Chapter XVIII · The Upper Room — J. C. Ryle
— John 3:3; 2 Cor. 5:17
THE paper which begins at this page is intended to supply information to all Churchmen who are puzzled and perplexed about baptismal regeneration. That famous doctrine is so widely held, and so confidently declared to be true, that I think it desirable to discuss the whole subject under the simple form of questions and answers. I wish to show those whose minds are in a state of suspense, that Churchmen who hold that baptism and regeneration do not always go together, have a great deal more of reason, logic, Scripture, and the Prayer Book on their side than is commonly supposed. Their views, at any rate, ought not to be regarded, as they too often are, with supercilious and unreasoning contempt. I venture, therefore, to think that the arguments contained in this paper deserve respectful consideration.
- What is regeneration?
It is that complete change of heart and character which the Holy Spirit works in a person when he becomes a real Christian. The Church Catechism calls it “a death unto sin, and a new birth unto righteousness.” It is the same thing as being “born again,” or “born of God,” or “born of the Spirit,” “Except a man be born again” means “except a man be regenerate.” “If any man be in Christ, he is a new creature;” that is, he is “born again, or regenerate” (John 3:3; 2 Cor. 5:17).
- Bat are not all professing Christians real Christians?
Certainly not. Thousands, unhappily, are only Christians in name, and have nothing of real Christianity either in their hearts or lives. Just as St. Paul said, “He is not a Jew, which is one outwardly” (Rom. 2:28); so he would have said, “He is not a Christian, which is one outwardly.” Just as he said, “He is a Jew, which is one inwardly;” so he would have said, “He is a Christian, which is one inwardly.” In short, real Christians are regenerate, and merely nominal Christians are not.
- But how are we to know whether we are regenerate or not? Is it a thing we can possibly find out before we die?
Regeneration may always be known by the fruits and effects it produces on a person’s life and character. It is always attended by certain marks, evidences, effects, results, and consequences. Every regenerate person has these marks more or less distinctly, and he that has them not is not regenerate. A regeneration which produces no effects, bears no fruit, and cannot be seen in a person’s life, is a regeneration never mentioned in Scripture.
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What are the marks and evidences of regeneration? They are laid down for us so clearly and plainly in the First Epistle of St. John, that he who runs may read them. It is written there, “Whosoever is born of God cloth not commit sin;” “Whosoever believeth that Jesus is the Christ is born of God;” “Every one that doeth righteousness is born of Him;” “Every one that loveth is born of God;” “Whatsoever is born of God overcometh the world;” “He that is begotten of God keepeth himself” (1 John 3:9, 5:1, 2:29, 4:7, 5:4, 5:18). If plain English words have any meaning, these texts mean that he who has these marks is “born again” or “regenerate,” and he who has them not is not regenerate.
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Have all regenerate persons these marks of regeneration in the same degree of depth, strength, clearness, and distinctness?
Most certainly not. There is a wide difference between the highest and lowest measure of grace possessed by those who are “born again.” There are real and true Christians who are only “babes” in spiritual attainments, and there are others who are “strong,” and vigorous, and able to do great things for Christ (1 John 2:12-14). The Scripture speaks of little faith and great faith, of little strength and great strength. One thing only is certain,—every regenerate person has more or less the marks of regeneration, and he who has none of them is not born again (Matt. 14:31, 15:28; Rev. 3:8; Rom. 15:1).
- But are not all baptized persons regenerate, and does not regeneration always accompany baptism
Certainly not. Myriads of baptized persons have not a single Scriptural mark of regeneration about them, and never had in their lives. They know nothing whatever of “a death unto sin, and a new birth unto righteousness.” On the contrary, they too often live in sin, and are enemies of all righteousness. To say that such persons are “regenerate” on account of their baptism, is to say that which seems flatly contrary to the First Epistle of St. John. The Church Catechism says that baptism contains two parts,—the outward and visible sign, and the inward and spiritual grace But the Catechism nowhere says that the sign and the grace always go together.