthereitisperfectly.Thewordispreached,yes,butpeopledonotpayattention to it. They look at one anotherwhile it is being preached, ortheywrite in theirbooksor theyrecitepoetry to themselvesor theyaresmilingatoneanother.Inasensetheyhearit,buttheydonotattendtoitandyoucannotbesaveduntilyouattendtoit.WhatmadeLydiaattend?Theansweris,‘whosehearttheLordopened’.TheLordputsomethinginherheart, this internalwork,andtheresultof thatwasthatshepaidattention, and she saw the gospel and received it. The external callbecametheinternalcall,thegeneralbecameeffectual.Shebelievedandwasbaptisedandalsoherhousehold.Itisunmistakable—itwastheLordopeningherheartthatmadethedifference;butforthat,shewouldneverhavebelieved.

And then, of course, we have a great theological statement in 1Corinthians2:10–15 .Paulhas justbeensayingthat theprincesof thisworld do not know God’s secret wisdom, ‘for had they known it, theywouldnothavecrucifiedtheLordofglory’(v.8).Theprinceshadheardabout these thingsbut theyhadnotbelieved.Butwebelieve,saysPaul.Why?Whatisthedifferencebetweenusandtheprincesoftheworld?Itisthis: ‘But’—andthereisthecontrast—‘GodhathrevealedthemuntousbyhisSpirit:fortheSpiritsearchethallthings,yea,thedeepthingsofGod.Forwhatmanknoweththethingsofaman,savethespiritofmanwhichisinhim?Evenso’—noticethis—‘thethingsofGodknowethnoman,buttheSpiritofGod.’Nomancanknowthem,itistheSpiritofGodalonewhocanknowthem.‘Nowwehavereceived’—wethebelievers,theChristians—‘wehavereceived,notthespiritoftheworld,butthespiritwhichisofGod’—Why?—‘thatwemightknowthethingsthatarefreely

giventousofGod.Whichthingsalsowespeak,not inthewordswhichman’swisdomteacheth,butwhich theHolyGhost teacheth; comparingspiritual things with spiritual. But the natural man receiveth not thethingsoftheSpiritofGod:fortheyarefoolishnessuntohim:neithercanhe know them, because they are spiritually discerned. But he that isspiritual’ — and we are that, thank God — ‘judgeth’ — discerns,understands— ‘all things, yethehimself is judgedofnoman.ForwhohathknownthemindoftheLord,thathemayinstructhim?ButwehavethemindofChrist.’

AndagainIcouldreferyoutoEphesians1:18andto1Thessalonians1:5once more, and to Philippians 2:13 . In other words, there are proofspositive of this statement that it is the internal operation of the HolySpirituponthesoulandtheheartofmenandwomenthatbrings theminto a condition in which the call can become effectual. Andwhen theSpiritdoesit,ofcourse,itisabsolutelycertain,andbecauseofthatsomepeople have used the term—which I do not likemyself— irresistiblegrace.Idonotlikethetermbecauseitseemstogivetheimpressionthatsomething has happenedwhich has been hammering at a person’swillandhasknockedhimdownandbludgeonedhim.Butit isnotthat.It isthattheHolySpiritimplantsaprinciplewithinmewhichenablesme,forthe first time inmy life, todiscernand toapprehendsomethingof thisglorious,wondroustruth.Heworksuponmywill.‘ItisGodthatworkethinyouboth towilland todo.’Hedoesnotstrikeme;Hedoesnotbeatme;Hedoesnotcoerceme.No,thankGod,whatHedoesisoperateuponmywillsothatIdesirethesethingsandrejoice inthemandlovethem.Heleads,Hepersuades,HeactsuponmywillinsuchawaythatwhenHedoes, the call of the gospel is effectual, and it is certain, and it is sure.God’s work never fails, and when God works in aman or woman, theworkiseffective.

So letme pleadwith you to consider those great passages of Scripturethat I have put before you. Study them, pray over them,meditatewiththem.Andasyoudoso,Ithinkyouwillagreewithmethatthereisonlyonethingtosayanditisthis:

Adebtortomercyalone,OfcovenantmercyIsing.

—AugustusToplady

IamwhatIambythegraceofGodandbythatalone.

Regeneration

In the last lecture,wesaw that theBible teaches that in thecaseof thesaved there is aneffectual call.That call comes in suchaway thattheyaccept it andwe realised that this is the result of thework of theHolySpirit in each person; it is a supernatural work which makes the calleffectualinbelievers,inthesaved.Butofcourseeventhatdoesnotbringtoanendourconsiderationofthisquestion.

Wemust now ask:What is it that theHoly Spirit does to enable thosewho becomebelievers,who are saved in thisway, to believe the truth?WhatexactlydoesHedoinordertomakethegeneralcalleffectual?Andtheanswer is, regeneration .Nowyounotice theorder inwhichwearetaking these doctrines. Earlier, we spent some time in considering theorderofsalvation,theorderinwhichthesethingsshouldbeconsidered,andthisseemstometobetheinevitableorder:thegeneralcall;yes,buteffectual in the saved. What makes it effectual? The Holy Spiritregenerates.

Itisinterestingtonoticetherelationshipbetweenthiseffectualcallandregeneration.Thereisasense,ofcourse,inwhichregenerationprecedestheeffectualcall.

WhatMakestheCallEffectual

‘Well,whydidn’tyouputtheminthatorder?’someonemayask.Itwasforthisreason:havingstartedwiththegeneralcallwenoticethatthereisthisdivisionintothetwogroupsanditisclearthatitmustbeeffectualinsomeandnotinothers.Whenyouaskwhatitisthatmakesiteffectual,the answer is, regeneration. But looked at from the eternal standpoint,theycomeintheotherorder,andwhathappensisthatthegeneralcallisrespondedtobytheregenerate.Inotherwords,thecallbecomeseffectual

becausetheyareregenerate.Thatislargely—atechnicalmatterandyetIthinkitisgoodforustohavethesethingsclearlyinourminds.

AGreatandVitalDoctrine

Here,then,isthisgreatcentralandvitaldoctrineofregeneration.Therecan be no question at all but that from our standpoint this doctrine,togetherwith the doctrine of the atonement, is incomparably themostimportantdoctrineofall,andthereisasenseinwhichwesimplycannotunderstand Christian doctrine and Christian truth without being clearabout the doctrine of regeneration. And yet I would suggest that thisdoctrineisseriouslyandsadlyneglectedamongstus.Oh,Iknowthatlipservice ispaid to itand thatpeople talkverygliblyandgenerallyaboutbeing‘bornagain’.Buttowhatextentdopeoplestudyit?Towhatextenthavewereallylookedintoitanddiscoveredwhatexactlyitmeans?

