"Regenerated" but not "Born"?

Or "Regenerated" but not "Converted"?

The following excerpt is from "Chpt. 115 - Mediate or Immediate?" (here)

Jesus also spoke of the birth process in these words:

"A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world." (John 16: 21)

Surely to be "born into the world" means to have existence in the world.  Birth brings a person into being in the ordered world.  So, likewise does spiritual birth bring one into being in the ordered world of grace and of the kingdom of God.  When does one enter the spiritual world?  Is it not after being delivered from the womb, when the birth process is finished?

What are the consequences to the belief that there is a gap in time between regeneration (see implantation and germination) and birth?  What are the consequences for making spiritual birth to be, in every way, exactly like physical birth?

The most absurd and unscriptural consequence is that it redefines the nature of regeneration.  First, it affirms that a person is "regenerate" who is not "born," and this in spite of the fact that regenerate means the same thing as reborn.  It creates a difference where there is no difference.

Second, it affirms that a man is "regenerate" who is yet unsanctified and unjustified, for sanctification and justification, in scripture, are said to be "by faith."  (See Acts 26: 18 & Rom. 5: 1)

Third, it affirms that a man is regenerate, has a changed heart and new nature, but who is yet an unbeliever and impenitent in heart, and who still is condemned and has the wrath of God abiding upon him.  (See John 3: 18, 36)

Fourth, it affirms that a man is regenerate who has not yet taken possession of the Holy Spirit, for the Spirit is "received" (active voice) through faith via the gospel.  (Gal. 3: 2;  Rom. 8: 15) 

Fifth, it affirms that a man is regenerate who has not been forgiven of sins, for forgiveness comes by faith.  (See Acts 26: 18)

Sixth, it affirms that a man is regenerate who is yet in darkness (in the womb) and has not come into the light, whereas the scriptures define the regeneration experience as involving enlightenment. (See II Cor. 4: 6)

Seventh, it affirms that a man is regenerate who is yet unwashed and unclean, for cleansing is "by the word."  (See Eph. 5: 26)

Eighth, it affirms that a man is regenerate who is yet unconverted, for conversion is by faith.  (See Acts 3: 19)

Ninth, it affirms that a man is regenerate who is not yet saved, for men are saved by faith.  (See Eph. 2: 8)

Tenth, it affirms that a man is regenerate who has not yet "received (active voice - by faith) the atonement."  (See Rom. 5: 11)

Eleventh, it affirms that regeneration precedes justification whereas the scriptures are clear that justification is logically first.  (See Col. 2: 13)

Twelfth, it affirms that a man is regenerate who is yet under the power and dominion of Satan.  (See Acts 26: 18)

Thirteenth, it affirms that a man is regenerate who is yet not a child and heir of God.  (the Greek word "teknon" - becoming children involves birth - tek - See Rom. 8: 17)

Fourteenth, it affirms that a man is regenerate who is yet not liberated, for being yet in the womb the infant is still confined.  (See Rom. 6: 18)

Fifteen, it affirms that a man is regenerate who is not yet united to Christ, which is by faith.  (See I Cor. 6: 19)

Sixteen, it affirms that a man is regenerate who has not yet had his person and garments washed in the blood of the Lamb.  (See Rev. 7: 14 - active voice in Greek)

Seventeenth, it affirms that a man is regenerate whose sins have not been propitiated.  (See Rom. 3: 25 where propitiation is "through faith")

Needless to say, there are other absurd consequences, but these should be sufficient to show the untenable theory of those who divorce regeneration from birth, and from faith and conversion.