"Decisional Regeneration" by James Adams

What is Regeneration?

"Except a man be born again¹, he cannot see the kingdom of God" (John 3:3). Our Lord Jesus Christ taught that the new birth is so important that no one can see heaven without it. Mistakes concerning this doctrine have been very destructive to the Church of Christ. Regeneration, or the new birth, is a work of God. It is not a work of man. It is not something that man does but something that God does. The new birth is a change wrought in us, not an act performed by us. This is stated so beautifully by the Apostle John when in the first chapter of his Gospel he speaks of the children of God as those "which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (v. 13).

What is "Decisional Regeneration"?

The history of the Christian Church has seen many errors concerning the new birth. These teachings depart from Scripture by attributing to man the ability to regenerate himself. When these false concepts of man and the new birth are adopted, churches soon become corrupted with false practices. The Roman Catholic church, the Anglican church, the Lutheran church and many other churches have all been corrupted at different times and to different degrees with the teaching of Baptismal Regeneration. Because of this erroneous teaching on regeneration, these churches have embraced false practices.

In the nineteenth century few controversies were so heated as the one over Baptismal Regeneration. It is interesting to note that C. H. Spurgeon (1836-1892), the most prolific preacher of that century, had printed in 1864 more copies of his sermon denouncing Baptismal Regeneration than of any other sermon. Baptismal Regeneration teaches that the new birth is conveyed by the waters of baptism. The sacrament is performed by man and is in his control.

But the twentieth century Church has, in "Decisional Regeneration," a more subtle falsehood to combat. "Decisional Regeneration" differs from Baptismal Regeneration only in the fact that it attaches the certainty of the new birth to a different act. This doctrine, just as Baptismal Regeneration, sees the new birth as the result of a mechanical process that can be performed by man. What is here called "Decisional Regeneration" has in its deceptive way permeated much of the Christian Church.

"The Importance of Repentance" by B.B. Warfield

By repentance we are to mean, not merely sorrow for and hatred of sin, but also the inward turning away from it to God, with full purpose of new obedience. By original sin we are to mean not merely adherent but also inherent sin, not merely the sinful act of Adam imputed to us, but also the sinful state of our own souls conveyed to us by the just judgment of God. When so understood, it would seem sufficiently clear that we must ‘repent of original sin.’ The corruption that is derived by us from our first parents comes to us, indeed, as penalty; but it abides in us as sin, and must be looked upon as sin both by God and by enlightened conscience itself...And thus it appears, that so far from its being impossible to repent of original sin, repentance, considered in its normative sense—not as an act of turning away from this sin or that sin, but of turning from sin as such to God—is fundamentally just repentance of ‘original sin.’ Until we repent of original sin, we have not, properly speaking, repented in the Christian sense at all. For it is characteristic of heathen thought to look upon sin atomistically as only so many acts of sin, and at repentance also, therefore, atomistically as only so many acts of turning away from sinning; the Christian conception probes deeper and finds behind the acts of sin the sinful nature and behind the specific acts of repentance for sins the great normative act of repentance for this sinful nature. He only, then, has really repented who has perceived and felt the filthiness and odiousness of his depraved nature and has turned from it to God with a full purpose of being hereafter more conformed to his image as revealed in the face of Jesus Christ (B.B. Warfield, Selected Shorter Writings - 1

"A Most Wholesome Counsel' by John Knox

HOW TO BEHAVE OURSELVES IN THE MIDST OF THIS WICKED GENERATION, TOUCHING THE DAILY EXERCISE OF GOD’S MOST HOLY AND SACRED WORD.

TO HIS BRETHREN IN SCOTLAND, AFTER HE HAD BEEN QUIET AMONG THEM.

The comfort of the Holy Ghost for salutation -

Not so much to instruct you, as to leave with you, dearly beloved brethren, some testimony of my love, I have thought it good to communicate with you in these few lines my weak counsel, how I would ye should behave yourselves in the midst of this wicked generation touching the exercise of God’s most holy and sacred word, without the which, neither shall knowledge increase, godliness appear, nor fervency continue among you. For as the word of God is the beginning of life spiritual, without which all flesh is dead in God’s presence; and the lanthorn to our feet, without the brightness whereof, all the posterity of Adam doth walk in darkness - and as it is the foundation of faith, without the which, no man understandeth the good will of God - so is it also the only organ and instrument which God useth to strengthen the weak, to comfort the afflicted, to reduce to mercy by repentance such as have slidden; and finally, to preserve and keep the very life of the soul, in all assaults and temptations.