No, there is undoubtedly a failure in this respect. Search the varioushymnbooksandyouwill,Ithink,bestruckbythepaucityofgoodhymnsonthisthemeofregeneration.WehaveseenthatthereisadefectinmosthymnbookswithregardtostrongdoctrinalhymnsontheHolySpirit.Thehymnswehavearesuperficial,subjectiveandgenerallysentimental.Anditseemstomethatexactlythesamethingcanbesaidwithregardtothisgreatdoctrineofregeneration.Thisissignificant,Ifeel,becausethereisnodoubt,asIhopetoshowyou,thatthisdoctrineisabsolutelypivotal.Whyisitthatwepersistinstoppingwiththeideaofforgivenessonly,andfailtorealisethatthisotherdoctrineisasessentialtousasthedoctrineoftheatonementleadingtotheforgivenessofoursins?

TheonlyothergeneralremarkIwouldmakeisthis:Ihavealwaysbeenconvinced,andIamnowmoreconvincedthanever,thatpeoplewhoarein troubleabout thesegreatdoctrinesof gracearegenerally sobecausethey have never clearly grasped the significance and meaning of thedoctrineofregeneration.Ifweonlygraspthisclearly,mostof theotherproblemssolvethemselves.Butofcourse,ifwearenotclearaboutthis,ifwedonot realise exactlywhathappens tous in regeneration, then it isbutnatural thatweshouldbe indifficultiesabout theeffectualcallandmanyothersubjects.

Letus,therefore,approachoursubjectbyfirstofallsimplylookingatthevarioustermsthattheBibleitselfuseswithregardtothisgreateventthattheHolySpiritproduceswithinus.First,thereis thewordregenerationitself. In Titus 3:5 the apostle Paul speaks about ‘the washing ofregeneration’. That is actually the only instance in which the word‘regeneration’ is used in the New Testament to describe this great,climacticeventinthehistoryofthesavedsoul.

Then there isa secondgroupof termswhichmean tobegetor tobegetagain,tobearortogivebirth;andtherearequiteanumberofthese.InJohn1:13 , for instance, intheprologuetothisGospel,weread, ‘Whichwereborn,notofblood,norofthewilloftheflesh,norofthewillofman,butofGod.’ThenthereareallthoseinstancesinourLord’sconversationwithNicodemus,inJohn3:3,4,5,6,7and8.AndyouhavethesamewordinseveralpassagesinthefirstepistleofJohn:1John2:29,3:9,4:7,5:1.‘BornofGod’isagreatstatementin1John.

Next, there is another word which rather conveys the suggestion ofbringingforthorbegetting.ThisisfoundinJames1:18,whichreads,‘Ofhis ownwill begat he uswith theword of truth.’ Then there is a largegroup of words which carry the meaning of creating . We read inEphesians2:10,‘Forwearehisworkmanship,createdinChristJesus.…’It is also in 2 Corinthians 5:17 : ‘If anyman be in Christ, he is a newcreature’ — a new creation. In Galatians 6:15 we read, ‘For neithercircumcisionavailethanything,noruncircumcision,butanewcreature,’oranewcreation;andagaininEphesians4:24:‘Andthatyeputonthenewman,whichafterGodiscreatedinrighteousnessandtrueholiness.’Again,thatisatermusedtodescribethisamazingeventinthehistoryofthesoul:itisanewcreation.

Andfinally there is thewordtoquicken .Nowtheexampleof this is inEphesians2:5 ,wherewe read, ‘Evenwhenweweredead in sins, hathquickenedus togetherwithChrist (bygraceyeare saved).’YoumaybesurprisedthatIdonotsayEphesians2:1whichreads, ‘Andyouhathhequickened, who were dead in trespasses and sins’, but the expressionabout quickening is not there in the original, but has simply beensuppliedbythetranslatorsforthesakeofunderstanding,andrightlyso.And then there is just one other example of that word, and it is in

Colossians 2:13 , ‘And you, being dead in your sins and theuncircumcision of your flesh, hath he quickened together with him,having forgiven you all trespasses.’ It is the parallel, of course, to thestatementinEphesians2:5,somethingthatweconstantlyfindwiththesetwoepistles.

Those, then, are the actual terms which are used in the Scriptures todenoteandtoconveytheteachingconcerningthisgreatclimacticchange.So,whatdowemeanbyregeneration?NowifyoureadthehistoryoftheuseofthisterminthehistoryofdoctrineoroftheChurch,youwillfindgreatconfusion,becauseitisatermthathasbeenusedlooselyandevenindividualwritersarenotconsistent in theiruseof it.Sometimes ithasbeen used in a very restricted sense, but sometimes in awide sense toincludealmosteverythingthathappenstothebeliever—justificationandsanctification as well as regeneration — and this is the practice, forinstance,inRomanCatholicwriters.

HowisitDifferentfromConversion?

So as we consider what we mean by regeneration, the one importantthing, it seems tome, is thatwemust differentiate it from conversion.And yet how frequently they are confused. But regeneration is notconversion and for this reason: conversion is something that we dowhereasregeneration,asIshallshowyou,issomethingthatisdonetousbyGod.Conversionmeansaturningawayfromonethingtoanotherinpractice,but that isnot themeaningofregeneration.Wecanput it likethis:whenpeopleconvertthemselvesorturn,theyaregivingproofofthefactthattheyareregenerate.Conversionissomethingthatfollowsuponregeneration. The change takes place in the outward life and living ofmen and women because this great change has first of all taken placewithinthem.

Youcanlookatitlikethis:thereisallthedifferencebetweenplantingtheseedandtheresultoftheplantingofthatseed.Nowregenerationmeanstheplantingoftheseedoflifeandobviouslythatmustbedifferentiatedfromwhatresultsoreventuatesfromthat.Thereisadifferencebetweengenerationandbirth.Generationtakesplacealongtimebeforethebirth

takes place. Generation is one act. It leads subsequently, after certainprocesseshavebeengoingon,totheactualprocessofbirth.Soitisgoodtoholdthetwothingsseparatelyinourminds,andrememberthatwhenweare talkingabout regeneration,weare talkingaboutgeneration,nottheactualbringingforth,thebirth.

Nowtheeffectualcallcomesinintheactualbirth,andthatiswhatgivesaproof of the fact thatmen andwomen are alive. The call is effectual:they believe. Yes, but that means that the process of generation, theimplanting of the seed of life, must have already taken place. I find ithelpful to draw that kind of distinction because it will help us todifferentiatenotonlybetweenregenerationandconversion,butbetweenregenerationandadoption.Foragain,peopleoftenconfuseadoptionintosonship with regeneration, and yet, clearly and patently, they are twodifferentthings,asweshallsee.

Sothen,wedefineregenerationastheimplantingofnewlifeinthesoul.That is it in its essence. If you like a definition which is a little moreamplified,considerthis: it istheactofGodbywhichaprincipleofnewlife is implanted inamanorwomanwith the result that thegoverningdisposition of the soul is made holy. And then the actual birth is thatwhichgivesevidenceofthefirstexerciseofthisdisposition.

Havingputthattoyouasaprecisedefinition,letusgoontoconsidertheessential nature of what takes place when we are regenerated. This isobviously of very great importance and therefore we must start withcertainnegatives so thatwemaybequite clearas towhat regenerationdoesnotmeanandwhatitdoesnotrepresent.

