SERMON EIGHTEEN
The Marks of the
New Birth
"So
is every one that is born of the Spirit." John 3:8.
1. How is every one that is "born of the Spirit,"
-- that is, born again, -- born of God? What is meant by the
being born again, the being born of God, or being born of the
Spirit? What is implied in the being a son or a child of God,
or having the Spirit of adoption? That these privileges, by
the free mercy of God, are ordinarily annexed to baptism (which
is thence termed by our Lord in a preceding verse, the being
"born of water and of the Spirit") we know; but we
would know what these privileges are: What is the new birth?
2. Perhaps it is not needful to give a definition of this,
seeing the Scripture gives none. But as the question is of the
deepest concern to every child of man; since, "except a
man be born again," born of the Spirit, "he cannot
see the kingdom of God;" I propose to lay down the marks
of it in the plainest manner, just as I find them laid down
in Scripture.
I. 1. The First of these, and the foundation of all the rest,
is faith. So St. Paul, "Ye are all the children of God
by faith in Christ Jesus." (Gal. 3:26.) So St. John, "To
them gave he power" (exousian, right or privilege,
it might rather be translated) "to become the sons of God,
even to them that believe on his name; which were born,"
when they believed, "not of blood, nor of the will of the
flesh," not by natural generation, "nor of the will
of man," like those children adopted by men, in whom no
inward change is thereby wrought, "but of God." (John
1:12,13.) And again in his General Epistle, "Whosoever
believeth that Jesus is the Christ is born of God." (1
John 5:1.)
2. But it is not a barely notional or speculative faith that
is here spoken of by the Apostles. It is not a bare assent to
this proposition, Jesus is the Christ; nor indeed to all the
propositions contained in our creed, or in the Old and New Testament.
It is not merely an assent to any or all these credible things,
as credible. To say this, were to say (which who could hear?)
that the devils were born of God; for they have this faith.
They, trembling, believe, both that Jesus is the Christ, and
that all Scripture, having been given by inspiration of God,
is true as God is true. It is not only an assent to divine truth,
upon the testimony of God, or upon the evidence of miracles;
for they also heard the words of his mouth, and knew
him to be a faithful and true witness. They could not but receive
the testimony he gave, both of himself, and of the Father which
sent him. They saw likewise the mighty works which he did, and
thence believed that he "came forth from God." Yet,
notwithstanding this faith, they are still "reserved in
chains of darkness unto the judgment of the great day."
3. For all this is no more than a dead faith. The true, living,
Christian faith, which whosoever hath, is born of God, is not
only an assent, an act of the understanding; but a disposition,
which God hath wrought in his heart; "a sure trust and
confidence in God, that, through the merits of Christ, his sins
are forgiven, and he reconciled to the favour of God."
This implies, that a man first renounce himself; that, in order
to be "found in Christ," to be accepted through him,
he totally rejects all "confidence in the flesh;"
that, "having nothing to pay," having no trust in
his own works or righteousness of any kind, he comes to God
as a lost, miserable, self-destroyed, self-condemned, undone,
helpless sinner; as one whose mouth is utterly stopped, and
who is altogether "guilty before God." Such a sense
of sin, (commonly called despair, by those who speak evil of
the things they know not,) together with a full conviction,
such as no words can express, that of Christ only cometh our
salvation, and an earnest desire of that salvation, must precede
a living faith, a trust in Him, who "for us paid our ransom
by his death, and fulfilled the law of his life." This
faith then, whereby we are born of God, is "not only a
belief of all the articles of our faith, but also a true confidence
of the mercy of God, through our Lord Jesus Christ."
4. An immediate and constant fruit of this faith whereby we
are born of God, a fruit which can in no wise be separated from
it, no, not for an hour, is power over sin; -- power over outward
sin of every kind; over every evil word and work; for wheresoever
the blood of Christ is thus applied, it "purgeth the conscience
from dead works;" -- and over inward sin; for it purifieth
the heart from every unholy desire and temper. This fruit of
faith St. Paul has largely described, in the sixth chapter of
his Epistle to the Romans. "How shall we," saith he,
"who" by faith "are dead to sin, live any longer
therein?" "Our old man is crucified with Christ, that
the body of sin might be destroyed, that henceforth we should
not serve sin." -- "Likewise, reckon ye yourselves
to be dead unto sin, but alive unto God, through Jesus Christ
our Lord. Let not sin therefore reign" even "in your
mortal body," "but yield yourselves unto God, as those
that are alive from the dead." "For sin shall not
have dominion over you. -- God be thanked, that ye were the
servants of sin, -- but being made free," -- the plain
meaning is, God be thanked that though ye were, in time past,
the servants of sin, yet now -- "being free from sin, ye
are become the servants of righteousness."
