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

AswenowproceedtoconsiderindetailwhatexactlyitistheHolySpiritdoestousinthe application of redemption, I would remind you that I am not insisting that theorderwhichIshallfollowisofnecessitytherightone,andcertainlynotofnecessitythechronologicalone.

‘Sohowdoyouarriveatyourorder?’askssomeone.MyansweristhatImainlytrytoconceive of this work going on within us from the standpoint of God in eternitylookingdownuponmenandwomeninsin.Thatisthewaythatappealstomemostofall; it is the way that I find most helpful. That is not to detract in any way fromexperienceortheexperientialstandpoint.Somewouldemphasisethatandwouldhavetheirorderaccordingtoexperience,butIhappentobeoneofthosepeoplewhoisnotcontentmerelywith experience. Iwant to know something about that experience; Iwant toknowwhat Iamexperiencingand Iwant toknowwhy Iamexperiencing itandhow it has comeabout. It is the childwho is contentmerelywith enjoying theexperience.Ifwearetogrowingraceandtogoforwardandexerciseoursenses,astheauthorof theepistletotheHebrewsputs it(Heb.5:14), thenwemustofnecessityaskcertainquestionsandbeanxioustoknowhowthethingsthathavehappenedtousreallyhavecometotakeplace.

GospelCallUniversal,EffectualCallParticular

My approach therefore is this: there is the truth of the gospel, and we have seenalready that it is a part of the work of the Holy Spirit to see that that truth isproclaimed to all and sundry. That is what we called the general call — a kind ofuniversal offer of the gospel. Thenwe saw that though the external or general callcomes to all, to thosewho will remain unsaved as well as to those who are saved,obviously some new distinction comes in, because some are saved by it. So thequestionwemustnowconsideris:Whatisitthatestablishesthedifferencebetweenthetwogroups?

And theway to answer that question, it seems tome, is to say that the call of thegospel,whichhasbeengiventoall,iseffectualonlyinsome.NowthereisaportionofScripturewhichisaperfectillustrationofthis.ThefollowersofChristwhowereevendescribedas‘disciples’weredividedupintotwogroups.OnegroupdecidedthattheywouldneverlistentoHimagain.TheyleftHimandwenthome.AndwhenHeturnedtotheothersandsaid,‘Willyealsogoaway?’Petersaid,‘Lord,towhomshallwego?Thouhast thewordofeternal life’ (John6:67–68).Theonegroupdisbelievedandwent home, the others, who had heard exactly the same things, stayed with Him,wantedtohearmore,andrejoicedinit.Whatmakesthedifference?Itisthatthewordwaseffectualinthecaseofthesavedinawaythatitwasnoteffectualinthecaseoftheunsavedwhorefusedit.

This, then, is something that is quite obvious. We can say that in addition to theexternalcallthereisthiseffectualcall,andthatwhatmakesanybodyasavedpersonandatrueChristianisthatthecallofthegospelhascomeeffectually.Letmegiveyousomescripturesthatestablishthat.Thefirst,Romans8:28–39, isagreatstatementofthisverything.‘Weknow,’saysPaul,‘thatallthingsworktogetherforgoodtothemthat loveGod… ’Nottoeverybodybut ‘ tothemthat loveGod ’.Whoare they? ‘Tothemwhoare calledaccording tohispurpose,’ andPaul goeson: ‘Forwhomhedidforeknow,healsodidpredestinate tobeconformed to the imageofhisSon, thathemightbe the firstborn amongmany brethren.Moreoverwhomhe did predestinate,them he also called: and whom he called, them he also justified: and whom hejustified,themhealsoglorified.’Thesavedaredescribedasthosewhoarecalled.Andtheyhavebeencalledinawaythattheothershavenot.Thatis,therefore,ascripturalstatementofthiseffectualcall.

Then,anotheroneistobefoundin1Corinthians1:2.Itisastatementthatyouwillfindinotherplacesaswell:‘UntothechurchofGodwhichisatCorinthtothemthataresanctifiedinChristJesus,calledtobesaints…’.itisnotsimplythattheyarecalledsaints,theyarecalledtobesaints.Andthen,inthatsamechapter,theApostlerepeatsit.Hesays,‘WepreachChristcrucified,untotheJewsastumblingblock,anduntotheGreeksfoolishness’—thennotice—‘butuntothemwhicharecalled,bothJewsandGreeks,ChrististhepowerofGod,andthewisdomofGod’(1Cor.1:23–24).NowtherearepeopletowhomthepreachingofChristisfoolishness;theyaretheunsaved.Butthesavedheagaindescribesasthosewhoarecalled.

Andletmegiveyouoneotherexample.TakethatgreatstatementmadebytheapostlePeter: ‘But ye,’ he says, referring to Christian believers, ‘are a chosen generation, aroyal priesthood, an holy nation, a peculiar people; that ye should shew forth thepraisesofhimwhohathcalledyououtofdarknessintohismarvellouslight’(1Pet.2:9–10).Godhascalledthemout,andbecausetheyarethesaved,Hehascalledthemeffectually.ThecallofthegospelhasgonetomanyothersbuttheyarenotthepeoplePeteristalkingabout.HeistalkingaboutthesepeoplewhocorrespondtoIsraelafter

the flesh in the Old Testament. He applies to them the very terminology that wasappliedtotheChildrenof Israel, justas theTenCommandmentsandthemoral lawwere given to them.Peteruses the samewords— they are the called, the ‘Israel ofGod’,calledtoshowforthHispraises.Nowitisobviousthereforethatinthesepeoplethecallhasbeeneffectual;thatistheteachingofthesescriptures.

Butthereisanotherargumentwhichstatesthisperfectly.Whatisthemeaningofthetermchurch?WearemembersoftheChristianChurch.Butwhatisit—whatdoesitmean?What is the connotation of the term?Well, the word church translates theGreekword, ecclesia ; and the ecclesiameans the ‘called forth ones’. A church is agatheringofpeoplewhohavebeencalledforth,calledout,separatedoutastheresultofthiscall.AsPeterputsit:‘Whohathcalledyououtofdarknessintohismarvellouslight’.Thatisthemeaningofthistermchurch.Andthereforethatverywordinandofitselfissufficienttoestablishthestatementthatthereobviouslyissuchathingasaneffectualcall,becausethesamemessagehasgonetoothersbuttheyhavebeencalledfromtheworldintotheChurch.

What,then,isthedifferencebetweentheexternalcallandthiscallwhichhasbecomeeffectual?Andtheanswermustbethatthiscallisaninternal,aspiritualcall.Itisnotmerelysomethingthatcomestoapersonfromtheoutside—itdoesthat,ofcourse,butinadditiontothatexternalcallwhichcomestoall,thereisaninternalcallwhichcomestothosewhoaregoingtobeChristians,anditisaneffectualcall.Thecontrast,therefore,isbetweenexternal,andinternalandspiritual.

Now Iwant to go even further and again give you scriptural proofs of the fact thatthereissuchaninternalandspiritualcall.WehaveonlylookedatitingeneralinthescripturesthatIhavegivenyousofar,theyaresimplydesignations,descriptions.SoIwanttogiveyouscriptureswhichspecificallystatethatthisissomethingthathappenswithin; and first of all I go to the sixth chapter of John’s Gospel. Incidentally, thisparticulardoctrine is taughtmuchmore clearly, if Imayuse sucha comparison,byJohn than it is by the apostle Paul. People sometimes tend to think that this is adoctrine conjured up only in Paul’s mind, but it is much more evident in John’sGospelandparticularlyinthisgreatsixthchapter.

Here,inverse45,isonestatementofit:‘Itiswrittenintheprophets,AndtheyshallbealltaughtofGod.’Thatisit;Godgavetheprophetthisinformationandherecordedit.TherewillbecertainpeoplewhoshallbetaughtbyGodHimself,nottaughtbymenonlybutinadditiontothattaughtbyGod,taughtbytheSpirit.Someinternalworkisgoing to takeplace. ‘Everyman, therefore, that hathheard, andhath learned of theFather, comethuntome’ (v. 45 ).You see thepeoplewho come toChrist are thosewhohavebeentaughtofGod,whohavelearnedoftheFatherbytheSpirit,andtheyalone.Nowthatisacrucialstatement.ButourLordrepeatsitlateroninverses63–65.His listenershavestumbledatHiswordsandHesays to them, ‘It is thespirit that

quickeneth; the flesh profiteth nothing: the words that I speak unto you, they areSpirit and they are life. But,’He says, ‘there are some of you that believe not.’ AndJohnadds,‘ForJesusknewfromthebeginningwhotheywerethatbelievednot,andwhoshouldbetrayhim.’Theyhadrespondedtotheexternalcallandthoughtthattheywere Christians. Here it becomes evident that they were not; they had never beentaughtofGod.Theyhadheldontotheshell,theexternalword,andtheyhadnotgottheSpirit.Johncontinues, ‘Andhesaid,ThereforesaidIuntoyou, thatnomancancomeuntome,exceptitweregivenuntohimofmyFather.’AndtheFatherhadnotgivenittothesepeoplesotheydidnotcomeandtheywenthome.ButHehadgivenittotheothers,sotheyremainedandtheyrejoicedinit.Thatisaproofthatthereisthisspiritual,thisinternalcall.Andthatiswhatmakesthecalleffectual.Ortakeanotherstatement. It is fromEphesians1:17 .Paulprays for theEphesians ‘That theGodofourLordJesusChrist,theFatherofglory,maygiveuntoyouthespiritofwisdomandrevelationintheknowledgeofhim’InotherwordswecannothaveknowledgeofHimunless He gives us the Spirit of wisdom and of revelation — they are absolutelyessential. And that was why Paul prayed that theymight have the Spirit, it was inorderthattheymightgrowincreasinglyinthisknowledgeofGod.Withoutthisworkof theSpiritwecannotattainuntosuchknowledge.Oragain, inEphesians2:8 ,weread,‘Forbygraceareyesavedthroughfaith;andthatnotofyourselves:itisthegiftofGod.’Andthen,ofcourse,thereisPhilippians2:12–13,wherePaulsaysthesamething: ‘Work out your own salvation with fear and trembling. For it is God whichworketh inyouboth towilland todo…’Goddoesan internalworkand it isas theresultofthatthatweareenabled‘towillandtodoofhisgoodpleasure’.

