Regeneration - with or without the Word

[C. Matthew McMahon]

What Fred said is correct. No one is disputing that the Word is often used in the process of conversion. It is also used in regeneration. Yes we see 1 Peter says that.

Peter mentions spiritual rebirth twice in his letter. Verse 3 and verse 23. But having eternal life and DEMONSTRATING eternal life by faith are two different things. This is Peter's line of thought. Why should we love one another (i.e. Peter's argument here) because WE HAVE BEEN regenerated, or born again. It is something that occurred in the past (see the tense here) and continues into the future through our outward love.

Peter links the "imperishable" word to regeneration HERE. Just here. The Greek word is used once HERE. As Fred made a point in his post, the Spirit is able not to use the Word and still regenerate people. Otherwise we would have problems thinking about how imbeciles and infants who are elect and die without cognitively having exercised faith would be saved. That is why the confession does not place "elect infants" int he 3rd chapter of the confession (in Predestination) but in the chapter on Effectual Calling!

When Peter is speaking to those who should be "of Christian action" (i.e. grown up believers who believe) he tells them the Word of God regenerated them, and they should live like it.

In regeneration, though, man is passive. He doesn't hear, he doesn't even get it (John 3:3). The Greek there on John 3 is very plain - he cannot spiritually understand UNTIL regenerated. Now here does the Spirit takes the Word and does........what with it?? What exactly does He do with it on people who do not get it? How does that work out? Is it around the preaching of the Word, or it is the imperishable seed that gives life in the Word (i.e. the Logos)?

To take one inst acne and overlay the idea without getting into an explanation of EXACTLY what you mean when you say it is going to be dubious at best.

Yes, we all agree that God uses the Word of God to regenerate. Let's ask this question to be more specific (because saying that is WAY to general) - what does that mean that he uses the Word to change us? What happens? What does the Spirit do? How does the Word, without having someone understand the Word (something IMPOSSIBLE before regeneration as a thing true AND good) affect the heart?

You are putting the cart before the horse. We need to understand by those who say the Spirit ALWAYS works by the word to REGENERATE (not convert) how that takes place and what the Spirit does to unregenerate men with the Word (which they cannot perceive) until they ARE REGENERATE. How does that happen?

Clarify anyone....?

how can we know that the inability of a person to use reason precludes the use of the Word by the Spirit to regenerate them

How can one understnad the propoisitons of the Bible without understanding the propositions of the bible?

[Edited on 12-7-2004 by webmaster]

 

[Scott Bushey]

Hence, John was regenerate (outside of the word) by the spirit. His conversion came later while sitting under Gods word.

 

[pastorway]

In regeneration, though, man is passive. He doesn't hear, he doesn't even get it (John 3:3). The Greek there on John 3 is very plain - he cannot spiritually understand UNTIL regenerated.

Here is my question then - if man has no part in this (regeneration) - no hearing, no understanding, "he doesn't even get it" -

then how is he different than an unborn baby?

If the Spirit uses the Word to regenerate men (who have no part in it and don't hear or understand or get it), then what difference does it make if that man is born yet or not?

The Scriptures plainly show that the Spirit regenerates with the Word. Can we then say that this is ALWAYS how He does it? I think we can answer yes! Because the "reasonability" of the man being regenerated makes no difference. It is the power of the Spirit to call a man to life from death just as Jesus called out "Lazarus come forth." Lazarus was dead. Then he walked out of the grave alive.

The burden of proof then would be on those who say that the Holy Spirit regenerates without the Word in certain circumstances.

Phillip

 

[fredtgreco]

Again, I'm going to stick with Owen.

It is a classic fallacy to say that monergism means that a person is like a board. Repentance is monergistic, so is faith. So is justification and sanctification. It just means that the arena for the Spirit's actions is man.

 

[C. Matthew McMahon]

Originally posted by Paul manata
I still haven't heard what you mean by being "regenrated by the word."

What is this? What is the word? What is this process?

Waiting - me too!

 

[pastorway]

Guys - we are really close here on what we are all saying.

The Holy Spirit performs the work of regeneration by the power of the Word of God preached/heard in the life of the elect.

What I am asking, is it going too far to say that an infant in the womb is regenerated in the very same way as a person who has already been born? If it is different between the two then what makes the difference?

