Baptism Not Regeneration

Adapted from a Sermon By

George Burder

Who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

(John 1:13)

The theme of this morning's sermon is the difference between Baptism and Regeneration, and in particular the fact that they are not one and the same thing. Though we may already feel we know this, since there are so many who are sadly mistaken on this matter it can only be helpful to be reminded of how Baptism is not Regeneration. And our text is John 1:13: who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

One of the most plain and important doctrines revealed in the word of God is that of the guilty and dangerous state of man as a fallen creature. The testimony of the Scripture is, that "sin came into the world through one man, and death through sin;"(Romans 5:12) that "the world is guilty before God;"(Romans 3:19 NKJV) that "the whole world lies in the power of the evil one,"(1 John 5:19) those only excepted who are "born of God."(1 John 3:9)---This is the true state of man; of every man, by nature: but God, in his infinite mercy, "remembered us in our low estate;"(Psalms 136:23) and devised means for our deliverance.

He determined to send both his Son and his Spirit into the world. He so loved the world, that he "sent his Son to be the propitiation for our sins;"(1 John 4:9) he also gave his Holy Spirit for the purpose of changing our natural dispositions, enabling us to "die to sin and live to righteousness,"(1 Peter 2:24) that we may serve him in this world, and be "qualified to share in the inheritance of the saints in light."(Colossians 1:12) Both these gifts are equally necessary:---the former relates to justification; the latter relates to sanctification, or the habit and disposition of our souls towards him.

This change, in Scripture, is represented as a very great change; not a partial, but a universal change; not merely external, but an internal change. It is such a change as is properly called a new birth---a resurrection from the dead---a new creation. The term whereby it is usually described in Scripture is Regeneration, or the New Birth.

One of the most memorable passages in which this doctrine is taught, is in the third chapter of John's gospel; where we read of a conversation between our blessed Savior, and Nicodemus, a ruler of the Jews. In that discourse, the nature of the change is explained; the necessity of it insisted upon; and the objections to it are answered; and while the world endures, this passage will continue to be an impregnable fortress, in which this grand truth will be preserved. From this Scripture it appears that religion is a supernatural change of the heart of man; or, as it is most strikingly expressed in the words of our text, a being born of God.

But at various times certain commentators have maintained that regeneration is merely baptism with water; that every person duly baptized is born again; and that no other regeneration is to be expected in this world.

One of these commentators expresses himself in the following way: "Those who are baptized are immediately translated from the curse of Adam, to the grace of Christ. The original guilt which they brought into the world is mystically washed away, and they receive the forgiveness of all the sins they may themselves have committed: they become reconciled to God, partakers of the Holy Spirit, and heirs of eternal happiness. They acquire a new name, a new hope, a new faith, a new rule."

The same author later says, that "all those expressions---regeneration---born of water and of the Spirit---born again to a lively hope---born again not of perishable seed, and such---all relate to the simple act, once performed on every individual."

And again, "the word Regeneration is in the Scripture solely and exclusively applied to the one immediate effect of Baptism once administered, and is never used synonymously to the repentance or reformation of Christians, or to express any operation of the Holy Spirit upon the human mind subsequent to baptism."

Another commentator says, that in baptism a supernatural grace is conferred---a new principle put into us---a new principle of life and action, even the Spirit of grace---the sanctification of the Spirit, which makes us heirs of salvation, and entitles us to eternal life; and this, he adds, "extends to everyone, to whom baptism is rightly administered---that to deny this, is to deny its sacramental character---is heresy---is, in some sense, despising the Spirit of grace"---and that, "no other regeneration is possible in this world."

These teachings are profoundly incorrect, and very dangerous to the souls of men; leading them to rest in an "appearance of godliness,"(2 Timothy 3:5) and keeping them from seeking those influences of the Holy Spirit to which, in Scripture, everything that is truly good in experience and practice is ascribed.

In order to expose the fallacy of the opinions just stated, let us consider our text as it shows that the change which occurs in a true believer is something more, something far greater, than baptism by water.

From this text, comes this simple observation, that

All real Christians are born of God.

This agrees with what our Lord says in his discourse with Nicodemus, in the third chapter of John's gospel, the third and following verses, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God." And in the fifth verse our Lord says, in answer to the objection of Nicodemus, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." In the 8th verse, he says "the wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." It is a spiritual, a heavenly, and divine birth in its nature; and is carefully distinguished, in the words of the text, from every other kind of birth.

The apostle in the text affirms that all believers are born, "not of blood;" "nor of the will of the flesh;" "nor of the will of man," but, of God. "Not of blood;" by which, we understand, is meant not by a natural descent from Abraham, in which the Jews trusted and boasted; and in which the apostle Paul once trusted---when he was in a natural state, while neither they nor he resembled their ancestor, nor "walked in the steps of his faith."(Romans 4:12) Nor is this birth to be ascribed to circumcision, on which also the Jews placed much dependence; just as nominal Christians now do upon baptism, not paying attention to the circumcision of the heart; and of this the apostle speaks decidedly in the second chapter of his epistle to the Romans, "for no one is a Jew who is merely one outwardly, nor is circumcision outward and physical.  But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God."(Romans 2:28-29) This passage ought to be seriously considered by those who believe that external baptism is enough, and that the internal baptism of the Spirit is unnecessary.