And therefore, if that ye desire your knowledge to be increased, your faith to be confirmed, your consciences to be quieted and comforted, or finally, your souls to be preserved in life, let your exercise be frequent in the law of your Lord God. Despise not that precept which Moses (who by his own experience had learned what comfort lieth hid within the word of God,) gave to the Israelites, in these words, “These words which I command thee this day, shall be in thy heart; and thou shalt exercise thy children in them; thou shalt talk of them, when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thy hand, and they shall be papers of remembrance between thy eyes; and thou shalt write them upon the posts of thy house, and upon thy gates” (Deut 6). And Moses in another place commands them, to remember the law of the Lord God to do it, that it may be well unto them, and with their children, in the land which the Lord shall give them: meaning, that like as frequently memory and repetition of God’s precepts is the means whereby the fear of God, which is the beginning of all wisdom and felicity, is kept recent in mind, so is negligence and oblivion of God’s benefits received, the first step of defection from God. Now, if the law, which by reason of our weakness can work nothing but wrath and anger, was so effectual, that remembered and rehearsed of purpose to do it, it brought to the people a corporal benediction, what shall we say that the glorious gospel of Christ Jesus doth work, so that it be with reverence entreated? St Paul calleth it the sweet odour of life unto those that should receive life; borrowing his similitude from odoriferous herbs or precious unguents, whose nature is, the more they be touched or moved, to send forth their odour more pleasing and delectable. Even such, dear brethren, is the blessed evangel of our Lord Jesus; for the more that it be entreated, the more comfortable and more pleasant is it, to such as do hear, read, and exercise the same.

I am not ignorant, that as the Israelites loathed manna, because that every day they saw and ate but one thing, so some there be now-a-days, (who will not be holden of the worst sort,) that after once reading some parcels of the Scriptures, do convert themselves altogether to profane authors and human learning, because that the variety of matters therein contained doth bring with it a daily delectation; where contrariwise, within the simple Scriptures of God, the perpetual repetition of a thing is harassing and wearisome. This temptation, I confess, may enter into God’s very elect, for a time: but impossible it is, that therein they continue to the end; for God’s election, besides other evident signs, hath this ever joined with it, that God’s elect are called from ignorance (I speak of those that are come to the years of knowledge,) to some taste and feeling of God’s mercy, of which, they are never satisfied in this life, but from time to time they hunger and they thirst to eat the bread that descended from heaven, and to drink the water that springeth unto life everlasting; which they cannot do, but by means of faith; and faith looketh ever to the will of God revealed by his word; so that Faith hath both her beginning and continuance by the word of God. And so, I say, that impossible it is that God’s chosen children can despise or reject the word of their salvation, by any long continuance, neither yet loathe it to the end. Often it is, that God’s elect are holden in such bondage and thraldom, that they cannot have the bread of life broken unto them, neither yet liberty to exercise themselves in God’s holy word: but then do not God’s dear children loathe, but most greedily do they covert the food of their souls. Then do they accuse their former negligence, then lament and bewail they the miserable affliction of their brethren; and then cry and call they in their hearts, (and openly where they dare,) for free passage to the gospel. This hunger and thirst doth argue and prove the life of their souls. But if such men as having liberty to read and exercise themselves on God’s holy Scripture, and yet do begin to weary, because from time to time they read but one thing; I ask, why weary they not also every day to drink wine, to eat bread every day, to behold the brightness of the sun, and so to use the rest of God’s creatures which every day do keep their own substance, course, and nature? They shall answer, I trust, Because such creatures have a strength, as oft as they are used, to expel hunger, to quench thirst, to restore strength, and to preserve the life. O miserable wretches! who dare attribute more power and strength to the corruptible creatures in nourishing and preserving the mortal carcase, than to the eternal word of God in nourishment of the soul, which is immortal.

To reason with their abominable unthankfulness at this present, is not my purpose. But to you, dear brethren, I write my knowledge, and do speak my conscience, that so necessary as meat and drink are to the preservation of life corporal, and so necessary as the heat and brightness of the sun are to the quickening of herbs and to expel darkness, so necessary is also to life everlasting, and to the illumination and light of the soul, the perpetual meditation, exercise, and use of God’s holy word.

And therefore, dear brethren, if that ye look for a life to come, of necessity it is that ye exercise yourselves in the book of the Lord your God. Let no day slip over without some comfort received from the mouth of God. Open your ears, and He will speak, even pleasing things to your heart. Close not your eyes, but diligently let them behold what portion of substance is left to you within your Father’s testament. Let your tongue learn to praise the gracious goodness of Him who of his mere mercy hath called you from darkness to light, and from death to life. Neither yet may you do this so quietly, that you will admit no witness. Nay, brethren, ye are ordained of God to rule and govern your houses, I say, in some cases ye are bishops and kings; your wives, children, and family are your bishopric and charge; of you it shall be required how carefully and diligently ye have instructed them in God’s true knowledge; how ye have studied, in them to plant virtue, and to repress vice. And therefore I say, ye must make them partakers in reading, exhortation, and in making common prayers; which I would, in every house were used once a day at least. But above all things, dear brethren, study to practise in life that which the Lord commands, and then be ye assured, that ye shall never hear nor read the same without fruit. And this much for the exercises within your houses.