It is my contention that Owen limits the work of the Spirit to the lives of those who understand, however, webmaster and others have already argued rightly that the work of regeneration does not depend on the "sate of mind" or reasonability of the recipient because one cannot understand the Word until he has already been regenerated.

In summary - the Holy Spirit regenerates the elect, in His own time, before or after birth, by the use of the means of the Word of God. That is what I am saying.

If you believe differently, then why does the Spirit use the Word for those of us already born but not use the Word with those not yet born - and can you show with Scripture why birth is the separating point in the way the Spirit uses the means? Can you prove that the Spirit does not use the Word of God to regenerate the unborn?

Phillip

 

[VanVos]

Regeneration - with or without the Word
Johnnnnn,
Cmon. Put up a fight! I know you have more than that hiding. I know you believe that John is not the norm. What do you base this presumption upon? How do we know that John is not the norm?

Scott has thrown down the gauntlet and Jonathan is going to pick it up.

The reason why I believe John is the expection and not the norm is because scripture lets us know that the oridinary means in which a person is regenerate and then converted is by the preaching of the Gospel. 1 Pet 1:23 1 James 1:18. God gives us no reason in scripture to expect regeneration to take place through or by any other means other than the preaching of the Gospel i.e. sacrements, sorry Lutherians. But that does not mean God can't, He did at least with John the Baptist, and believe He does with elect persons who die in infancy. Also it should be noted that John the Baptist served an important role in redemptive history. His birth and his early regeneration is meant to be a sign and a wonder Luke 1:63-66 (don't know of any other baby that has leaped for joy in his or her mother's womb). Sign and Wonders are not normative but are the exception Heb 2:3-4.

Jonathan

 

[fredtgreco]

Originally posted by pastorway

It is my contention that Owen limits the work of the Spirit to the lives of those who understand, however, webmaster and others have already argued rightly that the work of regeneration does not depend on the "sate of mind" or reasonability of the recipient because one cannot understand the Word until he has already been regenerated.

In summary - the Holy Spirit regenerates the elect, in His own time, before or after birth, by the use of the means of the Word of God. That is what I am saying.

If you believe differently, then why does the Spirit use the Word for those of us already born but not use the Word with those not yet born - and can you show with Scripture why birth is the separating point in the way the Spirit uses the means? Can you prove that the Spirit does not use the Word of God to regenerate the unborn?

Phillip

Phillip,

You misunderstand Owen. Re-read my quote, especially this pertinent point:

Sometimes it is wrought without it; as in all those who are regenerate before they come to the use of reason, or in their infancy

Owen does not limit the work of the Spirit to those that understand -- he limits the work of the Spirit by means of the Word to those who understand. That is because the Word works not in a mystical immediate sense, but in a mediate sense.

Why would we limit the Holy Spirit without scriptural warrant, and then have to come up with some kind of irrational theory about how infants who are in the womb hearing and understanding the Word. Predominant use of the Word, yes. All but exceptional cases, yes.

Scott appears to want to make a general case from John the Baptist that regeneration is apart from the Word; you appear to want to ignore him. The answer is neither, but what the Reformers and Puritans always held to, and what I expressed by Owen.

 

[AdamM]

The answer is neither, but what the Reformers and Puritans always held to, and what I expressed by Owen.

As expressed well in WCF 10-3, where regeneration is folded into the section on effectual call by the divines:

" Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons are incapable of being outwardly called by the ministry of the Word. "

The confession is quite clear in affirming that for some very special cases, individuals are regenerated, saved by Chirst apart from the ordinary means, which is the ministry of the Word.

 

[Scott Bushey]

Jonathan,
What about Jeremiah (sanctified at birth)

Jer 1:4 Then the word of the LORD came unto me, saying,
Jer 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

and Sampson (Nazarite from the womb)?