The first thing we must say, negatively, is that regeneration does notmeanthatachangetakesplaceinthesubstanceofhumannature,andtheimportantwordthereissubstance.Thedoctrineofregenerationdoesnotteachthatthesubstance,ortherawmaterial,ofwhatconstituteshumannature,whateveritmaybe,ischanged.

Orwecanputitlikethis:wemustnotthinkthatsomeactual,substantialphysicalseedorgermoflifeisintroduced.Regenerationisnotakindofinjection or infusion of actual physical substance into us. It is not

anythingphysical,itisaspiritualchange.Thirdly,wemustnotthinkthatitmeansthatthere isacompletechangeof thewholeofhumannature.The regeneratepersondoesnotbecome something entirelydifferent. Itdoesnotmean that (andwe shall see aswegoonwith these doctrineswhyallthesenegativesareimportant).Inthesameway,itdoesnotmeanthatmanbecomesdivineorthathebecomesGod.

‘Ah,but,’sayssomeone,‘arewenotpartakersofthedivinenature?’Yes,butnotinthesensethatwesuddenlybecomedivine.Wedonotbecomelike the Lord Jesus Christ with two natures — human and divine.Wemustbeverycarefultoexcludethat.

Another negative is that regeneration does not mean addition to orsubtraction from the faculties or the essence of the soul. Now somepeoplehavethoughtthat—andeveryoneofthesenegativesisputintosafeguard against things that have been thought and said from time totimeaboutregeneration.Thefivefacultiesofthesoularemind,memory,affection, the will and conscience and some people seem to think thatwhat happens in regeneration is that an additional faculty is put in orthat,somehoworanother,oneormoreoftheotherfacultiesistakenoutorischanged.Butthatisnotthebiblicaldoctrineofregeneration.

And my last negative is that regeneration does not just mean moralreformation.Again, somepeople have thought that. They have thoughtthat all that happens in regeneration is that people’s wills are changedand that, because of this, they reform themselves and live a better life.Butthatisnothingbutmoralreformation;itisnotregeneration.

AChangeofDisposition

Let us, then, come to the positive. What is regeneration? It is, let merepeat, the implanting of a principle of new spiritual life and a radicalchange in the governing disposition of the soul. Letme explainwhat Imean by that. The important thing to grasp is the whole idea ofdisposition.Inadditiontothefacultiesofoursouls,thereissomethingatthebackofthemwhichgovernsthemallandthatiswhatwerefertoasourdisposition.Taketwomen.Theyhavethesamefaculties,asregards

theirabilitiestheremaybenothingtochoosebetweenthem,butonelivesagoodlife,onelivesabadlife.Whatmakesthedifference?Theansweristhatthegoodmanhasagooddispositionandthisgooddisposition,thisthing which is behind the faculties and governs them and uses them,urgeshimtousehisfacultiesinthedirectionofgoodness.Theothermanhas an evil disposition, so he urges the same faculties in an entirelydifferentdirection.Thatiswhatonemeansbydisposition.

Whenyoucome to thinkof it, andwhenyouanalyseyourself, your lifeandyourwholeconductandbehaviour,andthatofotherpeople,youwillsee at once that these dispositions are, of course, of tremendousimportance.Theyarethatcondition, ifyoulike,whichdetermineswhatwedoandwhatweare.Letmegive you someother illustrations.Takepeoplewho have different interests and abilities. Take two peoplewhoare more or less opposite; one who is artistic and another who isscientific.Whatisthedifferencebetweenthem?Well,youcannotsaythatitismerelyadifferenceinintellectualpower,norisitadifferenceinthefaculties of their souls. No, but there is in every person a dispositionwhichseemstodeterminethekindofpersonheorsheis.It isthisthatdirectsthefacultiesandtheabilitiessothatonepersonisartisticandtheotherscientific,andsoon.NowIammakingthispointtoshowthatwhathappens in regeneration is that God so operates upon us in the HolySpiritthatthisfundamentaldispositionofoursischanged.Heputaholyprinciple,aseedofnewspirituallife,intothisdispositionthatdetermineswhatIamandhowIbehaveandhowIuseandemploymyfaculties.

LetmegiveyouonegreatillustrationtoshowwhatImean.TakethecaseoftheapostlePaul.LookathimasSaulofTarsus.There isnoquestionabouthisability,norabouthisunderstanding,norabouthiswillpower.There isnoquestionabouthismemory.His faculties are thereandareclearandoutstanding;hehasalwaysbeenaremarkableman.Butthereheis,persecutingtheChurch,regardingtheSonofGodasablasphemer,and he goes down to Damascus, ‘breathing out threatenings andslaughter’,usingallhispowerstoexterminatetheChristianChurch.Butlook at him later, preaching the gospel as it has never been preachedbefore or since, with the same powers, the same abilities, the samepersonality, the same everything, but moving in exactly the opposite

direction.Whathaschanged?ItisnotthefacultiesofPaul’ssoul—theyare still the same: the same vehemence, the same logic, the samethoroughness,thesamereadinesstoriskall,outandout,heisthesameman,obviously.Andyet thewholedirection, thewholebent, thewholeoutlookhaschanged.Heisadifferentman.Whathashappenedtohim?Hehasanewdisposition.

Now, I am emphasising this for this good reason: it is only byunderstandingthisthatweareabletounderstandthedifferencebetweenregenerationandapsychologicalchangeandprocess.Yousee,whenmenand women are regenerated, they do not become all the same, likepostage stamps. But when they become the victims of a psychologicalmovementtheytendtobecomeidentical—averyimportantdistinction.Whenpeopleare regenerated, theparticulargiftswhichmake themthemenandwomen they are always remain. Paul, as I reminded you,wasessentiallythesamemanwhenhepreachedthegospelashewaswhenhedenounced and persecuted it. I mean by that that he was the sameindividual anddid things in the sameway.We are not allmeant to beidenticalasChristians.Wearenotallmeanttospeakandtopreachandtoprayinthesameway.Thegospeldoesnotmakethatkindofchange,and if you think of regeneration as doing that, then you have a falsedoctrineofregeneration.Whatitdoesistodealwithandtochangethisdispositionthatisatthebackofeverything;thisfundamentalsomethingthatdeterminesdirectionandwayandmanner.Itisvitalthatwerealisethatthechangeinregenerationtakesplaceinthedisposition.

Then,secondly,becauseofthepowerofthedispositioninus,itthereforefollowsofnecessitythatthischangeisgoingtoaffect thewholeperson.DoesanybodythinkthatIamcontradictingoneofmynegatives?Ihavemaintained that thewhole person is not entirely changed— am I nowsayingtheopposite?Iholdtomynegative,butIdosaythat,inprinciple,becauseofthechangeinthedisposition,thewholepersonisaffected.ThewayIusemymindwillbeaffected,theoperationofmyemotionswillbeaffected,andsowillmywill,because,bydefinition,thedispositionisatthebackofallthoseandgivesdirectiontothem.Sowhenthisdispositionofmine is changed, thenIam likeapersonwithanewmind.Before, Iwasnotinterestedinthegospel;nowIamveryinterestedinit.Before,I

couldnotunderstandit;nowIdo.