In1Thessalonians1:5 ,Paulmakesamost important statement in this connection:‘ForourGospelcamenotuntoyouinwordonly,butalso inpower,and in theHolyGhost,and inmuchassurance.’Now ifyouread thatepistle, especially the first twochapters,youwill findthattheApostlegoesonrepeatingthatstatement indifferentways.Hesaysthattheyreceivedthewordthatcametothem‘notasthewordofmen,butasitisintruth,thewordofGod’(1Thess.2:13).Butwhatdidhemeanwhenhesaid‘Forourgospelcamenotuntoyouinwordonly’?Itdidcomeinwords,ofcourse,theApostlewasspeaking,butthatwasnotthethingthathadturnedthoseidolatrousThessaloniansintosaints.Whatwasit,then?Itwasthatithadcome‘inpower,andintheHoly Ghost, and inmuch assurance’. It is this internal work that turns peoplefromsinnersintosaints;thisispreachingindemonstrationoftheSpiritandofpower.

And,indeed,theApostlemakesaverysimilarstatementin2Timothy2:25.HereheistellingtheyoungTimothyhowtohandlecertainpeoplewhowereopposinghim. ‘Inmeekness,’ he says, ‘instructing those that oppose themselves; if God peradventurewill give them repentance to the acknowledging of the truth.’ Timothy, says Paul, Iwantyoutoinstructthesepeoplewhoareopposingyouandmyreasonfordoingsoisthis:itisnottosuggesttoyouthatyoubyyourargumentsorlogiccanconvincethem.IfGoddoesnotdo thiswork in them, theywillneveracknowledge the truth, but if

Goddoeswork,theywillacknowledgeit.IndeedthereisastatementthatwecanfindmorethanonceintheGospelsandwhichwehavealreadyquoted,whichreallysaysitall in one phrase: ‘Many are called, but few are chosen’ ( Matt. 22:14 ). Take thatespeciallyinitscontextoftheweddingfeast. ‘Manyarecalled’—thatistheexternalcall—‘butfewarechosen’—thatistheeffectualcall.

TheNecessityofEffectualCalling

Sothen,thenextstepwhichwetakeisthis:wehaveseenthattheScripture teachesthatthesavedaretheeffectuallycalledandthattheyareeffectuallycalledbecauseofthework that goesonwithin them. ‘But,’ someonemay say, ‘whyall this?’And theanswer is that this is absolutely essential.Without this workwithin, no onewouldeverbecomeaChristian; it isanutternecessity.Letmegiveyoumyproof for that.‘Fortheythatareafterthefleshdomindthethingsoftheflesh;buttheythatareaftertheSpiritthethingsoftheSpirit’(Rom.8:5).NowtheRevisedStandardVersionputsitlikethis: ‘TheythatareafterthefleshareinterestedinthethingsofthefleshandtheythatareaftertheSpirit,orintheSpirit,areinterestedinthethingsoftheSpirit.’But thenaturalmanorwoman— those ‘after the flesh’—arenot interested in thethings of the Spirit at all. They find them dull and boring and uninteresting. Theyregardthemasawasteoftimeandtheyhatethem.ButtheythatareaftertheSpiritareinterestedinthethingsoftheSpirit:‘Fortobecarnallymindedisdeath;buttobespirituallymindedislifeandpeace.Because’—andthisisthefinalargument—‘thecarnalmindisenmityagainstGod’(vv.6–7).

Now that is a very strong statement but it is true.Men andwomen, as they are bynatureastheresultof thefall,areatenmityagainstGod. ‘Thecarnalmind…isnotsubject to the lawofGod, neither indeed can be. So then they that are in the fleshcannot pleaseGod’ (vv. 7–8 ). Tome that is a final statement.Men andwomenbynatureareopposedtoGod;theyhateGodandtheyarenotinterestedinHim,neitheraretheyinterestedinthethingsofGod.FromthatstatementoftheApostleIdeducethattheinternalworkoftheSpiritisanabsolutenecessitybeforeanyonecanpossiblybelieveinthegospelofGodandacceptitandrejoiceinit.

However, let us go on and consider other statements to the same effect. Take thefamousstatementin1Corinthians2:14:‘Butthenaturalmanreceivethnotthethingsof the Spirit ofGod: for they are foolishness unto him: neither can he know them,because they are spiritually discerned.’ That is a categorical statement, but do notsuddenlybecomeaphilosopherandsay,‘Well,ifthatistrueIdonotunderstandthisand that.’ No, let us face the statements of Scripture. We are dealing with thingsbeyondourunderstanding.WearedealingwiththeinscrutablepurposesofGod,andifwearegoingtobefoolishenoughtoputupourunderstandingsorourphilosophyagainstthesecategoricalstatements,thenwedeservetoremainindarkness.Wemustnot approach the Scripture with such a conceit of ourselves that we think we can

understandeverything—wecannot.‘Greatisthemysteryofgodliness’(1Tim.3:16),and especially in this matter. But here is the statement that the natural man orwoman not only does not receive it, but cannot receive it because these things arespirituallyunderstood,judgedanddiscerned.

Thenthereisthestatementin2Corinthians4:3–4:‘Ifourgospelbehid,’saysPaul,anditisquiteclearthatthegospelishidtocertainpeople;theyhearitlikeeverybodyelsebuttheyseenothinginit,theydonotwantit,theyblasphemeit,theytreatitwithscorn.‘Ifourgospelbehid,itishidtothemthatarelost.’Andwhoarethey?Theyarethepeople,‘Inwhomthegodofthisworld’—thedevil—‘hathblindedthemindsofthem which believe not,’ lest they believe this glorious gospel. Could anything beplainer?TheycannotbelievebecauseSatanhasblindedtheirminds ‘lestthe lightofthegloriousgospelofChrist,who is the imageofGod, should shineunto them’ (2Cor.4:4).

And then, finally, we find the statement in Ephesians 2:1 : ‘And you hath hequickened,whoweredeadintrespassesandsins’—dead!Youcannothaveanythingstrongerthanthat;thatistheirpositionspiritually.AllthesearestatementstoprovetheabsolutenecessityofthisinternalworkoftheSpiritbeforethecall—theexternal,generalcallofthegospel—canpossiblybeeffectual.

So, then, what is this effectual, internal call that we are speaking about?Well, themostwecansayaboutitis—andthismustofnecessitybetrueinthelightofthesescriptures—that it is theexerciseof thepowerof theHolySpirit inthesoul.It isadirect operation of the Holy Spirit within us. It is immediate, it is spiritual, it issupernatural,miraculous.Andwhatitdoesistomakeanewmodeofspiritualactivitypossible within us. Without this operation we are incapable of any true spiritualactivitybutastheresultofthisoperationoftheHolySpirituponus,wearerenderedcapable,forthefirsttime,ofspiritualactivityandthat ishowthiscallnowbecomeseffectual,thatiswhatenablesustoreceiveit.

NotMereMoralPersuasionButaSupernatualOperationoftheSpirit

NowthisisveryimportantandIwanttoemphasisetheimmediacy,thedirectaction.You see, what happens when the call comes to men and women effectually is notsimplythatthemoralinfluenceofthetruthisexerciseduponthem.Somepeoplehavethoughtthat;theyhavesaidthatthegospelispreachedandthatthetruthhasakindofgeneralmoraleffectuponpeople.For instance, totakeahumantheme,acapableorator,amanwantingtopersuademenandwomentovoteatanelectionforagivenparty, can put the case so well that he can exercise a moral influence upon hislisteners.Butitisnotthat.ItisanoperationoftheSpirituponthemenandwomenthemselves,inthedepths.ItisnotmerelythattheHolySpiritheightensournatural

faculties andpowers, it ismore than that. It is theSpirit actingupon the soul fromwithinandproducingwithinusanewprincipleofspiritualaction.

Nowitmustbethat;itcannotbelessthanthat.Becausethesethings,saysPaul,areallspiritual.Andthat iswhythenaturalmandoesnotunderstandthem;andthat iswhy,asIhaveoftenremindedyou,weshouldneverbesurprised,or to theslightestextent disappointed or put out, when somebody brings us the argument that‘Christianitycannotberightbecauselookatthisgreatmanandhedoesn’tbelieveit!’Howoftenhaveyouheardthatargument!Someonesays,‘Youknow,Icannotbelievethis, because if Christianity were true, it could not be possible that all thesephilosophers and scientists and all these great statesmen and other men do notbelieveit.’