Jdg 13:1 And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
Jdg 13:2 And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not.
Jdg 13:3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.
Jdg 13:4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:
Jdg 13:5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.
Jdg 13:6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name:
Jdg 13:7 But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death.
Jdg 13:8 Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.
Jdg 13:9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her.
Jdg 13:10 And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day.
Jdg 13:11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am.
Jdg 13:12 And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him?
Jdg 13:13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware.
Jdg 13:14 She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe.
Jdg 13:15 And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee.
Jdg 13:16 And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he was an angel of the LORD.
Jdg 13:17 And Manoah said unto the angel of the LORD, What is thy name, that when thy sayings come to pass we may do thee honour?
Jdg 13:18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret?
Jdg 13:19 So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wondrously; and Manoah and his wife looked on.
Jdg 13:20 For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground.
Jdg 13:21 But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the LORD.
Jdg 13:22 And Manoah said unto his wife, We shall surely die, because we have seen God.
Jdg 13:23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.
Jdg 13:24 And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.
Jdg 13:25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.

And yet David:

Psalm 22:9-10--
Yet you are he who took me from the womb; you made me trust you at my mother's breasts. On you I was cast from my birth, and from my mother's womb you have been my God.

You say that it is not the norm (All infants leap in their mothers womb), but it looks as if God has used the same means throughout the scriptures. We have 3 OT examples and one New. It cannot be said that it was a singular event based upon the premise of signs and wonders.

Infants have always played a part as members of the covenant. God see's the infant in a different light than us. In fact, in the battle w/ the Amalakites, God orders their destruction........


1Sa 15:3
Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.



Psa 8:2
Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.


Mat 11:25
At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

They cry out Hossana:

Matthew 21:15-16--
But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple;Hosanna to the Son of David!; they were indignant, and they said to him,Do you hear what these are saying?And Jesus said to them,Yes; have you never read, "'Out of the mouths of infants and nursing babies you have prepared praise'


[Edited on 12-7-2004 by Scott Bushey]

 

[blhowes]

First, Fred, nice family picture.

Interesting thread. Its really helpful to focus in on the meaning of some common terms that we as Christians use. I've often heard in the past that many of these terms are synonyms that can be pretty much used interchangeably. Its interesting to look at the subtle differences in meaning.

In thinking about the discussion, I'm wondering if the Spirit uses the word to regenerate us so that we can then be converted, or if regeneration is the key that the Spirit uses to allow us to hear the word so we can then be converted? In other words, does the Spirit use the word to regenerate us or does the Spirit regenerate us so we can hear the word?

 

[Scott Bushey]

'the Spirit regenerate us so we can hear the word? '

Joh 3:3 Jesus answered and said to him, Truly, truly, I say to you, If one is not generated from above, he is not able to see the kingdom of God.

 

[fredtgreco]

Bob,

Thanks. It is important to remember that the very term "regeneration" is used differently by various theologians. For Calvin, it is closer to "salvation" or "conversion." Owen uses it more in the classical sense - like John Murray in his famous work Redemption Accomplished and Applied

Let me make another important point:

1. Regeneration is a "new creation"
2. How did God accomplish the first creation? By His Word (Gen. 1)
3. So how does God accomplish the new creation? In analogous form to the old creation - by His Word - ordinarily.

There is nothing odd about thinking about the Word being what the Spirit uses to transfer sinners from hearts of stone to hearts of flesh. The Word has power in itself, it is not dependent on the person's understanding or work. But to receive and rest upon Christ, God has laid down a condition of faith. Not that faith is an absolute necessity, but an absolute consequent necessity. For that reason, the hearing of the Word must be "mixed with faith."

 

[fredtgreco]

Originally posted by Scott Bushey
'the Spirit regenerate us so we can hear the word? '

Joh 3:3 Jesus answered and said to him, Truly, truly, I say to you, If one is not generated from above, he is not able to see the kingdom of God.

I'm not sure what this means. The verse does not militate at all against the Spirit (from above) using the Word to regenerate. If you are saying it does, that is eisegesis.

 

[fredtgreco]

Scott,

Would it be correct to say that regeneration enlightens the mind, renews the will, and makes men able to hear the call of God?

 

[wsw201]

One issue that may be hanging us all up is the difference between Regeneration and the Effectual Calling.