Again, it is said, "not of the flesh"---this inward and spiritual change is not derived from our natural parents; is not to be ascribed to their piety, their prayers, their good advice, or good wishes for their offspring, for all these, sadly! too frequently fail. Nor is it to be ascribed to the virtue of any ceremonial observances, which are sometimes called flesh, even the appointments of God, of an external kind, when depended upon to the neglect of their spiritual intent. The apostle Paul alludes to these, when he speaks of "confidence in the flesh,"(Philippians 3:3) which he once had, when he was in a natural state.

It is further said in our text, "not of the will of man;"---not from any innate principle of man; not from any goodness of our own hearts, nor from the eloquence of man; the most powerful arguments of the most holy and zealous ministers of the gospel may come to nothing; they may be "instructors," but without the Spirit of God, they cannot be "fathers" in Christ. Paul may plant, and Apollos water, but it is God who gives the growth.(1 Corinthians 3:7)

Having stated, then, that it is not of blood, nor of the will of the flesh, nor of the will of man; he affirms that it is "of God;" he ascribes this new nature to the will and power of God. It is of his own free, sovereign will, as James expresses it, "Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures."(James 1:18)

And the expression, "born of God," certainly denotes the holy effect of this spiritual change; for to be "born of God" must mean, being made the partaker of a divine nature. As children partake of the same nature with their parents, so he that is born of God must be a partaker of "a divine nature," as it is affirmed by the apostle Peter---"by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire."(2 Peter 1:4)

Surely, all this must denote something far more and greater than water baptism.

Let us now consider, from Scripture, certain effects of this divine birth, and then let it be fairly examined whether they are always found in persons who have been baptized.

In the first place, All those who are born of God have received Christ.

The text refers to such persons in the twelfth verse of this chapter---"to all who did receive him, who believed in his name, he gave the right to become children of God." Here it is affirmed that all who are born of God, receive Jesus Christ: and it is as much the character of believers now, to receive Jesus Christ, as it was then. He is set before us in the gospel; he is exhibited, proposed, and offered to us, as an all-sufficient Savior, who, by his obedience to death, has brought in everlasting righteousness. And in Romans we are said "to rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation."(Romans 5:11) Believing in Jesus is an evidence of being born of God, as the apostle John also says, "Everyone who believes that Jesus is the Christ has been born of God."(1 John 5:1)

Now can all this be said of every baptized person? Do not many such persons reject, not receive, Christ? Do not many substitute their own merits, in place of the righteousness of Christ; not submitting to his righteousness? Do they not refuse to submit to his instructions as the great Teacher, preferring the dictates of their own judgment and the opinions of a mistaken world? and do not the unholy lives of many declare that they reject him as a king, and will not allow him to reign over them?

Secondly. It is affirmed in 1 John that "No one born of God makes a practice of sinning, for God's seed abides in him; and he cannot keep on sinning, because he has been born of God"(1 John 3:9)---that is, because he partakes of a divine nature by means of his new birth. By "making a practice of sinning," we are to understand living habitually in sin; for "there is not a righteous man on earth who does good and never sins:"(Ecclesiastes 7:20) but believers do not make, as it were, a trade of sin; or live in the willful habitual practice of it, being "born again, not of perishable seed but of imperishable, through the living and abiding word of God."(1 Peter 1:23)

But can it be said of the bulk of professing Christians---of baptized persons---that they "do not make a practice of sinning?" Sadly that is evidently not the case.

Thirdly. It is testified by the apostle John that "everyone who has been born of God overcomes the world. And this is the victory that has overcome the world---our faith."(1 John 5:4) Believers, that is, person's born of God, are enabled to conquer the pleasures and allurements of this world; faith grasps the great invisibles of eternity, so that the most splendid things of time appear like the trinkets and toys of children. So Moses, when he might have commanded the honors and pleasures of the Egyptian court, renounced them all, and chose "rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin"(Hebrews 11:25) like the apostle Paul, who said, "Far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world."(Galatians 6:14)

Nor can the frowns of the world discourage the true believer. It is a certain truth that "all who desire to live a godly life in Christ Jesus will be persecuted."(2 Timothy 3:12) In most ages of the church, the people of God have been called to endure fines, imprisonment, racks, torture, and flames, for the sake of Jesus Christ; but still they were made more than conquerors through him that loved them.

But is this the character of all baptized Christians? Do we not see them crowding the wide road that leads to destruction? Has their baptism changed the disposition of their hearts, so that they do not love the world, nor the things of the world? Are they not profane, worldly, lovers of pleasure more than lovers of God?