Inthelightofthesethings,itisverynaturalandwecanunderstanditperfectlywell.Thegreatestnaturalintellectcannotreceivethis,heis‘anaturalman’.Andyouneedaspiritual faculty to receive the wonderful truth about the two natures in the onePerson; the outstanding doctrine about the Trinity; the whole doctrine of theincarnationand theatonement, and soon.This is spiritual truthand to the naturalperson it is utter folly, it is foolishness, as Paul says. Sowhen theHoly Spirit doesenableus tobelieve it, itmustbe somethingbeyond theheighteningof ournaturalfaculties.ItisnotsimplythatHebringsthetruthofHisgreatmoralsuasiontous.No,no.Weneedsomenewfaculty,somenewprinciple,andthatistheveryworkthatHedoes. He implants within us this new spiritual principle, this principle of spiritualvitality andactivity, and it is as the result of this that the general call of the gospelcomestousinaneffectualmanner.

So,then,letmeagaingiveyousomescripturalproofsofthis,becauseIdohavethem.YouwillfindapracticalillustrationinActs16:14.HereisPaul,preachinginthetownofPhilippi.ItisaverycrucialpassageforusbecauseitwastheApostle’sfirstvisittoEurope and itwas the first time that the Christian gospelwas ever preached there.AnddonotforgetthatthefirstconvertthattheChristiangospelobtained inEuropewasawomancalledLydia.ShewasthefirstpersoninthehistoryofEuropetowhomthecallofthegospelcame.Howdidithappen?Wearetold:‘AcertainwomennamedLydia,asellerofpurple,ofthecityofThyatira,whichworshippedGod,heardus’—asmanyothersdid.TheApostlesatdownandpreachedtheword.Therewastheexternalcall;hetoldthemthegospel,thefactsabouttheLordJesusChristandthemeaningofthe facts.He said all this andwe are told that among those listeningwas awomancalled Lydia and that she heard this, asmany have heard the gospel preached in achurchorachapelbuthavegonehomeinanunbelievingconditionandhavediedasunbelievers.Whatwasit,then,thatmadethedifferencewithLydia?Notice!‘…whosehearttheLordopened,thatsheattendeduntothethingswhichwerespokenofPaul.’

Nowthereitisperfectly.Thewordispreached,yes,butpeopledonotpayattentionto

it.Theylookatoneanotherwhileitisbeingpreached,ortheywriteintheirbooksorthey recitepoetry to themselvesor theyare smilingatoneanother. Ina sense theyhear it, but they donot attend to it and you cannot be saveduntil you attend to it.WhatmadeLydiaattend?Theanswer is, ‘whoseheart theLordopened ’.TheLordputsomethinginherheart,thisinternalwork,andtheresultofthatwasthatshepaidattention,andshesawthegospelandreceivedit.Theexternalcallbecametheinternalcall, the general became effectual. She believed and was baptised and also herhousehold. It is unmistakable — it was the Lord opening her heart that made thedifference;butforthat,shewouldneverhavebelieved.

Andthen,ofcourse,wehaveagreattheologicalstatementin1Corinthians2:10–15.Paul has just been saying that the princes of this world do not know God’s secretwisdom,‘forhadtheyknownit,theywouldnothavecrucifiedtheLordofglory’(v.8).Theprinceshadheardaboutthesethingsbuttheyhadnotbelieved.Butwebelieve,saysPaul.Why?Whatisthedifferencebetweenusandtheprincesoftheworld?Itisthis:‘But’—andthereisthecontrast—‘GodhathrevealedthemuntousbyhisSpirit:fortheSpiritsearchethallthings,yea,thedeepthingsofGod.Forwhatmanknoweththethingsofaman,savethespiritofmanwhichisinhim?Evenso’—noticethis—‘thethingsofGodknowethnoman,buttheSpiritofGod.’Nomancanknowthem,itis the Spirit of God alone who can know them. ‘Now we have received’ — we thebelievers,theChristians—‘wehavereceived,notthespiritoftheworld,butthespiritwhichisofGod’—Why?—‘thatwemightknowthethingsthatarefreelygiventousofGod.Whichthingsalsowespeak,notinthewordswhichman’swisdomteacheth,butwhichtheHolyGhostteacheth;comparingspiritualthingswithspiritual.ButthenaturalmanreceivethnotthethingsoftheSpiritofGod:fortheyarefoolishnessuntohim:neithercanheknowthem,becausetheyarespirituallydiscerned.Buthethatisspiritual’— andwe are that, thankGod— ‘judgeth’— discerns, understands— ‘allthings,yethehimselfisjudgedofnoman.ForwhohathknownthemindoftheLord,thathemayinstructhim?ButwehavethemindofChrist.’

AndagainIcouldreferyoutoEphesians1:18andto1Thessalonians1:5oncemore,and toPhilippians 2:13 . In otherwords, there are proofs positive of this statementthatitistheinternaloperationoftheHolySpirituponthesoulandtheheartofmenandwomenthatbringsthemintoaconditioninwhichthecallcanbecomeeffectual.Andwhen the Spirit does it, of course, it is absolutely certain, and because of thatsomepeoplehaveusedtheterm—whichIdonotlikemyself—irresistiblegrace.Idonot like the term because it seems to give the impression that something hashappenedwhichhasbeenhammeringataperson’swill andhasknockedhimdownandbludgeonedhim.Butit isnotthat.It is thattheHolySpirit implantsaprinciplewithinmewhichenablesme,forthefirsttimeinmylife,todiscernandtoapprehendsomething of this glorious,wondrous truth.Heworksuponmywill. ‘It is God thatworkethinyoubothtowillandtodo.’Hedoesnotstrikeme;Hedoesnotbeatme;Hedoesnotcoerceme.No, thankGod,whatHedoes isoperateuponmywill so that I

desirethesethingsandrejoiceinthemandlovethem.Heleads,Hepersuades,HeactsuponmywillinsuchawaythatwhenHedoes,thecallofthegospeliseffectual,anditis certain, and it is sure. God’swork never fails, andwhenGodworks in aman orwoman,theworkiseffective.

SoletmepleadwithyoutoconsiderthosegreatpassagesofScripturethatIhaveputbeforeyou.Studythem,prayoverthem,meditatewiththem.Andasyoudoso,Ithinkyouwillagreewithmethatthereisonlyonethingtosayanditisthis:

Adebtortomercyalone,OfcovenantmercyIsing.—AugustusToplady

IamwhatIambythegraceofGodandbythatalone.

Regeneration

Inthelastlecture,wesawthattheBibleteachesthatinthecaseofthesavedthereisaneffectualcall.Thatcallcomesinsuchawaythattheyacceptitandwerealisedthatthis is the result of thework of theHoly Spirit in each person; it is a supernaturalworkwhichmakesthecalleffectualinbelievers,inthesaved.Butofcourseeventhatdoesnotbringtoanendourconsiderationofthisquestion.

Wemustnowask:What is it that theHolySpiritdoes toenable thosewho becomebelievers,whoaresavedinthisway,tobelievethetruth?WhatexactlydoesHedoinorder tomake thegeneral call effectual?And theanswer is, regeneration .Nowyounoticetheorderinwhichwearetakingthesedoctrines.Earlier,wespentsometimeinconsidering the order of salvation, the order in which these things should beconsidered,andthisseemstometobetheinevitableorder:thegeneralcall;yes,buteffectualinthesaved.Whatmakesiteffectual?TheHolySpiritregenerates.

Itisinterestingtonoticetherelationshipbetweenthiseffectualcallandregeneration.Thereisasense,ofcourse,inwhichregenerationprecedestheeffectualcall.

WhatMakestheCallEffectual

‘Well, why didn’t you put them in that order?’ someone may ask. It was for thisreason:havingstartedwith thegeneralcallwenotice that there is thisdivision intothe two groups and it is clear that itmust be effectual in some and not in others.When you ask what it is that makes it effectual, the answer is, regeneration. Butlookedatfromtheeternalstandpoint,theycomeintheotherorder,andwhathappensis that the general call is responded to by the regenerate. In other words, the callbecomes effectual because they are regenerate. That is largely— a technicalmatter

andyetIthinkitisgoodforustohavethesethingsclearlyinourminds.

AGreatandVitalDoctrine

Here, then, is this great central and vital doctrine of regeneration. There can be noquestionatallbutthatfromourstandpointthisdoctrine,togetherwiththedoctrineof theatonement, is incomparably themost importantdoctrineofall,andthere isasense inwhichwe simply cannot understandChristiandoctrine andChristian truthwithoutbeingclearabout thedoctrineof regeneration.Andyet Iwouldsuggest thatthisdoctrineisseriouslyandsadlyneglectedamongstus.Oh,Iknowthatlipserviceispaidtoitandthatpeopletalkverygliblyandgenerallyaboutbeing‘bornagain’.Buttowhat extent do people study it? To what extent have we really looked into it anddiscoveredwhatexactlyitmeans?

No,thereisundoubtedlyafailureinthisrespect.Searchthevarioushymnbooksandyou will, I think, be struck by the paucity of good hymns on this theme ofregeneration.Wehaveseenthatthereisadefect inmosthymnbookswithregardtostrong doctrinal hymns on the Holy Spirit. The hymns we have are superficial,subjectiveandgenerallysentimental.Anditseemstomethatexactlythesamethingcanbesaidwithregardtothisgreatdoctrineofregeneration.Thisissignificant,Ifeel,because there is no doubt, as I hope to show you, that this doctrine is absolutelypivotal.Whyisitthatwepersistinstoppingwiththeideaofforgivenessonly,andfailtorealisethatthisotherdoctrineisasessentialtousasthedoctrineoftheatonementleadingtotheforgivenessofoursins?