This is from Chapter 10 of the WCF:

Of Effectual Calling

I. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed time, effectually to call,[1] by His Word and Spirit,[2] out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ;[3] enlightening their minds spiritually and savingly to understand the things of God,[4] taking away their heart of stone, and giving unto them an heart of flesh;[5] renewing their wills, and, by His almighty power, determining them to that which is good,[6] and effectually drawing them to Jesus Christ:[7] yet so, as they come most freely, being made willing by His grace.[8]

II. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man,[9] who is altogether passive therein, until, being quickened and renewed by the Holy Spirit,[10] he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.[11]

III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit,[12] who works when, and where, and how He pleases:[13] so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.[14]

IV. Others, not elected, although they may be called by the ministry of the Word,[15] and may have some common operations of the Spirit,[16] yet they never truly come unto Christ, and therefore cannot be saved:[17] much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess.[18] And to assert and maintain that they may, is very pernicious, and to be detested.

The Effectual Calling by the Holy Spirit via the Word is the ordinary means of regeneration. Though God in His Providence is free to work without, above, and against them, at His pleasure, I think that regeneration outside of the ordinary means of grace should always be considered extra-ordinary otherwise we can fall into all kinds of errors.

 

[Scott Bushey]

Originally posted by fredtgreco
Scott,

Would it be correct to say that regeneration enlightens the mind, renews the will, and makes men able to hear the call of God?

Yes.

 

[fredtgreco]

Originally posted by Scott Bushey

Originally posted by fredtgreco
Scott,

Would it be correct to say that regeneration enlightens the mind, renews the will, and makes men able to hear the call of God?

Yes.

Thank you. The Holy Spirit does this by means of His Word:

WLC 67: What is effectual calling?
A67: Effectual calling is the work of God's almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.

 

[Scott Bushey]

The question is, is regeneration a precept to the effectual call. Can Lazarus hear if he is dead? This is where I have used John 3:3.

 

[fredtgreco]

Originally posted by Scott Bushey
The question is, is regeneration a precept to the effectual call. Can Lazarus hear if he is dead? This is where I have used John 3:3.

Regeneration is the effectual call. That is what makes the effectual call/regeneration so spectacular. God speaks to dry bones and they live. Can they hear? they have NO ability in themselves, but the Word of God still has its effect. Christ speaks to Lazarus "come forth" and he does. There is no "secret preparatory work" by which Lazarus wakes up and then hears the call of Christ; the call of Christ is itself life-giving.

This is the standard reformed (and even generic Calvinistic) view.

 

[fredtgreco]

Some quotes regarding regeneration from the Puritans:


Regeneration is a universal change of the whole man. . . . it is as large in renewing as sin was in defacing. STEPHEN CHARNOCK

The creation of the world is a shadow of the regeneration of a Christian. First, there was an earth without form, void, and a darkness upon the face of the deep. Predestination is this great deep, which cannot be discovered or discerned. There the light was separated from the darkness; here knowledge is separated from ignorance of the soul; there is calling. Then was the sun created; so here the bright beams of grace are diffused into our hearts which fill us with spiritual joy; there is sanctification. Lastly, Adam was created after the image of God, and placed in Paradise; so the new man is confirmed to the image of Christ, and shall be reposed in the paradise of everlasting glory. THOMAS ADAMS

In the first creation, God made man after His own image. So in the second creation or regeneration, God does create men after His own image, in knowledge, righteousness, true holiness, and love. VAVASOR POWELL

Regeneration is not a removal of the old substance or faculties of the soul. Some thought that the substance of Adam´s soul was corrupted when he sinned, therefore suppose the substance of his soul to be altered when he is renewed. Sin took not the substance, but the rectitude; the new creation therefore gives not a new faculty but a new quality. The cure of the leprosy is not a destroying of the fabric of the body, but the disease; yet in regard of the greatness of man´s corruption, the soul is so much changed by these new habits, that it is as it were a new soul, a new understanding, a new will. STEPHEN CHARNOCK

 

[wsw201]

But I believe (and I may be confused on this one!) there is a distinction between the Effectual Calling and Regeneration. Its a picky distinction but the effectual calling by the Holy Spirit via the word (Gospel) is what "tickles the ear" which leads to regeneration, then leading to the fruits of faith and repentance. Note that the Standards do not make this distinction between the Effectual Calling and Regeneration, as Fred has noted above. The Divines considered them the same thing. But if I remember correctly, later theologians did make this distinction.