Considering that St Paul calls the congregation, the body of Christ, whereof every one of us is a member; teaching us thereby, that no member is of sufficiency to sustain and feed itself, without the help and support of any other, I think it necessary, that for the conference of Scriptures, assemblies of brethren be had. The order therein to be observed, is expressed by St Paul, and therefore I need not to use many words in that behalf: only willing, that when ye convene, (which I would were once a week,) that your beginning should be from confessing your offences, and invocation of the Spirit of the Lord Jesus to assist you in all your godly enterprises; and then, let some place of Scripture be plainly and distinctly read, so much as shall be thought sufficient for a day or time: - which ended, if any brother have exhortation, interpretation, or doubt, let him not fear to speak and move the same, so that he do it with moderation, either to edify, or be edified. And hereof, I doubt not, but great profit shall shortly ensue: for first, by hearing, reading, and comparing the Scriptures, in the assembly, the whole body of the Scriptures of God shall become familiar; the judgments and spirits of men shall be tried, their patience and modesty shall be known, and finally their gifts and utterance shall appear. Multiplication of words, perplexed interpretation, and wilfulness in reasoning, is to be avoided at all times, and in all places, but chiefly in the congregation, where nothing ought to be respected, except the glory of God, and comfort and edification of our brethren. If any thing occur within the text, or yet arise in reasoning, which your judgments cannot resolve, or capacities apprehend, let the same be noted and put in writing, before ye depart the congregation, that when God shall offer unto you any interpreter, your doubts being noted and known, may have the more expededresolution; or else, that when ye shall have occasion to write to such as with whom ye would communicate your judgments, your letters may signify and declare your unfeigned desire that ye have of God and of his true knowledge, and they, I doubt not, according to their talents, will endeavour, and bestow their faithful labours, to satisfy your godly petitions. Of myself, I will speak as I think; I will more gladly spend fifteen hours in communicating my judgment with you, in explaining, as God pleases to open to me, any place of Scripture, than half an hour in any other matter beside.

Further, in reading the Scriptures, I would ye should join some books of the Old, and some of the New Testament together: as Genesis and one of the Evangelists, Exodus with another, and so forth, ever ending such books as ye begin (as the time will suffer:) for it shall greatly comfort you, to hear that harmony and well-tuned song of the Holy Spirit speaking in our fathers from the beginning. It shall confirm you in these dangerous and perilous days, to behold the face of Christ Jesus’ loving Spouse and Kirk, from Abel himself, and from himself to this day, in all ages to be one. Be frequent in the Prophets, and in the Epistles of St Paul; for the multitude of matters most comfortable therein contained, requireth exercise and good memory. Like as your assembly ought to begin with confession and invocation of God’s Holy Spirit, so would I that they were never finished without thanksgiving, and common prayers for princes, rulers, and magistrates; for the liberty and free passage of Christ’s evangel; for the comfort and deliverance of our afflicted brethren in all places, now persecuted, but most cruelly now, within the realms of France and England; and for such other things, as the Spirit of the Lord Jesus shall teach unto you to be profitable either to yourselves, or yet to your brethren, whosesoever they be. If thus or better, dear brethren, I shall hear that you exercise yourselves, then will I praise God for your great obedience, as for them that not only have received the word of grace with gladness, but that also, with care do keep the same, as a treasure and jewel most precious. And because that I cannot suspect, that ye will do the contrary at this present, I will use no threatenings; for my good hope is, that ye shall walk as the sons of light, in the midst of this wicked generation; that ye shall be as stars in the night season, who yet are not changed into darkness: that ye shall be as wheat amongst the cockle, and yet, that ye shall not change your nature which ye have received by grace, through the fellowship and participation which we have with the Lord Jesus, in his body and blood. And finally, that ye shall be of the number of the prudent virgins, daily renewing your lamps with oil, as they that patiently abide the glorious appearance and coming of the Lord Jesus: whose omnipotent Spirit rule and instruct, illuminate and comfort your hearts and minds in all assaults, now and ever. Amen.

The grace of the Lord Jesus rest with you. Remember my weakness in your daily prayers.

Your brother unfeigned, JOHN KNOX.

THE 7TH OF JULY, 1556.

“A Most Wholesome Counsel” is from Select Practical Writings of John Knox. Issued by the Committee of the General Assembly of the Free Church of Scotland for the Publication of the Works of Scottish Reformers and Divines. (Edinburgh: 1845), pp 173-180.