Theonlyother general remark Iwouldmake is this: I have alwaysbeen convinced,andIamnowmoreconvincedthanever,thatpeoplewhoare introubleaboutthesegreatdoctrinesofgracearegenerallysobecause theyhaveneverclearlygraspedthesignificanceandmeaningofthedoctrineofregeneration.Ifweonlygraspthisclearly,mostoftheotherproblemssolvethemselves.Butofcourse,ifwearenotclearaboutthis, if we do not realise exactlywhat happens to us in regeneration, then it is butnatural that we should be in difficulties about the effectual call and many othersubjects.

Let us, therefore, approach our subject by first of all simply looking at the variousterms that the Bible itself uses with regard to this great event that theHoly Spiritproduceswithinus.First,thereisthewordregenerationitself.InTitus3:5theapostlePaulspeaksabout ‘thewashingofregeneration’.Thatisactuallytheonlyinstanceinwhich theword ‘regeneration’ is used in theNew Testament to describe this great,climacticeventinthehistoryofthesavedsoul.

Thenthereisasecondgroupoftermswhichmeantobegetortobegetagain,tobearortogivebirth;andtherearequiteanumberofthese.InJohn1:13,forinstance,in

theprologuetothisGospel,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,thereisanotherwordwhichratherconveysthesuggestionofbringing forthorbegetting.ThisisfoundinJames1:18,whichreads,‘Ofhisownwillbegatheuswiththewordof truth.’Then there isa largegroupofwordswhichcarry themeaningofcreating.WereadinEphesians2:10,‘Forwearehisworkmanship,createdinChristJesus.…’Itisalsoin2Corinthians5:17:‘IfanymanbeinChrist,heisanewcreature’— anew creation. InGalatians 6:15we read, ‘For neither circumcision availeth anything, nor uncircumcision, but a new creature,’ or a new creation; and again inEphesians 4:24 : ‘And that ye put on the new man, which after God is created inrighteousnessandtrueholiness.’Again, that isa termusedtodescribethisamazingeventinthehistoryofthesoul:itisanewcreation.

Andfinallythereisthewordtoquicken.NowtheexampleofthisisinEphesians2:5,wherewe read, ‘Evenwhenwewere dead in sins, hath quickened us togetherwithChrist(bygraceyearesaved).’YoumaybesurprisedthatIdonotsayEphesians2:1whichreads,‘Andyouhathhequickened,whoweredeadintrespassesandsins’,butthe expression about quickening is not there in the original, but has simply beensupplied by the translators for the sake of understanding, and rightly so. And thenthere is justoneotherexampleof thatword,and it is inColossians2:13 , ‘Andyou,being dead in your sins and the uncircumcision of your flesh, hath he quickenedtogetherwithhim,havingforgivenyouall trespasses.’It istheparallel,ofcourse,tothe statement in Ephesians 2:5 , something thatwe constantly findwith these twoepistles.

Those, then, are the actual termswhichareused in theScriptures todenote and toconveytheteachingconcerningthisgreatclimacticchange.So,whatdowemeanbyregeneration?Now if you read the history of the use of this term in the history ofdoctrineoroftheChurch,youwillfindgreatconfusion,becauseitisatermthathasbeen used loosely and even individual writers are not consistent in their use of it.Sometimesithasbeenusedinaveryrestrictedsense,butsometimesinawidesenseto include almost everything that happens to the believer — justification andsanctificationaswellasregeneration—andthisisthepractice,forinstance,inRomanCatholicwriters.

HowisitDifferentfromConversion?

Soasweconsiderwhatwemeanbyregeneration,theoneimportantthing,itseemstome,isthatwemustdifferentiateitfromconversion.Andyethowfrequentlytheyare

confused. But regeneration is not conversion and for this reason: conversion issomethingthatwedowhereasregeneration,asIshallshowyou,issomethingthatisdone tous byGod.Conversionmeans a turning away fromone thing to another inpractice, but that is not themeaning of regeneration.We canput it like this: whenpeople convert themselves or turn, they are giving proof of the fact that they areregenerate.Conversionissomethingthatfollowsuponregeneration.Thechangetakesplaceintheoutwardlifeandlivingofmenandwomenbecausethisgreatchangehasfirstofalltakenplacewithinthem.

Youcan lookat it likethis: there isall thedifferencebetweenplanting theseedandthe result of theplanting of that seed.Now regenerationmeans the planting of theseedoflifeandobviouslythatmustbedifferentiatedfromwhatresultsoreventuatesfromthat.Thereisadifferencebetweengenerationandbirth.Generationtakesplacealongtimebeforethebirthtakesplace.Generationisoneact.Itleadssubsequently,aftercertainprocesseshavebeengoingon,totheactualprocessofbirth.Soitisgoodto hold the two things separately in our minds, and remember that when we aretalking about regeneration,we are talking about generation, not the actual bringingforth,thebirth.

Nowtheeffectualcallcomesinintheactualbirth,andthatiswhatgivesaproofofthefact thatmen andwomen are alive. The call is effectual: they believe. Yes, but thatmeans that the process of generation, the implanting of the seed of life,must havealready takenplace. I find it helpful to draw that kind of distinction because itwillhelpus todifferentiatenot only between regeneration and conversion, but betweenregenerationandadoption.Foragain,peopleoftenconfuseadoptionintosonshipwithregeneration,andyet,clearlyandpatently, theyare twodifferent things,asweshallsee.

Sothen,wedefineregenerationastheimplantingofnewlifeinthesoul.Thatisitinitsessence.Ifyoulikeadefinitionwhichisalittlemoreamplified,considerthis:itistheactofGodbywhichaprincipleofnewlifeisimplantedinamanorwomanwiththeresultthatthegoverningdispositionofthesoulismadeholy.Andthentheactualbirthisthatwhichgivesevidenceofthefirstexerciseofthisdisposition.

Havingput that toyouasaprecisedefinition, letusgoon toconsider the essentialnatureofwhat takesplacewhenweare regenerated.This is obviously of very greatimportanceandthereforewemuststartwithcertainnegativessothatwemaybequiteclearastowhatregenerationdoesnotmeanandwhatitdoesnotrepresent.

The first thing we must say, negatively, is that regeneration does not mean that achangetakesplaceinthesubstanceofhumannature,andtheimportantwordthereissubstance.Thedoctrineofregenerationdoesnotteachthatthesubstance,ortherawmaterial,ofwhatconstituteshumannature,whateveritmaybe,ischanged.

Orwe canput it like this:wemustnot think that someactual, substantial physicalseedorgermoflifeisintroduced.Regenerationisnotakindofinjectionorinfusionofactualphysicalsubstanceintous.Itisnotanythingphysical,itisaspiritualchange.Thirdly,wemustnotthinkthatitmeansthatthereisacompletechangeofthewholeof human nature. The regenerate person does not become something entirelydifferent. It doesnotmean that (andwe shall see aswe goonwith thesedoctrineswhyall thesenegativesare important). Inthesameway, itdoesnotmeanthatmanbecomesdivineorthathebecomesGod.

‘Ah,but,’sayssomeone,‘arewenotpartakersofthedivinenature?’Yes,butnotinthesensethatwesuddenlybecomedivine.WedonotbecomeliketheLordJesusChristwithtwonatures—humananddivine.Wemustbeverycarefultoexcludethat.

Anothernegativeisthatregenerationdoesnotmeanadditiontoorsubtraction fromthe faculties or the essenceof the soul.Now somepeoplehave thought that— andevery one of these negatives is put in to safeguard against things that have beenthoughtandsaidfromtimetotimeaboutregeneration.Thefivefacultiesofthesoularemind,memory,affection,thewillandconscienceandsomepeopleseemtothinkthat what happens in regeneration is that an additional faculty is put in or that,somehoworanother,oneormoreoftheotherfacultiesistakenoutorischanged.Butthatisnotthebiblicaldoctrineofregeneration.

And my last negative is that regeneration does not just mean moral reformation.Again, some people have thought that. They have thought that all that happens inregenerationisthatpeople’swillsarechangedandthat,becauseof this, theyreformthemselvesandliveabetterlife.Butthat isnothingbutmoralreformation; it isnotregeneration.

AChangeofDisposition

Let us, then, come to the positive. What is regeneration? It is, let me repeat, theimplantingof aprinciple ofnew spiritual life anda radical change in the governingdispositionof thesoul.Letmeexplainwhat Imeanby that.The important thing tograspisthewholeideaofdisposition.Inadditiontothefacultiesofoursouls,thereissomethingatthebackofthemwhichgovernsthemallandthatiswhatwerefertoasourdisposition.Taketwomen.Theyhavethesamefaculties,asregardstheirabilitiestheremaybenothing tochoosebetween them,butone livesagood life,one livesabad life.Whatmakes the difference? The answer is that the goodman has a gooddisposition and this good disposition, this thing which is behind the faculties andgoverns them and uses them, urges him to use his faculties in the direction ofgoodness.Theothermanhasanevildisposition,soheurgesthesamefacultiesinanentirelydifferentdirection.Thatiswhatonemeansbydisposition.