Once more, fourthly, That the great change of which we speak, the new birth, is infinitely superior to baptism, appears from its being always represented in Scripture as brought about by the special power of God, particularly in Ephesians 1 where we read of "his power toward us who believe, according to the working of his great might ". The apostle Paul there compares the power of divine grace which had changed their hearts, to the mighty power exerted on the body of Christ when he was raised from the dead. It is therefore called, a resurrection, as well as a regeneration. You has he made alive, says the apostle to the Ephesians, "who were dead in trespasses and sins."(Ephesians 2:1)

And, in another place, it is said, "The dead will hear the voice of the Son of God, and those who hear will live."(John 5:25) Sometimes it is termed, "A creation," which must doubtless be the work of God; as the apostle Paul speaks, "in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation:"(Galatians 6:15 NKJV) and the same sentiment is expressed by "taking away the heart of stone, and giving a heart of flesh."(Ezekiel 36:26) But is it possible that the application of water to the body should produce such a change? Do we not see multitudes of baptized persons, who have not had the heart of stone removed? Is it not evident, then, that to be "born of God," or, to be "a new creation," must stand for something more and greater than to be baptized with water?

And now for a few observations as we come to a close.

It is pleaded by the advocates for baptismal regeneration, that our Lord says, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God."(John 3:5) It should be noticed, that when our Lord uttered these words, baptism, as a Christian ordinance, had not yet been instituted, though the baptism of John was generally practiced; but it is not likely that our Lord would insist in this solemn manner on the absolute necessity of baptism, when as yet it was not ordained by Christ himself.

The most natural interpretation of being "born of water and the Spirit" is, that the grace of God purifies the soul, as water cleanses the body. In like manner it was predicted of Christ, "He will baptize you with the Holy Spirit and fire;"(Matthew 3:11) that is, the grace of God, the Spirit, will operate on your souls like fire, consuming the dross of corruption in your natures. Besides, there is no more reason to suppose that baptism is always accompanied by the regenerating influence of the Holy Spirit, than that in the Lord's Supper every communicant is made a partaker of the body and blood of Christ, to his spiritual nourishment and growth in grace; doubtless it is too often received in an unworthy, and therefore fruitless manner.

Besides, if someone will maintain, as the authors that have alluded to do, that being born of water and the Spirit necessarily signifies baptism---what will be the consequence? It can mean nothing less than the eternal damnation of everyone that is not baptized; for Christ solemnly declares, that "unless one is born again he cannot see the kingdom of God;"(John 3:3) and if baptism is regeneration, then it follows, that if a person is not baptized, he cannot be saved. But who will go so far as to teach this?

Besides, there is a great number of pious persons, who conscientiously defer their own baptism, perhaps from an unfounded fear that they are not proper subjects of baptism; in the same manner as many abstain from the Lord's table; but will they therefore be condemned? and would it not be uncharitable in the extreme to say they are not born of God, but are the children of the devil, because water has not been applied to them?

There is another class of Christians, who reject baptism altogether, and the Lord's Supper too; Such an opinion, or practice is clearly unscriptural; but must they therefore be doomed to destruction? They must, if baptism is regeneration; for, on that principle, the unbaptized are unregenerated, and the unregenerate cannot be saved.

Antiquity is also pleaded for the purpose of proving that baptism is regeneration. Now it is true that some of the early writers, called the Fathers, in the second and following centuries, did speak in this way. But this may be readily accounted for. Such was the state of the world at that time, and such the danger of making a public profession of Christianity, that it was charitably concluded that all adult persons, coming forward by baptism to profess themselves Christians, were sincere, and therefore it was presumed that the baptized were regenerated, and this led them to call the sign by the name of the thing signified; baptism being an outward and visible sign of that inward and spiritual grace.

We will close with a passage from Dr. Doddridge, in his sermons on regeneration, which is worthy of the most serious consideration: he says "And though persons are taught to speak of their state, in consequence of baptism, in very high, and, I fear, dangerous terms, yet when good men come to explain those terms, it evidently appears that many, of whom they are used, are so in a state of salvation, as to be daily deserving of damnation---so the children of God, as also to be children of the devil---and so inheritors of the kingdom of heaven, as to be children of wrath and on the brink of hell."(Works v2, p.395)

Let us beware, then, of depending on our baptism, without being made spiritually new creatures in Christ Jesus.(2 Corinthians 5:17) This is a dangerous and destructive doctrine.

Let us seriously inquire, each for himself, Am I born of God? and the answer does not seem to be difficult. Several passages of Scripture were quoted, in which the Apostle tells us what are the characters of persons who are born of God; they are persons who have "received Christ,"(Colossians 2:6) who do not "make a practice of sinning,"(1 John 3:9) and who have "overcome the world."(John 16:33) By these marks we may know whether we are born of God or not.

And let us, if born of God, display it in the whole of our character and conduct. Let us consider what dispositions of mind, and what kind of behavior may be expected from persons of such high birth. Let us "be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom we shine as lights in the world."(Philippians 2:15) Let us be followers, or "imitators of God, as beloved children."(Ephesians 5:1)

Finally, Let us recollect what future and eternal blessings belong to us as children of God. If we are born of God, we are the children of God; and "if children, then heirs---heirs of God and fellow heirs with Christ;"(Romans 8:17) to whom, with the Father and the Holy Spirit, be everlasting praises.