 

[Scott Bushey]

I'm gonna be Paul Manata for a moment:
The distinction needs to be made in regards to what is meant by "by his word and Spirit".

 

[C. Matthew McMahon]

To capitalize on Wayne's idea:

Shorter Catechism:

Q31: What is effectual calling?
A31: Effectual calling is the work of God's Spirit,[1] whereby convincing us of our sin and misery,[2] enlightening our minds in the knowledge of Christ,[3] and renewing our wills,[4] he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.[5]

1. II Tim. 1:9
2. Acts 2:37
3. Acts 26:18
4. Ezek. 36:26
5. John 6:44

Q32: What benefits do they that are effectually called partake of in this life?
A32: They that are effectually called do in this life partake of justification,[1] adoption,[2] and sanctification, and the several benefits which, in this life, do either accompany or flow from them.[3]

1. Rom. 8:30
2. Eph. 1:5
3. I Cor. 1:30


Larger Catechism:

Q66: What is that union which the elect have with Christ?
A66: The union which the elect have with Christ is the work of God's grace,[1] whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband;[2] which is done in their effectual calling.[3]

1. Eph. 1:22; 2:6-8
2. I Cor. 6:17; John 10:28; Eph. 5:23, 30
3. I Peter 5:10; I Cor. 1:9

Q67: What is effectual calling?
A67: Effectual calling is the work of God's almighty power and grace,[1] whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto [2]) he doth, in his accepted time, invite and draw them to Jesus Christ, by his word and Spirit;[3] savingly enlightening their minds,[4] renewing and powerfully determining their wills,[5] so as they (although in themselves dead in sin) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.[6]

1. John 5:25; Eph. 1:18-20; II Tim. 1:8-9
2. Titus. 3:4-5; Eph. 2:4-5, 7-9; Rom. 9:11
3. II Cor. 5:20; 6:1-2; John 6:44; II Thess. 2:13-14
4. Acts 26:18; I Cor. 2:10, 12
5. Ezek. 11:19; 36:26-27; John 6:45
6. Eph. 2:5; Phil. 2:13; Deut. 30:6

Q68: Are the elect only effectually called?
A68: All the elect, and they only, are effectually called;[1] although others may be, and often are, outwardly called by the ministry of the word,[2] and have some common operations of the Spirit;[3] who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.[4]

1. Acts 13:48
2. Matt. 22:14
3. Matt. 7:22; 13:20-21; Heb. 6:4-6
4. John 6:64-65; 12:38-30; Acts 18:25-27; Psa. 81:11-12

No questions on "Regeneration."

Chapter 10 - Effectual Calling

III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit,[12] who worketh when, and where, and how he pleaseth:[13] so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.[14]

12. Gen. 17:7; Luke 1:15; 18:15-16; Acts 2:39; John 3:3, 5; I John 5:12
13. John 3:8
14. John 16:7-8; I John 5:12; Acts 4:12

Interesting intertwining of words and ideas....

 

[fredtgreco]

I think we may be saying the same thing. It is the Spirit Who regenerates, and that is usually done through the Word (as an instrument, not as an agent itself), but the Spirit is free to work apart from the Word in certain circumstances, such as set forth by the divines in WCF 10.3.

So the distinction to be made "by His word and Spirit" is the same as described with respect to Christ's prophetic office, where the exact same language is used:

WSC 24: How doth Christ execute the office of a prophet?
Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God for our salvation.

It is the Spirit who does the work (although let us not ever forget the doctrine of Opera Trinitatis ad extra sunt indivisa), and He ordinarily does that by means of His Word.

 

[wsw201]

Originally posted by Scott Bushey
I'm gonna be Paul Manata for a moment:
The distinction needs to be made in regards to what is meant by "by his word and Spirit".

Scott,

I think the answer may be in Chapter 5 of the Standards on Providence in Section 2 and 3:

II. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly;[8] yet, by the same providence, He orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.[9]

III. God, in His ordinary providence, makes use of means,[10] yet is free to work without,[11] above,[12] and against them,[13] at His pleasure.