When you come to think of it, and when you analyse yourself, your life and yourwholeconductandbehaviour,andthatofotherpeople,youwillseeatoncethatthesedispositionsare,ofcourse,oftremendousimportance.Theyarethatcondition,ifyoulike, which determines what we do and what we are. Let me give you some otherillustrations.Takepeoplewhohavedifferent interestsandabilities.Take twopeoplewhoaremoreorlessopposite;onewhoisartisticandanotherwhoisscientific.Whatisthedifferencebetweenthem?Well,youcannotsaythatitismerelyadifferenceinintellectualpower,norisitadifferenceinthefacultiesoftheirsouls.No,butthereisineverypersonadispositionwhichseemstodeterminethekindofpersonheorsheis.Itisthisthatdirectsthefacultiesandtheabilitiessothatonepersonisartisticandtheotherscientific,andsoon.NowIammakingthispointtoshowthatwhathappensin regeneration is that God so operates upon us in the Holy Spirit that thisfundamental disposition of ours is changed.He put a holy principle, a seed of newspiritual life, into thisdisposition thatdetermineswhat I amandhow IbehaveandhowIuseandemploymyfaculties.

Let me give you one great illustration to show what I mean. Take the case of theapostlePaul.LookathimasSaulofTarsus.Thereisnoquestionabouthisability,norabout his understanding, nor about his will power. There is no question about hismemory.Hisfacultiesarethereandareclearandoutstanding;hehasalwaysbeenaremarkableman.Butthereheis,persecutingtheChurch,regardingtheSonofGodasa blasphemer, and he goes down to Damascus, ‘breathing out threatenings andslaughter’,usingallhispowerstoexterminatetheChristianChurch.Butlookathimlater, preaching the gospel as it has never been preached before or since, with thesame powers, the same abilities, the same personality, the same everything, butmovinginexactlytheoppositedirection.Whathaschanged?ItisnotthefacultiesofPaul’ssoul—theyarestillthesame:thesamevehemence,thesamelogic, thesamethoroughness, the same readiness to risk all, out and out, he is the same man,obviously. And yet the whole direction, the whole bent, the whole outlook haschanged.Heisadifferentman.Whathashappenedtohim?Hehasanewdisposition.

Now,Iamemphasisingthisforthisgoodreason:itisonlybyunderstandingthisthatwe are able to understand the difference between regeneration and a psychologicalchange and process. You see, when men and women are regenerated, they do notbecome all the same, like postage stamps. But when they become the victims of apsychologicalmovementtheytendtobecomeidentical—averyimportantdistinction.When people are regenerated, the particular gifts which make them the men andwomen they are always remain. Paul, as I reminded you, was essentially the samemanwhenhepreachedthegospelashewaswhenhedenouncedandpersecutedit.Imeanbythatthathewasthesameindividualanddidthingsinthesameway.Wearenot all meant to be identical as Christians. We are not all meant to speak and topreachandtopray in the sameway.Thegospeldoesnotmake thatkindof change,and if you think of regeneration as doing that, then you have a false doctrine of

regeneration.Whatitdoesistodealwithandtochangethisdispositionthatisattheback of everything; this fundamental something that determines direction and wayandmanner.It isvital thatwerealise that thechange inregeneration takesplace inthedisposition.

Then,secondly,becauseof thepowerof thedisposition inus, it therefore followsofnecessitythatthischangeisgoingtoaffectthewholeperson.DoesanybodythinkthatIamcontradictingoneofmynegatives?Ihavemaintainedthat thewholeperson isnotentirelychanged—amInowsayingtheopposite?Iholdtomynegative,butIdosay that, inprinciple ,becauseof thechange in thedisposition, thewholeperson isaffected.ThewayIusemymindwillbeaffected,theoperationofmyemotionswillbeaffected,andsowillmywill,because,bydefinition,thedispositionisatthebackofallthoseandgivesdirectiontothem.Sowhenthisdispositionofmineischanged,thenIamlikeapersonwithanewmind.Before,Iwasnotinterestedinthegospel;nowIamveryinterestedinit.Before,Icouldnotunderstandit;nowIdo.

But the change inmydispositiondoesnotmean that Ihave a greater intellect nowthanIhadbefore!No,Ihaveexactlythesameintellect,thesamemind.But,becausethedispositiongoverningitischanged,mymindisoperatinginadifferentrealmandinadifferentwayanditseemstobeanewmind.Anditisexactlythesamewiththefeelings.Amanwhoused tohate the gospel,now loves it.Awomanwhohated theLordJesusChrist,nowlovesHim.Andlikewisewiththewill:thewillresisted,itwasobstinate and rebellious; but now it desires, it is anxious, it is concerned about thegospel.

TheChangeisInstantaneous

Thenextthingwesayisthatit isachangewhichis instantaneous.Nowyouseetheimportanceofdifferentiatingbetweengenerationandcomingtobirth?Generation,bydefinition, is alwaysan instantaneousact. There is amoment, a flash, inwhich thegerm of life enters, impregnates; that is one instantaneous action. In other words,therearenointermediatestagesinregeneration.Lifeiseitherimplantedoritisnot;itcannotbepartlyimplanted.Itisnotgradual.Now,again,Idowanttoemphasisethispoint.WhenIsaythatitisinstantaneous,Iamnotreferringtoourconsciousnessofit, but to the thing itself, as it is donebyGod.The consciousness, of course, comesintotherealmoftime,whereasthisactofgerminationistimeless,andthatiswhyitisimmediate.

So the next thing — and this again is most important — is that generation, theimplanting of this seed of life and the change of the disposition, happens in thesubconscious,or,ifyoupreferit,intheunconscious.OurLordexplainedthatfullytoNicodemus(John3).Itisasecret,aninscrutableoperation,thatcannotbedirectlyperceivedbyus; indeed,wecannotevenfullyunderstandit.Thefirstthingweknow

aboutitisthatithashappened,becauseweareconsciousofsomethingdifferent,butthatmeansthatwedonotunderstanditandthatwereallycannotarriveatitssecret.

Now, letmegive you theauthority for this.Nicodemus, like all ofus,was trying tounderstand it.OurLordsaid tohim, ‘Exceptamanbebornagainhecannot see thekingdomofGod’(John3:3).‘MydearNicodemus,’Hesaidineffect, ‘youaretryingtounderstandthedifferencebetweenyourselfandMeandwhatIamdoing.Stopatonce! It is not a question of changing, or of understanding, this or that particularthing, it is thegoverningdispositionofyour life thatmustbechanged;youmustbebornagain.Itissomethingatthebackofallthesefacultiesthatyouaretryingtouse.’

‘But,’ Nicodemus said, ‘How can aman be born when he is old? Can he enter thesecond time into his mother’s womb, and be born?’ ( John 3:4 ). He wanted tounderstand,andourLordkeptongivingthesamereply,andNicodemuscontinuedtoargue.

EventuallyourLordputittohimlikethis:‘Thewindblowethwhereitlisteth…’Thereissomethingsovereignaboutit.Youdonotknowwhenitisgoingtocomeandgo,itdecides itsown time.Youdonotknowwhere it startsandwhere it ends. ‘Thewindblowethwhereitlisteth,andthouhearestthesoundthereof’—youareawarethatitishappening—‘butcanstnottellwhenceitcometh,andwhitheritgoeth’(John3:8).Youdonotseeit;youcanhearit,youcanseethingswavinginthebreeze,butyoudonot understand it. There is a mystery about the wind, something inscrutable. Youcannotfathomitorgraspitwithyourunderstanding,butyouseetheresults. ‘So’—likethat—‘iseveryonethatisbornoftheSpirit’(v.8).

Now there are somepeoplewho completelymiss this because theywould translatethewindinverse8as‘theSpiritbloweth’—theHolySpirit.Butpatentlyitdoesnotmeanthat,itcannotmeanthat,becauseourLordisusinganillustration.Heistalkingabout the wind, the gale, if you like, not the Holy Spirit, nor any other spirit. ‘[It]blowethwhereitlisteth,andthouhearestthesoundthereof’—youcannotseeit,butyouseetheeffectsandtheresults—‘soiseveryonethatisbornoftheSpirit.’Thereistheessentialnatureofthisgreatchange.

ACreativeActofGod

Myfourthpointisthatregenerationisobviously,therefore,somethingwhichisdonebyGod.It isacreativeactofGodinwhichmenandwomenareentirelypassiveandcontributenothing,nothingwhatsoever.WereadinJohn1:13, ‘Whichwereborn’—youdonotgivebirthtoyourself—‘notofblood,norofthewilloftheflesh,norofthewillofmanbutofGod’—entirely.Godimplantsthisprinciple,thisseedofspirituallife.Andagain,ofcourse,therearethewordsourLordspoketoNicodemus,‘ExceptamanbebornofwaterandoftheSpirit,hecannotenterintothekingdomofGod.That

which isbornof the flesh is flesh’—and itcannotdoanythingabout it— ‘andthatwhichisbornoftheSpiritisspirit’(John3:5–6).Inotherwords,thetermsarethatwe are born again . It is something that happens to us;we are begotten,we donotbegetourselves,wecannotgenerateourselves.ItisentirelytheworkofGodinusanduponus.

We have not yet finished our consideration of this great and pivotal and centraldoctrine,butIdotrustthat,atthispoint,thegreatthoughtisclearinourmindsandinourunderstanding, that it is there, in thedisposition, thatGodoperates,and it isGodthroughtheHolySpiritwhodoesit.WearebornoftheSpirit.

Now Ihesitate touse the illustration,but you remember thatourLord andSaviourJesusChristwas born of the virginMary butHewas conceived of theHolyGhost.Something comparable, similar to that—not the same thing, letme be clear aboutthat—seemstohappenhere.Thisprincipleofspirituallife,thischange,therefore,inthedisposition,issomethingthatisdonebytheHolySpiritofGod.Humannatureisnot entirely changedby it but because thedisposition is changed thewholemanorwomanislikeanewcreation.Ineveryrespecttheyaredifferentpeoplebecausethisfundamentalthingthatgovernsallelsehasbeenchangedinthem.