But the change inmy disposition does notmean that I have a greaterintellectnowthanIhadbefore!No,Ihaveexactlythesameintellect,thesame mind. But, because the disposition governing it is changed, mymindisoperatinginadifferentrealmandinadifferentwayanditseemstobeanewmind.Anditisexactlythesamewiththefeelings.Amanwhousedtohatethegospel,nowlovesit.AwomanwhohatedtheLordJesusChrist,nowlovesHim.Andlikewisewiththewill:thewillresisted,itwasobstinateandrebellious;butnowitdesires,itisanxious,itisconcernedaboutthegospel.

TheChangeisInstantaneous

Thenextthingwesayisthatitisachangewhichisinstantaneous.Nowyouseetheimportanceofdifferentiatingbetweengenerationandcomingtobirth?Generation,bydefinition,isalwaysaninstantaneousact.Thereisamoment,aflash,inwhichthegermoflifeenters,impregnates;thatisone instantaneous action. In other words, there are no intermediatestages in regeneration.Life iseither implantedor it isnot; it cannotbepartly implanted. It isnotgradual.Now,again, Idowant toemphasisethispoint.WhenIsaythatitisinstantaneous,Iamnotreferringtoourconsciousness of it, but to the thing itself, as it is done by God. Theconsciousness,ofcourse,comesintotherealmoftime,whereasthisactofgerminationistimeless,andthatiswhyitisimmediate.

Sothenextthing—andthisagainismostimportant—isthatgeneration,the implanting of this seed of life and the change of the disposition,happensinthesubconscious,or,ifyoupreferit,intheunconscious.OurLord explained that fully to Nicodemus ( John 3 ). It is a secret, aninscrutableoperation,thatcannotbedirectlyperceivedbyus;indeed,wecannotevenfullyunderstandit.Thefirstthingweknowaboutitisthatithashappened,becauseweareconsciousofsomethingdifferent,butthatmeansthatwedonotunderstanditandthatwereallycannotarriveatitssecret.

Now,letmegiveyoutheauthorityforthis.Nicodemus,likeallofus,was

trying to understand it. Our Lord said to him, ‘Except a man be bornagain he cannot see the kingdom of God’ ( John 3:3 ). ‘My dearNicodemus,’Hesaidineffect,‘youaretryingtounderstandthedifferencebetweenyourselfandMeandwhatIamdoing.Stopatonce!It isnotaquestionofchanging,orofunderstanding,thisorthatparticularthing,itisthegoverningdispositionofyourlifethatmustbechanged;youmustbebornagain. It issomethingat thebackofall these faculties thatyouaretryingtouse.’

‘But,’Nicodemussaid, ‘Howcanamanbebornwhenhe isold?Canheenterthesecondtimeintohismother’swomb,andbeborn?’(John3:4).Hewanted tounderstand, andourLordkeptongiving the same reply,andNicodemuscontinuedtoargue.

EventuallyourLordput it tohim like this: ‘Thewindblowethwhere itlisteth…’Thereissomethingsovereignaboutit.Youdonotknowwhenitisgoingtocomeandgo,itdecidesitsowntime.Youdonotknowwhereitstarts and where it ends. ‘The wind bloweth where it listeth, and thouhearest the sound thereof’—youare aware that it ishappening— ‘butcanstnottellwhenceitcometh,andwhitheritgoeth’(John3:8).Youdonotsee it;youcanhear it,youcansee thingswaving in thebreeze,butyoudonotunderstandit.Thereisamysteryaboutthewind,somethinginscrutable. You cannot fathom it or grasp it with your understanding,butyouseetheresults.‘So’—likethat—‘iseveryonethatisbornoftheSpirit’(v.8).

Nowtherearesomepeoplewhocompletelymissthisbecausetheywouldtranslatethewindinverse8as‘theSpiritbloweth’—theHolySpirit.Butpatentlyitdoesnotmeanthat,itcannotmeanthat,becauseourLordisusingan illustration.He is talkingabout thewind, thegale, if you like,nottheHolySpirit,noranyotherspirit.‘[It]blowethwhereitlisteth,andthou hearest the sound thereof’ — you cannot see it, but you see theeffectsandtheresults—‘soiseveryonethatisbornoftheSpirit.’Thereistheessentialnatureofthisgreatchange.

ACreativeActofGod

My fourth point is that regeneration is obviously, therefore, somethingwhichisdonebyGod.ItisacreativeactofGodinwhichmenandwomenareentirelypassiveandcontributenothing,nothingwhatsoever.WereadinJohn1:13 , ‘Whichwereborn’—youdonotgivebirth to yourself—‘notofblood,norofthewilloftheflesh,norofthewillofmanbutofGod’— entirely. God implants this principle, this seed of spiritual life. Andagain, of course, there are the words our Lord spoke to Nicodemus,‘ExceptamanbebornofwaterandoftheSpirit,hecannotenterintothekingdomofGod.Thatwhichisbornofthefleshisflesh’—anditcannotdo anything about it— ‘and thatwhich is born of the Spirit is spirit’ (John3:5–6).Inotherwords,thetermsarethatwearebornagain.Itissomething that happens to us; we are begotten, we do not begetourselves,wecannotgenerateourselves.ItisentirelytheworkofGodinusanduponus.

Wehavenotyetfinishedourconsiderationofthisgreatandpivotalandcentral doctrine, but I do trust that, at this point, the great thought isclear in our minds and in our understanding, that it is there, in thedisposition,thatGodoperates,anditisGodthroughtheHolySpiritwhodoesit.WearebornoftheSpirit.

Now I hesitate touse the illustration, but you remember that ourLordand Saviour Jesus Christ was born of the virgin Mary but He wasconceived of theHolyGhost. Something comparable, similar to that—notthesamething, letmebeclearaboutthat—seemstohappenhere.Thisprincipleofspirituallife,thischange,therefore,inthedisposition,issomething that isdoneby theHolySpiritofGod.Humannature isnotentirely changedby itbutbecause thedisposition is changed thewholemanorwomanislikeanewcreation.Ineveryrespecttheyaredifferentpeople because this fundamental thing that governs all else has beenchangedinthem.

Thefaculties,however,remainasbefore.Nevertrytobesomebodyelse,be yourself.Godwants you tobe yourself.Hehasmade youasHehasmadeyou,andyoucanbestglorifyHimbybeingyourself.BewarealwaysofChristianpeoplewhoalwaystalkinthesamewayandarethesameinmostrespects,thatismorelikelytobepsychologicalthanspiritual.Themanorwoman, each individual, remainswhatheor shewas, and thus

youhavethegloriousvarietyintheapostlesandintheChristianChurchthroughoutthecenturies.AlltogethertestifytothesameSaviourandthesamegrace, the same regeneration, the samechange in thedisposition,but revealed according to the gifts and faculties, the propensities andpowersthatGodhasgiventoeachperson.