5. The same invaluable privilege of the sons of God is as strongly
asserted by St. John; particularly with regard to the former
branch of it, namely, power over outward sin. After he had been
crying out, as one astonished at the depth of the riches of
the goodness of God, -- "Behold, what manner of love the
Father hath bestowed upon us, that we should be called the sons
of God! Beloved, now are we the sons of God: And it doth not
yet appear what we shall be; but we know, that when he shall
appear, we shall be like him; for we shall see him as he is;"
(1 John 3:1, &c.) -- he soon adds, "Whosoever is born
of God doth not commit sin; for his seed remaineth in him: And
he cannot sin, because he is born of God." (1 John 3:9.)
But some men will say, "True: Whosoever is born of God
doth not commit sin habitually." Habitually!
Whence is that? I read it not. It is not written in the Book.
God plainly saith, "He doth not commit sin;" and thou
addest, habitually! Who art thou that mendest
the oracles of God? -- that "addest to the words of this
book?" Beware, I beseech thee, lest God "add to thee
all the plagues that are written therein!" especially when
the comment thou addest is such as quite swallows up the text:
So that by this meqodeia planhs, artful method of deceiving,
the precious promise is utterly lost; by this kubeia anqrvpvn,
tricking and shuffling of men, the word of God is made of none
effect. O beware, thou that thus takest from the words of this
book, that, taking away the whole meaning and spirit from them,
leavest only what may indeed be termed a dead letter, lest God
take away thy part out of the book of life!
6. Suffer we the Apostle to interpret his own words, by the
whole tenor of his discourse. In the fifth verse of this chapter,
he had said, "Ye know that he," Christ, "was
manifested to take away our sins; and in him is no sin."
What is the inference he draws from this? "Whosoever abideth
in him sinneth not. Whosoever sinneth hath not seen him, neither
known him." (1 John 3:6.) To his enforcement of this important
doctrine, he premises an highly necessary caution: "Little
children, let no man deceive you;" (1 John 3:7;) for many
will endeavor so to do; to persuade you that you may be unrighteous,
that you may commit sin, and yet be children of God! "He
that doeth righteousness is righteous, even as He is righteous.
He that committeth sin is of the devil; for the devil sinneth
from the beginning." Then follows, "Whosoever is born
of God doth not commit sin; for his seed remaineth in him: And
he cannot sin, because he is born of God. In this," adds
the Apostle, "the children of God are manifest, and the
children of the devil." By this plain mark (the committing
or not committing sin) are they distinguished from each other.
To the same effect are those words in his fifth chapter, "We
know that whosoever is born of God sinneth not; but he that
is begotten of God keepeth himself, and that wicked one toucheth
him not." (1 John 3:18.)
7. Another fruit of this living faith is peace. For, "being
justified by faith," having all our sins blotted out, "we
have peace with God, through our Lord Jesus Christ." (Rom.
5:1.) This indeed our Lord himself, the night before his death,
solemnly bequeathed to all his followers: "Peace,"
saith he, "I leave with you;" (you who "believe
in God," and "believe also in me;") "my
peace I give unto you:" "Not as the world giveth,
give I unto you. Let not your heart be troubled, neither let
it be afraid." (John 14:27.) And again, "These things
have I spoken unto you, that in me ye might have peace."
(John 16:33.) This is that "peace of God which passeth
all understanding," that serenity of soul which it hath
not entered into the heart of a natural man to conceive, and
which it is not possible for even the spiritual man to utter.
And it is a peace which all the powers of earth and hell are
unable to take from him. Waves and storms beat upon it, but
they shake it not; for it is founded upon a rock. It keepeth
the hearts and minds of the children of God, at all times and
in all places. Whether they are in ease or in pain, in sickness
or health, in abundance or want, they are happy in God. In every
state they have learned to be content, yea, to give thanks unto
God through Christ Jesus; being well assured that "whatsoever
is, is best," because it is His will concerning them: So
that in all the vicissitudes of life their "heart standeth
fast, believing in the Lord."
II. 1. A Second scriptural mark of those who are born of God,
is hope. Thus St. Peter, speaking to all the children of God
who were then scattered abroad, saith, "Blessed be the
God and Father of our Lord Jesus Christ, which, according to
his abundant mercy, hath begotten us again unto a lively hope."
(1 Peter 1:3.) Elpida zvsan, a lively or living
hope, saith the Apostle; because there is also a dead
hope, as well as a dead faith; a hope which is not from God,
but from the enemy of God and man; -- as evidently appears by
its fruits; for, as it is the offspring of pride, so it is the
parent of every evil word and work; whereas, every man that
hath in him this living hope, is "holy as He that calleth
him is holy:" Every man that can truly say to his brethren
in Christ, "Beloved, now are we the sons of God, and we
shall see him as he is," "purifieth himself, even
as He is pure."
2. This hope implies, First, the testimony of our own spirit
or conscience, that we walk "in simplicity and godly sincerity;"
Secondly, the testimony of the Spirit of God, "bearing
witness with," or to, "our spirit, that we are the
children of God," "and if children, then heirs, heirs
of God, and joint-heirs with Christ."