Thefaculties,however,remainasbefore.Nevertrytobesomebodyelse,beyourself.Godwantsyoutobeyourself.HehasmadeyouasHehasmadeyou,andyoucanbestglorifyHimbybeingyourself.BewarealwaysofChristianpeoplewhoalways talk inthe same way and are the same in most respects, that is more likely to bepsychologicalthanspiritual.Themanorwoman,eachindividual,remainswhatheorshewas,and thusyouhave thegloriousvariety in theapostlesand in theChristianChurch throughout the centuries. All together testify to the same Saviour and thesamegrace, thesameregeneration, thesamechange in thedisposition,butrevealedaccordingtothegiftsandfaculties,thepropensitiesandpowersthatGodhasgiventoeachperson.

What a wonderful salvation, what a glorious way of redemption! Oh, I like a wordwhich is usedby the author of the epistle to theHebrews in the second chapter. Itdescribes and defines perfectly what I am trying to say. Talking about this greatsalvationtheauthorsaysofGod,‘Foritbecamehim’—itwaslikeHim,itwasHiswayof doing it — ‘… in bringing many sons unto glory, to make the captain of theirsalvationperfectthroughsuffering’(Heb.2:10)—itbecameHim!AndItrustthatweall,having lookedthusbrieflyand inadequatelyat thisgreatdoctrine,wouldsay thesamething;itisawayofsalvationthatbecomesHim,thealmightyGod.

TheNewBirth

Wehave,letmeremindyou,beenaskinghowitisthatthecallofthegospelbecomes

effectual incertainpeople.Andinthelast lecture,webegantoanswerthatquestionbysayingthatthecallbecomeseffectualinmenandwomenastheresultoftheHolySpirit’s work of regeneration. It becomes effectual because in these people there isnow a principlewhichwas not there beforewhich enables them to respond to thisspiritual truth, this divine truth, that comes to them. And that is the differencebetweenbelieversandunbelievers, thosewhoaresavedand thosewhoarenot.Thelatterhavethe‘naturalmind’,theyareintheflesh,theyarenotspiritual,andthatiswhythesethingsmeannothingtothem.Buttheymeaneverythingtotheothersandthat is because they are now spiritual, and they are spiritual as the result ofregeneration.SowebeganconsideringwhattheBibleteachesaboutregeneration.Weconsideredtheterms inScriptureandthenwecametoexamine its realnature. It isnotamerechangeinsomeofthefacultiesofthesoul,butissomethingbehindthat;andthiswedefinedasbeingachangeinaperson’sfundamentaldisposition.

Nowasweproceedwithourconsideration, Iwant toemphasiseagain the profoundnatureandcharacterofthechange.ItissomethingthatisemphasisedeverywhereinScripture,whichtalksaboutourbeinggiven‘anewheart’(Ezek.36:26),and‘heart’intheBiblegenerallymeans,notmerelytheseatoftheaffections,asincurrentusage,but the very centre, the seat, of thewhole personality. Sowhen the Scriptures talkabout giving us a new heart or a clean heart, they are talking about what I havedescribed as the fundamental disposition, the thing that controls and determineseverythingelse,thechangeismadethere.

Thiswholequestionof regeneration, aswe sawwhenwe consideredwhat our LordsaidtoNicodemus,is,ofcourse,agreatmystery.Itisamiracle,itissupernatural.OurLord compared it to the wind in order to get Nicodemus, and all of us throughNicodemus,toseethatthereisasenseinwhichwejustcannotfinallyunderstandit.‘Thouhearestthesoundthereof,butcanstnottellwhence itcometh,andwhither itgoeth:soiseveryonethatisbornoftheSpirit’(John3:8).Andyetitdoesbehoveus,as Iamnever tiredof saying, togoas faraswecan.So, inanattempt tomake thiswonderfulchangemoreorlesscomprehensibletous,IpassontoyouwhatI,atanyrate,regardasthebestillustrationthatIhavecomeacross.ItisanillustrationthatissuggestedbytheScriptureitself,anditisthatofthewholeprocessofgrafting.

Youmaybeanxious,forinstance,togrowacertaintypeofpear.Nowawayinwhichitisoftendone is this:youaregivenjustagraft,aportion,ashoot,of thevarietyyoulike. Then you take a commonwild pear tree and hack into it and into thatwoundwhichyouhavemadeinthetree,youputthisshoot,thissprout.Thenyoubindthemtogether.Andeventuallyyouwillhaveawonderfulpear tree,producingnothingbutyourchosenvarietyofpear.

Butinthemeantimeyouhavemanythingstodo.Youdonotmerelyleaveitatthat.Whathappensisthatthestrengthandthepower,asitwere,thelifeandthesapthat

comes up through thatwild pear tree,will enter into this shoot and itwill producefruit.Yes,butbelowthelevelofthegrafting,thewildpeartreewillstilltendtothrowoutitsownwildshootsandbranchesandwanttoproduceitsownfruit.Soyouhavetolopoffthesenaturalbranches.Youhavetocutthem,prunethemrightdownand,ifyoudothat,atimewillarrivewhenthetreewillproduceonlythiswonderfultypeofpearthatyouareanxioustogrow.

ANewNature

Yousee,atfirstyouseemtohavetwonaturesintheonetree,butifyoupruneofftheoldthenewwillgraduallymasterthewholeandyouwilleventuallyhaveapeartreewhich is producing the type of fruit that you want. Now that seems to me to beincomparablythebestillustrationthathaseverbeenusedwithregardtothismatter.Youareputtingnew life in so that at one stage youhave got one treebutwith twonatures—thecultured,cultivatednature,andthewildnature.Yes,butif,bypruningoffthesewildbranches,youseetoitthatthestrengthofthattreeisonlyallowedtogointothegrafted–inbranchnotonlywillthatbestrengthenedandbearitsfruit,itwillgraduallyconquerandmastertheother.Itseemstohaveapowertosenditslifedowninto theolduntileventuallyyouhave theexcellentpear tree thatyoudesiredat thebeginning.

Nownoillustrationisperfect,butitdoesseemtomethatthatgoesasfaraswecanpossiblygo.Thatiswhathappens,inasense,inregeneration.There isstillonlyoneself,therearenottwoselves.Butthisnewnatureisputwithinus.Wearecalledupontomortifyourmembersthatareontheearth.Wehavetogoonpruningandkeepingunder thatwhichbelongs to theoldnatureand,aswedoso, thisnew lifewill growanddevelopandproducefruitandthenewnaturewillbe increasingly inevidence. Iamanxious tostress thispoint,because Iamafraidwecanevengo furtherandsaythat some people, who regard themselves as truly evangelical, altogether deny thetruth and the doctrine of regeneration. So I want to put this very strongly. Inregeneration, a real change takes place and that within us. It is more than a merechangeinourrelationshiptotruthortoaperson.Achangetakesplaceinusandnotoutsideusonly,anditisasdefiniteasthegraftingofapearshootintoapeartree.

NoristhisachangethatremainsonlywhileweremainabidinginChrist.Nowthereisa very familiar teaching about sanctification which is put to us like this: theillustrationistakenofapoker.Thereisthepoker,itiscold,blackandhardandcannotbebent.Soyoutakethatpokerandputitintoafireandleaveitthere.Andinthefirethepokerbecomesredhotandmalleable,sothatyoucanbendit.Ahyes,wearetold,thatisallright,butthepokerremainsredandhotandmalleableonlyaslongasitiskeptinthefire.ThatisanillustrationofabidinginChrist,andaslongasyouabideinHimtherewillbethisnewlife, it issaid,andthisnewwayof living.But ifyou takethatpokeroutofthefireandleaveitout,itrevertscompletelytowhatitwasbefore;it

becomesblackandcoldandhard.

AbidinginChrist

NowallthatistaughttoshowtheimportanceofabidinginChrist.Ittellsusthatifwedo not do so, we revert exactly to the condition thatwewere in before. But that, Isuggest,isadenialofthedoctrineofregeneration!ThosewhoareChristiansandwhoarebornagain,maybackslide;theymaynotabideinChristinthismysticalsense,but,eventhen,theydonotreturntowheretheywerebefore.Theyarebornagain;thereisthisnewprinciple in them; thechangehas takenplaceand thechange is still there.Theyarenotmanifestingitfullybutitisthereandwemustnotdescribethosepeopleasrevertingtotheprecisepositiontheywereinbefore.

It is exactly the same with that other illustration about the lifebelt. The sinner iscomparedtoamanintheseawhocannotswim,but,wearetold,aslongasheputsonthelifebeltheisheldup.Yes,butifhewrigglesoutofthelifebelt,hewillsinktothebottom.Nowthereagain, it seems tome, isadenialof thedoctrineof regenerationbecause it tellsus thatwhen theman isnotabiding,he findshimself inexactly thesame position in which he was before, as if nothing had happened to him and nochangehadtakenplace.