What a wonderful salvation, what a gloriousway of redemption! Oh, IlikeawordwhichisusedbytheauthoroftheepistletotheHebrewsinthesecondchapter.ItdescribesanddefinesperfectlywhatIamtryingtosay. Talking about this great salvation the author says of God, ‘For itbecame him’ — it was like Him, it was His way of doing it — ‘… inbringing many sons unto glory, to make the captain of their salvationperfectthroughsuffering’(Heb.2:10)—itbecameHim!AndItrustthatweall,havinglookedthusbrieflyandinadequatelyatthisgreatdoctrine,wouldsaythesamething;itisawayofsalvationthatbecomesHim,thealmightyGod.

TheNewBirth

Wehave, letme remind you, been asking how it is that the call of thegospel becomes effectual in certain people. And in the last lecture, webegantoanswerthatquestionbysayingthatthecallbecomeseffectualinmenandwomenastheresultoftheHolySpirit’sworkofregeneration.Itbecomeseffectualbecauseinthesepeoplethereisnowaprinciplewhichwas not there before which enables them to respond to this spiritualtruth, this divine truth, that comes to them. And that is the differencebetweenbelievers andunbelievers, thosewho are saved and thosewhoarenot.Thelatterhavethe‘naturalmind’,theyareintheflesh,theyarenotspiritual,andthatiswhythesethingsmeannothingtothem.Buttheymeaneverythingtotheothersandthatisbecausetheyarenowspiritual,and they are spiritual as the result of regeneration. So we beganconsidering what the Bible teaches about regeneration. We consideredthetermsinScriptureandthenwecametoexamineitsrealnature.Itisnotamerechangeinsomeofthefacultiesof thesoul,but issomethingbehind that; and this we defined as being a change in a person’sfundamentaldisposition.

Nowasweproceedwithourconsideration,Iwanttoemphasiseagaintheprofound nature and character of the change. It is something that isemphasisedeverywhereinScripture,whichtalksaboutourbeinggiven‘anewheart’ (Ezek.36:26),and ‘heart’ in theBiblegenerallymeans,notmerelytheseatoftheaffections,asincurrentusage,buttheverycentre,the seat, of the whole personality. So when the Scriptures talk aboutgivingusanewheartoracleanheart,theyaretalkingaboutwhatIhavedescribed as the fundamental disposition, the thing that controls anddetermineseverythingelse,thechangeismadethere.

Thiswholequestionofregeneration,aswesawwhenweconsideredwhatourLordsaidtoNicodemus,is,ofcourse,agreatmystery.Itisamiracle,it is supernatural. Our Lord compared it to the wind in order to getNicodemus,andallofusthroughNicodemus,toseethatthereisasenseinwhichwe just cannot finally understand it. ‘Thou hearest the soundthereof,butcanstnot tellwhence it cometh,andwhither itgoeth:so iseveryonethatisbornoftheSpirit’(John3:8).Andyetitdoesbehoveus,asIamnevertiredofsaying,togoasfaraswecan.So,inanattempttomakethiswonderfulchangemoreorlesscomprehensibletous,Ipasson toyouwhat I, atany rate, regardas thebest illustration that Ihavecomeacross.ItisanillustrationthatissuggestedbytheScriptureitself,anditisthatofthewholeprocessofgrafting.

Youmaybeanxious,forinstance,togrowacertaintypeofpear.Nowawayinwhichitisoftendoneisthis:youaregivenjustagraft,aportion,ashoot,ofthevarietyyoulike.Thenyoutakeacommonwildpeartreeandhackintoitandintothatwoundwhichyouhavemadeinthetree,youputthisshoot,thissprout.Thenyoubindthemtogether.Andeventuallyyouwill have a wonderful pear tree, producing nothing but your chosenvarietyofpear.

Butinthemeantimeyouhavemanythingstodo.Youdonotmerelyleaveitatthat.Whathappensisthatthestrengthandthepower,asitwere,thelifeandthesapthatcomesupthroughthatwildpeartree,willenterintothis shoot and it will produce fruit. Yes, but below the level of thegrafting,thewildpeartreewillstilltendtothrowoutitsownwildshootsandbranchesandwant toproduce itsown fruit.Soyouhave to lopoffthese natural branches. You have to cut them, prune them right down

and,ifyoudothat,atimewillarrivewhenthetreewillproduceonlythiswonderfultypeofpearthatyouareanxioustogrow.

ANewNature

Yousee,atfirstyouseemtohavetwonaturesintheonetree,butifyoupruneoff the old thenewwill graduallymaster thewhole and youwilleventuallyhaveapeartreewhichisproducingthetypeoffruitthatyouwant.Nowthatseemstometobeincomparablythebestillustrationthathaseverbeenusedwithregardtothismatter.Youareputtingnewlifeinso that at one stage you have got one tree butwith two natures— thecultured,cultivatednature,andthewildnature.Yes,butif,bypruningoffthesewild branches, you see to it that the strength of that tree is onlyallowed to go into the grafted–in branch not only will that bestrengthenedandbearitsfruit, itwillgraduallyconquerandmastertheother. It seems tohave a power to send its life down into the old untileventually you have the excellent pear tree that you desired at thebeginning.

Nownoillustrationisperfect,butitdoesseemtomethatthatgoesasfaraswecanpossiblygo.Thatiswhathappens,inasense,inregeneration.Thereisstillonlyoneself,therearenottwoselves.Butthisnewnatureisputwithinus.Wearecalledupontomortifyourmembersthatareontheearth.Wehavetogoonpruningandkeepingunderthatwhichbelongstotheoldnatureand,aswedoso,thisnewlifewillgrowanddevelopandproduce fruit and thenewnaturewillbe increasingly in evidence. I amanxioustostressthispoint,becauseIamafraidwecanevengo furtherand say that some people, who regard themselves as truly evangelical,altogetherdenythetruthandthedoctrineofregeneration.SoIwanttoputthisverystrongly.Inregeneration,arealchangetakesplaceandthatwithinus.Itismorethanamerechangeinourrelationshiptotruthortoaperson.Achangetakesplaceinusandnotoutsideusonly,anditisasdefiniteasthegraftingofapearshootintoapeartree.

NoristhisachangethatremainsonlywhileweremainabidinginChrist.Nowthereisaveryfamiliarteachingaboutsanctificationwhichisputtous like this: the illustration is takenofapoker.There is thepoker, it is

cold,blackandhardandcannotbebent.Soyoutakethatpokerandputitintoa fireand leave it there.And inthe fire thepokerbecomesredhotandmalleable, so that you can bend it. Ah yes, we are told, that is allright,butthepokerremainsredandhotandmalleableonlyaslongasitiskeptinthefire.ThatisanillustrationofabidinginChrist,andaslongasyouabideinHimtherewillbethisnewlife,itissaid,andthisnewwayof living. But if you take that poker out of the fire and leave it out, itrevertscompletely towhat itwasbefore; itbecomesblackandcoldandhard.