"Access to God" By A.W. Pink

From Studies in the Scriptures   Publication: August, 1940

      The matter of our approach into the presence of God is one of vital importance, yet it is one (like so many others these days) upon which much confusion and misconception exists. We will not now attempt to canvass the principal errors pertaining thereto, for there would be little profit for either writer or reader in prosecuting such a task. Rather do we wish to call attention unto the various aspects of the subject, for it is failure to perceive these and hold their due balance which has resulted in the fostering of false impressions in quarters which some regard as being the most orthodox sections of Christendom. If one essential aspect of this subject be ignored, or if another one be emphasized to the virtual exclusion of everything else, then the most misleading and dangerous ideas must result therefrom.
      Let us begin by asking the question, Is it possible for a depraved and defiled creature to obtain access unto the thrice Holy One? If there is one thing taught more plainly in the Scriptures than another it is that sin separates the sinner and God. This fearful fact is impressively set forth in Genesis 3:24: that flaming sword was the symbol of a sin-hating God, barring approach unto the emblem of His presence. When Jehovah appeared on Sinai, amid the most solemn manifestations of His awful presence, even the favoured Hebrews were commanded under pain of death to keep their distance from Him. An Israelite who became ceremonially unclean was rigidly excluded from the Camp. Even when the tabernacle and the temple were erected, the common people were not allowed to enter the holy places. In how many different ways did God make it evident that sin obstructed any access to Himself!
      But not only does God debar the sinner from access, the sinner himself has no desire to approach unto Him-rather does he wish to flee as far as possible from His presence. A sense of sin and the guilt of it upon the conscience drives the sinner from the Lord. This fact was also solemnly exemplified at the dawn of human history-just as long as our first parents remained in dutiful subjection to their Maker, walking in obedience to His commandments, they enjoyed blissful communion with Him; but as soon as they became self-willed and rebellious, all was radically altered. After they had eaten of the forbidden fruit and they heard the voice of the Lord God in the Garden, they fled in terror, seeking to hide from Him. And thus it has been ever since.
      Is there, then, no access to God for the fallen creature? If there were not we should not be engaged in writing this article. Access to God is possible-possible for the chief of sinners-but only via the appointed Mediator. As the Lord Jesus so emphatically declared, "No man cometh unto the Father but by Me" (John 14:6). It is through the Lord Jesus Christ, and by Him alone-not through priest or pope, Mary or the angels, good works or tears-that we may obtain access to God. "We have peace with God through our Lord Jesus Christ: by whom also we have access" (Rom. 5:1, 2). In pointing this out we are covering ground which is thoroughly familiar to all our readers, truth which is still proclaimed in many places. Yet it is by no means the whole of the truth on this subject, though it is all that is presented thereon in certain quarters. It is those neglected aspects which we now desire to particularly stress.

"When the Gospel is Wrongly Presented"

One reason why some people in evangelical churches remain unsaved is the way in which the Gospel is presented. Many dedicated Christians present the Gospel in such a way that unsaved, unprepared people do not understand that they deserve only God's judgment, that salvation is completely God's work, and that sinners are unable to contribute anything towards their own salvation.


Romans 1:3 tells us that the Gospel is God's good news concerning His Son, Jesus Christ our Lord. It is God's assurance "...that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures" (I Corinthians 15:3,4).

The Gospel is first and foremost about Christ. It is the message of the finished historical work of God in Christ. The Gospel is a work of the Godhead alone. Christ was "...smitten of God..." "...it pleased the LORD to bruise him; he hath put him to grief ..." The Lord made "...his soul an offering for sin..." (Isaiah 53:4,10).

Many confuse the Gospel, God's work FOR us in Christ, with God's work IN us by the Holy Spirit. The Gospel is entirely objective. The Gospel is completely outside of ourselves. The Gospel is not about the change which needs to be made in us, and it does not take place within us. It was completed in Christ, quite apart from us, almost two thousand years ago. The Gospel is not dependent on man in any way. The Gospel is distorted when we turn people's eyes to what is to be accomplished in them. We were not and cannot be involved in any part of Christ's historical, finished, redemptive work. The sinner must be taught to look completely away from himself and trust only in Christ and His work of salvation.

The following is a portion of an article written by missionaries who are truly saved and very sincere, but the way they presented the Gospel is incorrect. In this article, they are giving an account of a conversation which they had with a tribal person. They wrote, "Every Wednesday night, we visit Biaz' parents. We read a portion from Genesis and talk about it and ask questions. One night, Biaz said, 'I am so scared because the bad is in me, and I don't want God to throw me into the fire.'"