Butaswehavesaid,thedoctrineofregenerationteachesthatthechangeisonewhichtakesplacenotmerelyinourrelationshiptotheLordorinourrelationshiptotruth,butissomethingthatGoddoeswithinus.Itisanewlifeputinus,anewprincipleoflifeandobedience,andtherefore,ofcourse,itissomethingwhichgrowsanddevelopsandbecomesprogressivelygreater.ListentotheapostlePaulsayingthat:‘Butweall,’hesays,‘withopenfacebeholdingasinaglassthegloryoftheLord,arechangedintothesameimagefromglorytoglory’(2Cor.3:18).Nowthere,yousee,isdevelopmentandgrowth.Why?Becausethisprincipleoflifehasbeenputin.‘Wearechanged,’asCharlesWesleyputsit,drawinguponthatverse,‘fromgloryintoglory,tillinheavenwetakeourplace.’Thework iswithinus,andwearechanged,weareno longerthesame.All these scriptural terms should surely have saved us from the error that isillustratedinthepicturesofthepokerandthe lifebelt.Wearetalkingofarebirth,anewbirth,ofbeingbornagain,ofanewcreation.Eachofusisvirtuallyanewperson.

Now I cannot emphasise that too strongly because it is not only something that isclearly taught in Scripture, butwhenwe come on later to deal with the doctrine ofsanctification,we shall ofnecessity seehow important it is thatweunderstand thisparticular teaching about regeneration. If we do not, we shall unconsciously bedenyingthedoctrineofregenerationaltogetherinouranxietytogetpeopletoabideinChrist.Itisrighttoexhortpeopletodothat,andweshalldosowhenwecometothatdoctrine, but we must never put it in such a way as to give the impression thatregeneration simply consists in a new relationship to Christ. That is to introduce a

veryrealconfusion.

WhyisRegenerationEssential?

So,then,havingemphasisedtheprofoundinwardcharacterof thechange, letmegoontoaskaquestion:Whyisthischangeabsolutelyessential?Onwhatgroundshavewetheright tosay that it is?Well, firstofallScripture teaches that.YourememberagainwhatourLordsaidtoNicodemus: ‘Verily,verilyIsayuntothee,Exceptamanbeborn again, he cannot see the kingdom ofGod’ ( John 3:3 ). Then he also says:‘ExceptamanbebornofwaterandoftheSpirit,hecannotenterintothekingdomofGod’ (v. 5 ). The rebirth is an absolute, utter essential. Aman cannot even see thekingdom,letaloneenterit,unlesshehasbeenbornagain.

Paul teaches the same thing in Galatians 6:15 : ‘In Christ Jesus,’ he says, ‘neithercircumcisionavailethany thing,noruncircumcisionbutanewcreature.’That is theonlythingthatmatters:notcircumcision,northeabsenceofitbutthenewcreature,thenewcreation.Andagain, inEphesians 4:24 , Paul says the same thingwhenhedescribes the new man, ‘which after God is created in righteousness and trueholiness’.

But, inmanyways, one of themost important texts in this connection is Hebrews12:14: ‘Followpeacewithallmen,andholiness,withoutwhichnomanshallseetheLord.’Holinessisabsolutelyessentialand,markyou,holinesstheredoesnotmerelymeanasanctificationthatyoumayormaynotreceive.Withoutholinessnomanshall— can — see the Lord. So it is no use saying that some Christians have receivedsanctification and some have not, and that those who have not are still going toheaven—withoutholinessheaven is impossible.And it is in regeneration that thisholinessisimplantedinus.Thisnewlifeisaholylife,aholyprincipleisplacedwithinus.

There, then, are the explicit statementsofScripture.But thereareother statementswhich teach thesamethingby implication.Eternal life isdefinedasaknowledgeofGod: ‘This is life eternal, that theymight know thee the only true God, and JesusChrist,whomthouhastsent’(John17:3).OurLordsaysthatHehascome‘thattheymighthavelife,andthattheymighthaveitmoreabundantly’(John10:10).Hehascometogiveuseternal lifeandeternal lifecomprises thisknowledgeofGodandofJesus Christ whomHe has sent. And that in itselfmakes regeneration an absolutenecessity.Godisholy.GodislightandinHimisnodarknessatall.SolifeeternalistoknowHimand to have fellowshipwithHim.And, therefore, itmeans, of necessity,thatmynaturemustcorrespond.Theremustbesomethinginmewhichcorrespondstothatandcanenjoythat.

Yes,butweknowthat,bynature,menandwomenastheresultofthefall,andasthe

resultofsin,aretheexactoppositeofthat.Andagain,thatiswhyourLordputsitsoplainly inspeaking toNicodemus.Nicodemuswas trying tounderstandand thoughthecouldgofromwherehewastothenextposition.No,no,saysourLord,‘Thatwhichisbornofthefleshisflesh;andthatwhichisbornoftheSpiritisspirit’(John3:4),and there isnothing incommonbetween thematall.Youcannotmix the fleshandthe Spirit, it simply cannot be done. It is no use arguing, He says, the thing isimpossible.There is thespiritual,here is thesinful, thatwhichbelongs to the flesh,and you cannot bring them together. You must be born again. You must be madespiritual.

So the character of God and the character of men and women as the result of sinmakesregenerationessential,becausethereisnosuchthingasaninnatedivinesparkinhumanbeings.Ofcourse,thepeoplewhobelieveinadivinesparkdonotbelieveinregenerationandtheyareperfectlyconsistent.Butitdoesseemratheroddthatpeoplewhodenouncethedoctrineofthedivinesparkneverthelessseemtothinkthat thereis something in humannaturewhich cando a great deal andwhichdoes notmakeregenerationanabsoluteandpriornecessity.

Soregenerationmustcomeattheverybeginningbecauseifitispossibleformetodosomethingwhichwilleventuallyleadtomyregeneration,Idonotneedregeneration.IfI,bymyself,asIamastheresultofthefallandofsin,canappreciatespiritualtruth,ifIcanappreciatethegospelandsay,‘YesI’mgoingtopayattentiontothat,’andthen,astheresultofmypayingattention,Iambornagain,wellthen,Idonotneedthegiftof life. If I have already got the ability and the power and the discrimination torecognisetruthandtodesireit,thenIdonotneedtoberegenerated.Butthefactis,ofcourse,thatIdonothavesuchapower.Menandwomen,astheresultofthefallandofsin,donotdesirethistruth.TheyareatenmityagainstGod.TheyareopposedtoGod.‘Youthatweresometimealienatedandenemiesinyourmindbywickedworks,’saysPaul(Col.2:21).TheyhatethelawofGod.TheyhavenothingtodowithHim.Theyarecarnal,carnallyminded.They‘mindthethingsoftheflesh’(Rom.8:5).Soregeneration is not only essential, but is essential at the beginning; you can havenothingwithout it. It is impossible foranythingtohappen inuswhichcanmakeusChristiansuntilregenerationhastakenplace.

HowisRegenerationBroughtAbout?

Nowthatbringsusontothenextquestion:Howexactlyisregenerationbroughtaboutinus?Thisisaninterestingsubject.Itisnotmerelyaquestionofthemoralinfluenceofthetruth.Thosewhoarenotevangelicalsaythataspeoplelistentothegospel,astheycomeunderitsinfluenceanditspower,itchangesthem.Theyliketheideas,theytakeholdofthem,andtheeffectoftheideasandofthetruthissuchthattheybecomedifferentpeople;theyarechanged.Butthatisnotit.Wearetalkingaboutsomethingthat happens down in the depths of the personality, and this is what brings about

change.

Moral influence can, of course,make a great difference. It canmake people changetheirideas.Itcanmakethemchangetheirwayofliving;itcanturnadrunkardintoateetotaller—ithasoftendoneit.Youcanpresentargumentsandtheargumentmaygohome.Someonemaygiveupdrinkcompletely,becomeverysober,andanadvocateoftemperance,withoutChristbeingmentionedatall.Underthemoraleffectoftruth,andthemoralinfluenceofideas,peoplecanproducegreatchangesinthemselves.Butthatisnotwhatwearedealingwithhere.

Secondly, it is not produced by baptism either. This is an old controversy, an oldsource of discussion. The Roman Catholic Church teaches that regeneration isproducedandaccomplishedthroughtheinstrumentalityofbaptism,andonlythroughbaptism. You must be baptised before you can be regenerate. I do not want toanticipatealaterlecture,butletusbeclearatthispoint.Inbaptism,RomanCatholicsteach that our sins are forgiven and that ourmoral nature is changed and renewedwithin us. We are told that baptism delivers us from the inherent power anddefilementoforiginal sin.Youremember that,as the resultof the fallofAdamandourconnectionwithhim,wearealldefiled,andthepowerofsinhasenteredinuponus.NowRomanCatholicsteachthatwhenachildisbaptised,itisdeliveredfromtheinherent power andpollution of original sin.All that it has inherited fromAdam iswashed away, blotted out, and not only that, by baptismwe aremade children andheirsofGod.

TheAnglo–Catholics also teachbaptismal regeneration.And, strange though itmayseem,thesameistrueoftheLutherans.Lutherneverquitegotridof thisview,andneitherhavehisfollowers.ThereisonedifferencebetweentheLutheranandRomanCatholicviews.TheCatholicssaythatyoucannotberegeneratewithoutbaptism;theLutheranssaythatyoucanbutthattheusual,normalmannerisbymeansofbaptism.Well,wedonotteachthat.Wesaythatregenerationisnotbybaptism,that there isabundantscripturalevidence inthebookofActsalonetoprove that thepeoplewhowere baptised were those who gave evidence that they were already born again.Indeed,theywerebaptisedbecausetheyhadbeenbornagain. Itwasgivenasasignandasealtothembecausetheyhadproducedevidenceofthenewbirth.

WhatistheRelationshipofRegenerationtotheWordthatisPreached?