AbidinginChrist

NowallthatistaughttoshowtheimportanceofabidinginChrist.Ittellsusthatifwedonotdoso,werevertexactlytotheconditionthatwewereinbefore.Butthat,Isuggest,isadenialofthedoctrineofregeneration!ThosewhoareChristians andwhoareborn again,maybackslide; theymaynotabideinChristinthismysticalsense,but,eventhen,theydonotreturntowheretheywerebefore.Theyarebornagain;thereisthisnewprinciple in them; the change has taken place and the change is stillthere.They arenotmanifesting it fullybut it is there andwemust notdescribe those people as reverting to the precise position they were inbefore.

It isexactly the samewith thatother illustrationabout the lifebelt.Thesinneriscomparedtoamanintheseawhocannotswim,but,wearetold,aslongasheputsonthelifebeltheisheldup.Yes,butifhewrigglesoutofthelifebelt,hewillsinktothebottom.Nowthereagain,itseemstome,isadenialofthedoctrineofregenerationbecauseittellsusthatwhenthemanisnotabiding,hefindshimselfinexactlythesamepositioninwhichhe was before, as if nothing had happened to him and no change hadtakenplace.

Butaswehavesaid,thedoctrineofregenerationteachesthatthechangeisonewhichtakesplacenotmerelyinourrelationshiptotheLordorinourrelationshiptotruth,butissomethingthatGoddoeswithinus.Itisanewlifeputinus,anewprincipleoflifeandobedience,andtherefore,ofcourse, it is something which grows and develops and becomes

progressivelygreater.ListentotheapostlePaulsayingthat: ‘Butweall,’hesays,‘withopenfacebeholdingasinaglassthegloryoftheLord,arechanged into the same image from glory to glory’ ( 2 Cor. 3:18 ). Nowthere,yousee, isdevelopmentandgrowth.Why?Becausethisprincipleof life has been put in. ‘We are changed,’ as Charles Wesley puts it,drawinguponthatverse,‘fromgloryintoglory,tillinheavenwetakeourplace.’Theworkiswithinus,andwearechanged,weareno longerthesame. All these scriptural terms should surely have saved us from theerror that is illustrated in thepicturesof thepokerand the lifebelt.Weare talking of a rebirth, a new birth, of being born again, of a newcreation.Eachofusisvirtuallyanewperson.

Now I cannot emphasise that too strongly because it is not onlysomethingthatisclearlytaughtinScripture,butwhenwecomeonlatertodealwith thedoctrineofsanctification,weshallofnecessityseehowimportant it is that we understand this particular teaching aboutregeneration. If we do not, we shall unconsciously be denying thedoctrineofregenerationaltogether inouranxietytogetpeopletoabideinChrist.Itisrighttoexhortpeopletodothat,andweshalldosowhenwecome to thatdoctrine,butwemustneverput it in suchawayas togive the impression that regeneration simply consists in a newrelationshiptoChrist.Thatistointroduceaveryrealconfusion.

WhyisRegenerationEssential?

So, then, having emphasised the profound inward character of thechange, letme go on to ask a question:Why is this change absolutelyessential?Onwhatgroundshavewetherighttosaythatitis?Well,firstofallScriptureteachesthat.YourememberagainwhatourLordsaidtoNicodemus:‘Verily,verilyIsayuntothee,Exceptamanbebornagain,hecannotseethekingdomofGod’(John3:3).Thenhealsosays:‘ExceptamanbebornofwaterandoftheSpirit,hecannotenterintothekingdomofGod’(v.5).Therebirthisanabsolute,utteressential.Amancannotevenseethekingdom,letaloneenterit,unlesshehasbeenbornagain.

PaulteachesthesamethinginGalatians6:15:‘InChristJesus,’hesays,‘neither circumcision availeth any thing, nor uncircumcision but a new

creature.’That is theonly thing thatmatters:not circumcision,northeabsence of it but the new creature, the new creation. And again, inEphesians 4:24 , Paul says the same thing when he describes the newman,‘whichafterGodiscreatedinrighteousnessandtrueholiness’.

But,inmanyways,oneofthemostimportanttextsinthisconnectionisHebrews12:14:‘Followpeacewithallmen,andholiness,withoutwhichnoman shall see the Lord.’ Holiness is absolutely essential and, markyou,holinesstheredoesnotmerelymeanasanctificationthatyoumayormaynotreceive.Withoutholinessnomanshall—can—seetheLord.Soit isnousesayingthatsomeChristianshavereceivedsanctificationandsomehavenot,andthatthosewhohavenotarestillgoingtoheaven—withoutholinessheavenisimpossible.Anditisinregenerationthatthisholinessisimplantedinus.Thisnewlifeisaholylife,aholyprincipleisplacedwithinus.

There,then,aretheexplicitstatementsofScripture.Butthereareotherstatements which teach the same thing by implication. Eternal life isdefinedasaknowledgeofGod:‘Thisislifeeternal,thattheymightknowthee the only trueGod, and JesusChrist,whom thouhast sent’ ( John17:3).OurLordsaysthatHehascome‘thattheymighthavelife,andthattheymighthaveitmoreabundantly’(John10:10).Hehascometogiveus eternal life and eternal life comprises this knowledge ofGod and ofJesusChristwhomHehassent.Andthatinitselfmakesregenerationanabsolutenecessity.Godisholy.GodislightandinHimisnodarknessatall.SolifeeternalistoknowHimandtohavefellowshipwithHim.And,therefore,itmeans,ofnecessity,thatmynaturemustcorrespond.Theremustbesomethinginmewhichcorrespondstothatandcanenjoythat.

Yes,butweknowthat,bynature,menandwomenastheresultofthefall,andastheresultofsin,aretheexactoppositeofthat.Andagain,thatiswhy our Lord puts it so plainly in speaking to Nicodemus. Nicodemuswastryingtounderstandandthoughthecouldgofromwherehewastothenextposition.No,no,saysourLord,‘Thatwhichisbornofthefleshisflesh;andthatwhichisbornoftheSpiritisspirit’(John3:4),andthereisnothingincommonbetweenthematall.Youcannotmixthefleshandthe Spirit, it simply cannot be done. It is no use arguing,He says, thething is impossible.There is the spiritual,here is the sinful, thatwhich

belongs to the flesh, and you cannot bring them together.Youmustbebornagain.Youmustbemadespiritual.

So the character of God and the character of men and women as theresultofsinmakesregenerationessential,becausethereisnosuchthingas an innate divine spark in human beings. Of course, the people whobelieve in a divine spark do not believe in regeneration and they areperfectly consistent. But it does seem rather odd that people whodenouncethedoctrineofthedivinesparkneverthelessseemtothinkthatthereissomethinginhumannaturewhichcandoagreatdealandwhichdoesnotmakeregenerationanabsoluteandpriornecessity.