Through "ordinary" Providence, God works through means, but is free to work without, above and against them at His pleasure. Therefore, the "ordinary" means of salvation will be through the means of Word and Spirit. but God the Holy Spirit can work without the word at His pleasure. This would explain the extra-ordinary circumstances surrounding infants and imbiciles. But the Spirit working without the Word is extra-ordinary.

Note in Chapter 14 on Saving Faith Sect 1:

I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls,[1] is the work of the Spirit of Christ in their hearts,[2] and is ordinarily wrought by the ministry of the Word,[3] by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.[4]

 

[Scott Bushey]

Joh 3:3 Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.

Joh 3:8 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."

 

[fredtgreco]

Originally posted by Scott Bushey
Joh 3:3 Jesus answered him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.

Joh 3:8 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."

Again, I have no idea what you are trying to show here. Has anyone implied that the work of regeneration is not the work of the Spirit? If you have gotten the impression (I don't know how) should I post my 15 page summary of Owen on this?

 

[Scott Bushey]

Fred,
This is why I wanted a distinction made in regards to how the spirit reveals Gods word........If the distinction was made, I haven't gotten it.

 

[fredtgreco]

Calvin on John 3:3

3. Verily, verily, I say to thee. The word Verily (avmh,n) is twice repeated, and this is done for the purpose of arousing him to more earnest attention. For when he was about to speak of the most important and weighty of all subjects, he found it necessary to awaken the attention of Nicodemus, who might otherwise have passed by this whole discourse in a light or careless manner. 4 Such, then, is the design of the double affirmation.

Though this discourse appears to be far-fetched and almost inappropriate, yet it was with the utmost propriety that Christ opened his discourse in this manner. For as it is useless to sow seed in a field which has not been prepared by the labors of the husbandman, so it is to no purpose to scatter the doctrine of the Gospel, if the mind has not been previously subdued and duly prepared for docility and obedience. Christ saw that the mind of Nicodemus was filled with many thorns, choked by many noxious herbs, so that there was scarcely any room for spiritual doctrine. This exhortation, therefore, resembled a ploughing to purify him, that nothing might prevent him from profiting by the doctrine. Let us, therefore, remember that this was spoken to one individual, in such a manner that the Son of God addresses all of us daily in the same language. For which of us will say that he is so free from sinful affections that he does not need such a purification? If, therefore, we wish to make good and useful progress in the school of Christ, let us learn to begin at this point.

Unless a man be born again. That is, So long as thou art destitute of that which is of the highest importance in the kingdom of God, I care little about your calling me Master; for the first entrance into the kingdom of God is, to become a new man. But as this is a remarkable passage, it will be proper to survey every part of it minutely.

To SEE the kingdom of God is of the same meaning as to enter into the kingdom of God, as we shall immediately perceive from the context. But they are mistaken who suppose that the kingdom of God means Heaven; for it rather means the spiritual life, which is begun by faith in this world, and gradually increases every day according to the continued progress of faith. So the meaning is, that no man can be truly united to the Church, so as to be reckoned among the children of God, until he has been previously renewed. This expression shows briefly what is the beginning of Christianity, and at the same time teaches us, that we are born exiles and utterly alienated from the kingdom of God, and that there is a perpetual state of variance between God and us, until he makes us altogether different by our being born again; for the statement is general, and comprehends the whole human race. If Christ had said to one person, or to a few individuals, that they could not enter into heaven, unless they had been previously born again, we might have supposed that it was only certain characters that were pointed out, but he speaks of all without exception; for the language is unlimited, and is of the same import with such universal terms as these: Whosoever shall not be born again cannot enter into the kingdom of God.

By the phrase born again is expressed not the correction of one part, but the renovation of the whole nature. Hence it follows, that there is nothing in us that is not sinful; for if reformation is necessary in the whole and in each part, corruption must have been spread throughout. On this point we shall soon have occasion to speak more largely. Erasmus, adopting the opinion of Cyril, has improperly translated the adverb a;nwqen, from above, and renders the clause thus: unless a man be born from above. The Greek word, I own, is ambiguous; but we know that Christ conversed with Nicodemus in the Hebrew language. There would then have been no room for the ambiguity which occasioned the mistake of Nicodemus and led him into childish scruples about a second birth of the flesh. He therefore understood Christ to have said nothing else than that a man must be born again, before he is admitted into the kingdom of God.