But to us a much more interesting and fascinating question is this: What is therelationshipofregenerationtothewordthatispreached?Thereareanumberoftextsthatsuggestthatourregenerationtakesplacethroughandbymeansoftheword.Letmesuggesttwotoyou.James1:18:‘Ofhisownwillbegatheuswiththewordoftruth,thatweshouldbeakindof firstfruitsofhiscreatures.’Thenthere is1Peter1:23 :

‘Beingbornagain,notofcorruptibleseed,butof incorruptible,by thewordofGod.’However,youwillrememberthatinthelastlectureIdrewadistinctionbetweentheactofregenerationandthecomingtobirthandsaidthattheremaybealongintervalbetween the two. Now I suggest to you that both these texts I have quoted areconcernedaboutthebringingtobirth.Anditiscertainlythewordthatdoesthat.Itistheeffectualcall,comingthroughthemediumoftheword,that,asitwere,bringstheseedoflifetolife,sothatthebirthtakesplace.Butifyoukeepinmindthedistinctionbetween the generation and the actual coming to birth, I think you will see thedifference.Thewordisused,notintheactofgenerating,butinthebringingoutintolifeofthatwhichhasalreadybeenimplantedwithin.

At this point somewould quote the parable of the sower and the different types ofground, and emphasise that the life is in the seed and so on. But surely thewholepointofthatparableistoemphasisethecharacterofthegroundintowhichtheseedisput.Itisstonyground?Isitencompassedbythorns?Andsoon.Orisitgoodground?In other words, the teaching in that parable is that what really matters is thatfundamental somethingwhichwecall thedisposition.And if thathasbeen changedandputright,then,whenthewordcomes,itwillbeeffectual;itwillleadtotheresult;itwillyieldthefruit.

Indeed,theScripturesdoseemtoteachthatquiteexplicitly.Take,forinstance,John6:65 : ‘Therefore said I unto you,’ says our Lord, ‘that noman can come untome,exceptitweregivenuntohimofmyFather.’Nowtherewerethepeople,hearingthesameword,andaswehavealreadyseen,somecame,somewentaway—whatwasthedifference?Itisthis,ourLord,says,‘…exceptitweregivenuntothemofmyFather.’And again Iwould remind you ofwhatwe are told aboutLydia. It was because theLordhad ‘openedherheart’ that sheattended toPaulandreceived theword. Itwasnotthewordthatopenedherheart,itwastheactoftheLord.Itwasthisthatledtoher reception of the word. That surely must be the order. And the argument of 1Corinthians2,especiallyverses12to15,obviouslyteachesthesamething.

WhatAbouttheOldTestamentSaints?

Buttherearetwofinalargumentsaboutthiswhicharenotonlyofgreat importance,but,itseemstome,ofverygreatinterestalso.WhatabouttheOldTestamentsaints?Nowwhenweweredealingwiththedoctrineofthecovenant,wewereatgreatpainstoemphasisethattheOldTestamentsaintsareinthesamepositionasweare.ThereisonlyonecovenantintheOldandintheNewDispensations.AndyouandItodayarethe children of Abraham, Abraham is our father, because we are children of faith.Thereisadifference,ofcourse,intheadministrationofthecovenantintheOldandintheNew,butonlyonegreatcovenantofgrace.OurLordtellsusthatAbraham,IsaacandJacobwillbeinthekingdomandthatotherswillcomefromtheeastandfromthewestwhile the Jewswill be left outside ( Luke 13:28–29 ). In otherwords, theOld

Testament saintswerebornagain.Davidwasbornagain,hewas anewman, anewcreature,andsowerethepatriarchsandtheprophets.

TheauthoroftheepistletotheHebrewsputsitlikethisattheendofchapter11.Hesaidthatthosesaintsdidnotreceivethepromiseinfull.Hisargumentisthatitwaskeptbacksothattheyshouldnot,asitwere,runaheadofus.Hereitis:‘Andtheseall,having obtained a good report through faith, received not the promise: God havingprovidedsomebetterthingforus,thattheywithoutusshouldnotbemadeperfect’(Heb.11:39–40).Sowearemadeperfecttogether.But if thoseOldTestamentsaintswereregenerate,astheymusthavebeen,itisclearthatitisnotthewordthatactuallyperforms the act of regeneration. Regeneration is something that is not mediatethroughtheword,but immediate. Itwas theSpiritofGodwhodealtwith themandoperateduponthem.

The other argument is that about children, especially about infants. Now we allbelieve,dowenot,thatthereareinfantsandchildrenwhohavegoneandwhowillgotoheavenand spend their eternity in thepresenceofGod.Nowhow can a childbesaved?Obviouslyeveryinfantneedstobesaved.Ifyoubelieveinthedoctrineofthefallandinthedoctrineoforiginalsin,youmustbelievethateverychildisborninsinand‘shapenininiquity’(Ps.51:5);everychildisdeadintrespassesandinsins(Eph.2:21 ).Theyall inherit original sinandoriginal guilt fromAdam, every child that isborn.How,then,cananychildbesaved?Howcananychildevergotoheaven?

CanInfantsBeRegenerated?

Now,ifyouwanttoinsistuponthefactthatregenerationalwaysfollowsuponhearingthewordandbelievingitandacceptingit—howcanan infantbesaved?The infantcannotreceivetruth,itdoesnothavetheability;itdoesnothaveunderstanding,ithasnotawakenedtothesethings.Soistherenohopeforanyinfant?Wedonotbelievethat,weobviouslyrejectsuchasuggestion.Andtheansweris,ofcourse,thatachildisregenerated inexactly thesamewayasanybodyelse,because it is theactionof thisalmightybeing,ofGodHimself through theHolySpirit.Hecan implant the seedofspirituallifeinanunconsciousinfantwiththesameeaseasHecandoitinanadultperson.Thereforeyouseewhyitisimportantforustoconsiderwhetherregenerationis something that happens indirectly through the word or whether it is indeed thedirectoperationofGoduponus.AndIamteachingagain,asIdidinthelastlecture,that it is immediate, direct, it is God creating anew asHe created theworld out ofnothingatthebeginning.

CanRegenerationbeLost?

And, finally, the last thing is that obviously, in the light of all this, regeneration issomethingthatcanneverbelost.Ifyouareregenerate,youwillremainregenerate.It

seemstomethatthisisabsolutelyinevitablebecauseregenerationistheworkofGod.Yettherearethosewhoseemtothinkthatpeoplecanbebornagainastheresultofbelievingthetruthandthen, if theybackslideor fall intosinordeny the truth, theylosetheirregeneration.But if theycomebackagainandbelieveagain, thentheyareregenerateagain—asifonecanbebornagainanddieandbebornagainanddieanendless number of times! How important doctrine is! How important it is that weshouldbe clear as towhat the Scripture teaches about these things! It tells us thatregenerationistheworkofGodHimselfinthedepthsofthesoulandthatHedoesitinsuchawaythatitispermanent.‘NomanisabletopluckthemoutofmyFather’shand’(John10:29).

‘Iampersuaded,’saysPaul,andletusnoticethis,‘Iampersuaded’—heiscertain—‘that neither death, nor life, nor angels, nor principalities, nor powers, nor thingspresent, nor things to come, nor height, nor depth, nor any other creature, shall beable to separateus from the loveofGod,which is inChrist JesusourLord’ (Rom.8:38–39).AndwhenPaulsays that,he isexpoundingregeneration.It isnotmerelytherelationshipbetweenus,itisbecauseGodhasputthislifeinme,thatnothingcanseparateme fromHim. Andwhenwe come to deal with themystical union whichfollowsdirectlyfromthis,weshallseehowstillmoreinevitablethismustbe.Thisisapermanentworkandnothingcaneverbringittoanend.

TakethoseversesfromthefirstepistleofJohn:‘WhosoeverisbornofGoddothnotcommitsin’—whichmeansthatsuchapersondoesnotgoonabiding insin.Why?Well—‘forhisseedremainethinhim:andhecannotsin,becauseheisbornofGod’(1John3:9).HecannotgoonsinningbecauseheisbornofGod.Letusbeclearaboutthat.ThemanorwomanwhoisbornofGod,whoisregenerate,simplydoesnotandcannotcontinue—abide—inalifeofsin.Theymaybackslidetemporarily,butiftheyarebornofGodtheywillcomeback.Itisascertainasthattheyhavebeenbornagain.Itisthewaytotestwhetherornotsomeoneisbornagain.

Ortakethatotherwordin1John2:19:‘Theywentoutfromus,buttheywerenotofus;foriftheyhadbeenofus,theywouldnodoubthavecontinuedwithus:buttheywentout, that theymightbemademanifest that theywerenotallofus.’Theyweremembersof theChurch, thesepeople, they appeared tobeChristians, they said therightthingsanduptoapointtheirlifeseemedtoberight,butthey‘wentout’.Why?Theywent out ‘because theywere not of us’— theywere not regenerate. They hadneverbeenbornagain.Thatiswhytheyhavegoneout,saysJohn,inasense,togiveproofofthefactthattheyhaveneverreallyhadlife.

‘But what about Hebrews 6 and 10 ?’ asks someone. The answer is that there isnothingineitherofthosechapterstosuggestthatthosepeoplewereeverregenerate.Theyhadhadmarvellousexperiences,butthereisnothingtosaythattheywerebornagain. They were not, and that is the explanation. The regenerate abide. Theymay

backslide,theymayfallintosin,theymayfail,buttheyabide,becausethelifeisthere.TheothersmayappeartobefullyChristianbutifthereisnolifetheywillnotabide.Lifeshowsitself,itgivesproofofitsexistence—asweshallgoontosee.