Soregenerationmustcomeattheverybeginningbecauseifitispossibleformetodosomethingwhichwilleventuallyleadtomyregeneration,Idonotneedregeneration.IfI,bymyself,asIamastheresultofthefallandof sin, can appreciate spiritual truth, if I can appreciate the gospelandsay,‘YesI’mgoingtopayattentiontothat,’andthen,astheresultofmypayingattention,Iambornagain,wellthen,Idonotneedthegiftoflife.IfIhavealreadygottheabilityandthepowerandthediscriminationtorecognisetruthandtodesireit,thenIdonotneedtoberegenerated.But the fact is, of course, that I do not have such a power. Men andwomen,astheresultofthefallandofsin,donotdesirethistruth.Theyare at enmity against God. They are opposed to God. ‘You that weresometime alienated and enemies in your mind by wicked works,’ saysPaul(Col.2:21).TheyhatethelawofGod.TheyhavenothingtodowithHim.Theyarecarnal,carnallyminded.They‘mindthethingsoftheflesh’(Rom.8:5).Soregenerationisnotonlyessential,butisessentialatthebeginning;youcanhavenothingwithoutit.Itisimpossibleforanythingto happen in us which can make us Christians until regeneration hastakenplace.

HowisRegenerationBroughtAbout?

Nowthatbringsusontothenextquestion:Howexactlyisregenerationbrought about in us? This is an interesting subject. It is not merely aquestion of the moral influence of the truth. Those who are notevangelicalsaythataspeoplelistentothegospel,astheycomeunderits

influenceand itspower, it changes them.They like the ideas, theytakeholdofthem,andtheeffectoftheideasandofthetruthissuchthattheybecome different people; they are changed. But that is not it. We aretalking about something that happens down in the depths of thepersonality,andthisiswhatbringsaboutchange.

Moral influence can, of course, make a great difference. It can makepeoplechangetheirideas.Itcanmakethemchangetheirwayofliving;itcan turn a drunkard into a teetotaller — it has often done it. You canpresentargumentsand theargumentmaygohome.Someonemaygiveupdrinkcompletely,becomeverysober,andanadvocateoftemperance,without Christ beingmentioned at all.Under themoral effect of truth,and themoral influence of ideas, people can produce great changes inthemselves.Butthatisnotwhatwearedealingwithhere.

Secondly,itisnotproducedbybaptismeither.Thisisanoldcontroversy,an old source of discussion. The Roman Catholic Church teaches thatregenerationisproducedandaccomplishedthroughthe instrumentalityofbaptism,andonlythroughbaptism.Youmustbebaptisedbeforeyoucanberegenerate.Idonotwanttoanticipatealaterlecture,butletusbeclearat thispoint. Inbaptism,RomanCatholics teach thatour sinsareforgivenandthatourmoralnatureischangedandrenewedwithinus.Wearetoldthatbaptismdeliversusfromtheinherentpoweranddefilementoforiginalsin.Yourememberthat,astheresultofthefallofAdamandour connection with him, we are all defiled, and the power of sin hasentered in upon us. Now Roman Catholics teach that when a child isbaptised,itisdeliveredfromtheinherentpowerandpollutionoforiginalsin.AllthatithasinheritedfromAdamiswashedaway,blottedout,andnotonlythat,bybaptismwearemadechildrenandheirsofGod.

The Anglo–Catholics also teach baptismal regeneration. And, strangethoughitmayseem,thesameistrueoftheLutherans.Lutherneverquitegotridofthisview,andneitherhavehisfollowers.ThereisonedifferencebetweentheLutheranandRomanCatholicviews.TheCatholicssaythatyou cannot be regenerate without baptism; the Lutherans say that youcanbutthattheusual,normalmannerisbymeansofbaptism.Well,wedonotteachthat.Wesaythatregenerationisnotbybaptism,thatthereisabundantscripturalevidenceinthebookofActsalonetoprovethatthe

peoplewhowerebaptisedwerethosewhogaveevidencethat theywerealready born again. Indeed, they were baptised because they had beenbornagain. Itwas givenas a signanda seal to thembecause theyhadproducedevidenceofthenewbirth.

WhatistheRelationshipofRegenerationtotheWordthatisPreached?

Buttousamuchmoreinterestingandfascinatingquestionisthis:Whatistherelationshipofregenerationtothewordthatispreached?Thereareanumberoftextsthatsuggestthatourregenerationtakesplacethroughandbymeansoftheword.Letmesuggesttwotoyou.James1:18:‘Ofhisownwillbegatheuswiththewordoftruth,thatweshouldbeakindoffirstfruitsofhiscreatures.’Thenthereis1Peter1:23:‘Beingbornagain,not of corruptible seed, but of incorruptible, by the word of God.’However,youwillrememberthatinthelast lectureIdrewadistinctionbetween the act of regeneration and the coming to birth and said thattheremaybealongintervalbetweenthetwo.NowIsuggesttoyouthatboththesetextsIhavequotedareconcernedaboutthebringingtobirth.Anditiscertainlythewordthatdoesthat.Itistheeffectualcall,comingthroughthemediumoftheword,that,asitwere,bringstheseedoflifetolife,sothatthebirthtakesplace.Butifyoukeepinmindthedistinctionbetween thegenerationand theactual coming tobirth, I thinkyouwillseethedifference.Thewordisused,not intheactofgenerating,but inthebringingoutintolifeofthatwhichhasalreadybeenimplantedwithin.

Atthispointsomewouldquotetheparableofthesowerandthedifferenttypesofground,andemphasisethatthelifeisintheseedandsoon.Butsurelythewholepointofthatparableistoemphasisethecharacterofthegroundintowhichtheseedisput.Itisstonyground?Isitencompassedbythorns?Andsoon.Orisitgoodground?Inotherwords,theteachinginthatparableisthatwhatreallymattersisthatfundamentalsomethingwhichwecallthedisposition.Andifthathasbeenchangedandputright,then,whenthewordcomes,itwillbeeffectual;itwillleadtotheresult;itwillyieldthefruit.

Indeed, the Scriptures do seem to teach that quite explicitly. Take, forinstance,John6:65: ‘ThereforesaidIuntoyou,’saysourLord, ‘thatnomancancomeuntome,exceptitweregivenuntohimofmyFather.’Nowtherewere the people, hearing the sameword, and aswe have alreadyseen,somecame,somewentaway—whatwasthedifference?Itisthis,our Lord, says, ‘… except it were given unto them of my Father.’ AndagainIwouldremindyouofwhatwearetoldaboutLydia.ItwasbecausetheLordhad ‘openedherheart’ that sheattended toPaul and receivedtheword.Itwasnotthewordthatopenedherheart,itwastheactoftheLord.Itwasthisthatledtoherreceptionoftheword.Thatsurelymustbetheorder.Andtheargumentof1Corinthians2,especiallyverses12to15,obviouslyteachesthesamething.

WhatAbouttheOldTestamentSaints?

Buttherearetwofinalargumentsaboutthiswhicharenotonlyofgreatimportance,but, it seemstome,ofverygreat interestalso.WhatabouttheOldTestamentsaints?Nowwhenweweredealingwiththedoctrineof the covenant, we were at great pains to emphasise that the OldTestament saints are in the sameposition aswe are. There is only onecovenantintheOldandintheNewDispensations.AndyouandItodayare the children of Abraham, Abraham is our father, because we arechildrenoffaith.Thereisadifference,ofcourse,intheadministrationofthecovenant intheOldand intheNew,butonlyonegreatcovenantofgrace. Our Lord tells us that Abraham, Isaac and Jacob will be in thekingdomandthatotherswillcomefromtheeastandfromthewestwhiletheJewswillbe leftoutside(Luke13:28–29). Inotherwords, theOldTestamentsaintswerebornagain.Davidwasbornagain,hewasanewman,anewcreature,andsowerethepatriarchsandtheprophets.

The author of the epistle to theHebrews puts it like this at the end ofchapter11.Hesaidthatthosesaintsdidnotreceivethepromiseinfull.Hisargumentisthatitwaskeptbacksothattheyshouldnot,asitwere,runaheadofus.Hereitis:‘Andtheseall,havingobtainedagoodreportthroughfaith,receivednotthepromise:Godhavingprovidedsomebetterthing for us, that they without us should not be made perfect’ ( Heb.

11:39–40).Sowearemadeperfecttogether.ButifthoseOldTestamentsaintswereregenerate,astheymusthavebeen,itisclearthatitisnottheword that actually performs the act of regeneration. Regeneration issomething that isnotmediate through theword,but immediate. ItwastheSpiritofGodwhodealtwiththemandoperateduponthem.

Theotherargumentisthataboutchildren,especiallyaboutinfants.Nowwe all believe, dowenot, that there are infants and childrenwhohavegoneandwhowillgotoheavenandspendtheireternityinthepresenceofGod.Nowhowcanachildbesaved?Obviouslyeveryinfantneedstobesaved. If you believe in the doctrine of the fall and in the doctrine oforiginalsin,youmustbelievethateverychildisborninsinand‘shapenininiquity’(Ps.51:5);everychildisdeadintrespassesandinsins(Eph.2:21 ).Theyall inherit original sin andoriginal guilt fromAdam, everychildthatisborn.How,then,cananychildbesaved?Howcananychildevergotoheaven?

CanInfantsBeRegenerated?

Now,ifyouwanttoinsistuponthefactthatregenerationalwaysfollowsuponhearing theword andbelieving it and accepting it—how can aninfant be saved? The infant cannot receive truth, it does not have theability; it does not have understanding, it has not awakened to thesethings. So is there no hope for any infant?We do not believe that, weobviously reject such a suggestion.And the answer is, of course, that achildisregeneratedinexactlythesamewayasanybodyelse,becauseitistheactionofthisalmightybeing,ofGodHimselfthroughtheHolySpirit.HecanimplanttheseedofspirituallifeinanunconsciousinfantwiththesameeaseasHecandoitinanadultperson.Thereforeyouseewhyitisimportant for us to consider whether regeneration is something thathappens indirectly through theword orwhether it is indeed the directoperationofGoduponus.AndIamteachingagain,asIdid in the lastlecture,thatitisimmediate,direct,itisGodcreatinganewasHecreatedtheworldoutofnothingatthebeginning.

CanRegenerationbeLost?

And, finally, the last thing is that obviously, in the light of all this,regeneration is something that canneverbe lost. If youare regenerate,you will remain regenerate. It seems to me that this is absolutelyinevitable because regeneration is thework ofGod.Yet there arethosewhoseemtothinkthatpeoplecanbebornagainastheresultofbelievingthetruthandthen,iftheybackslideorfallintosinordenythetruth,theylose their regeneration. But if they come back again and believe again,thentheyareregenerateagain—asifonecanbebornagainanddieandbe born again and die an endless number of times! How importantdoctrine is!How important it is thatwe shouldbe clear as towhat theScripture teachesabout these things! It tellsus that regeneration is theworkofGodHimselfinthedepthsofthesoulandthatHedoesitinsucha way that it is permanent. ‘No man is able to pluck them out of myFather’shand’(John10:29).

‘Iampersuaded,’saysPaul,andletusnoticethis,‘Iampersuaded’—heiscertain—‘thatneitherdeath,norlife,norangels,norprincipalities,norpowers, nor things present, nor things to come, nor height, nor depth,noranyothercreature,shallbeabletoseparateusfromtheloveofGod,whichisinChristJesusourLord’(Rom.8:38–39).AndwhenPaulsaysthat, he is expounding regeneration. It is not merely the relationshipbetween us, it is becauseGod has put this life inme, that nothing canseparate me from Him. And when we come to deal with the mysticalunion which follows directly from this, we shall see how still moreinevitable thismustbe.This isapermanentworkandnothing caneverbringittoanend.

Take those verses from the first epistle of John: ‘Whosoever is born ofGoddothnotcommitsin’—whichmeansthatsuchapersondoesnotgoonabiding in sin.Why?Well— ‘forhis seed remaineth inhim:andhecannot sin, becausehe is bornofGod’ ( 1 John3:9 ).He cannot goonsinningbecauseheisbornofGod.Letusbeclearaboutthat.Themanorwoman who is born of God, who is regenerate, simply does not andcannot continue — abide — in a life of sin. They may backslidetemporarily, but if they are born of God they will come back. It is ascertainasthattheyhavebeenbornagain.Itisthewaytotestwhetherornotsomeoneisbornagain.

Ortakethatotherwordin1John2:19:‘Theywentoutfromus,buttheywere not of us; for if they had been of us, they would no doubt havecontinuedwithus:buttheywentout,thattheymightbemademanifestthat theywere not all of us.’ Theyweremembers of the Church, thesepeople,theyappearedtobeChristians,theysaidtherightthingsanduptoapoint their life seemed tobe right,but they ‘wentout’.Why?Theywentout‘becausetheywerenotofus’—theywerenotregenerate.Theyhadneverbeenbornagain.Thatiswhytheyhavegoneout,saysJohn,inasense,togiveproofofthefactthattheyhaveneverreallyhadlife.

‘ButwhataboutHebrews6and10?’askssomeone.Theanswer is thatthere isnothing ineitherof thosechapters tosuggest that thosepeoplewereeverregenerate.Theyhadhadmarvellousexperiences,butthereisnothingtosaythattheywerebornagain.Theywerenot,andthat is theexplanation.Theregenerateabide.Theymaybackslide,theymayfallintosin,theymayfail,buttheyabide,becausethelifeisthere.TheothersmayappeartobefullyChristianbutifthereisnolifetheywillnotabide.Lifeshowsitself,itgivesproofofitsexistence—asweshallgoontosee.