3. Let us well observe what is here taught us by God himself,
touching this glorious privilege of his children. Who is it
that is here said to bear witness? Not our spirit only, but
another; even the Spirit of God: He it is who "beareth
witness with our spirit." What is it he beareth witness
of? "That we are the children of God," "and if
children, then heirs; heirs of God, and joint-heirs with Christ;"
(Rom. 8:16, 17;) "if so be that we suffer with him,"
if we deny ourselves, if we take up our cross daily, if we cheerfully
endure persecution or reproach for his sake, "that we may
also be glorified together." And in whom doth the Spirit
of God bear this witness? In all who are the children of God.
By this very argument does the Apostle prove, in the preceding
verses, that they are so: "As many," saith he, "as
are led by the Spirit of God, they are the sons of God."
"For ye have not received the spirit of bondage again to
fear; but ye have received the Spirit of Adoption, whereby we
cry, Abba, Father!" It follows, "The Spirit itself
beareth witness with our spirit, that we are the children of
God." (8:14-16.)
4. The variation of the phrase in the fifteenth verse is worthy
our observation: "Ye have received the Spirit of Adoption,
whereby we cry, Abba, Father!" Ye, as many as are
the sons of God, have, in virtue of your sonship, received that
selfsame Spirit of Adoption, whereby we cry, Abba, Father:
We, the Apostles, Prophets, Teachers, (for so the word
may not improperly be understood,) we, through whom you
have believed, the "ministers of Christ, and stewards of
the mysteries of God." As we and you have
one Lord, so we have one Spirit: As we have one faith, so we
have one hope also. We and you are sealed with one "Spirit
of promise," the earnest of your and of our
inheritance: The same Spirit bearing witness with your and with
our spirit, "that we are the children of God." (Rom.
8:14-16).
5. And thus is the Scripture fulfilled, "Blessed are they
that mourn, for they shall be comforted." For it is easy
to believe, that though sorrow may precede this witness of God's
Spirit with our spirit; (indeed must, in some degree,
while we groan under fear, and a sense of the wrath of God abiding
on us;) yet, as soon as any man feeleth it in himself, his "sorrow
is turned into joy." Whatsoever his pain may have been
before; yet, as soon as that "hour is come, he remembereth
the anguish no more, for joy" that he is born of God. It
may be, many of you have now sorrow, because you are
"aliens from the commonwealth of Israel;" because
you are conscious to yourselves that you have not this Spirit;
that you are "without hope and without God in the world."
But when the Comforter is come, "then your heart shall
rejoice;" yea, "your joy shall be full," and
"that joy no man taketh from you." (John 16:22.) "We
joy in God," will ye say, "through our Lord Jesus
Christ, by whom we have now received the atonement;" "by
whom we have access into this grace," this state of grace,
of favour, or reconciliation with God, "wherein we stand,
and rejoice in hope of the glory of God." (Rom. 5:2.) "Ye,"
saith St. Peter, whom God hath "begotten again unto a lively
hope, are kept by the power of God unto salvation: Wherein ye
greatly rejoice, though now for a season, if need be, ye are
in heaviness through manifold temptations; that the trial of
your faith may be found unto praise, and honour, and glory,
at the appearing of Jesus Christ: In whom, though now ye see
him not, ye rejoice with joy unspeakable and full of glory."
(1 Peter 1:5, &c.) Unspeakable indeed! It is not for the
tongue of man to describe this joy in the Holy Ghost. It is
"the hidden manna, which no man knoweth, save he that receiveth
it." But this we know, it not only remains, but overflows,
in the depth of affliction. "Are the consolations of God
small" with his children, when all earthly comforts fail?
Not so. But when sufferings most abound, the consolations of
his Spirit do much more abound; insomuch that the sons of God
"laugh at destruction when it cometh;" at want, pain,
hell, and the grave; as knowing Him who "hath the keys
of death and hell," and will shortly "cast them into
the bottomless pit;" as hearing even now the great voice
out of heaven, saying, "Behold, the tabernacle of God is
with men, and he will dwell with them, and they shall be his
people, and God himself shall be with them, and be their God.
And God shall wipe away all tears from their eyes, and there
shall be no more death, neither sorrow, nor crying, neither
shall there be any more pain; for the former things are passed
away." (Rev. 21:3, 4.)
III. 1. A Third scriptural mark of those who are born of God,
and the greatest of all, is love; even "the love of God
shed abroad in their hearts by the Holy Ghost which is given
unto them." (Rom. 5:5.) "Because they are sons, God
hath sent forth the Spirit of his Son in their hearts, crying,
Abba, Father!" (Gal. 4:6.) By this Spirit, continually
looking up to God as their reconciled and loving Father, they
cry to him for their daily bread, for all things needful, whether
for their souls or bodies. They continually pour out their hearts
before him, knowing "they have the petitions which they
ask of him." (1 John 5:15.) Their delight is in him. He
is the joy of their heart; their "shield," and their
"exceeding great reward." The desire of their soul
is toward him; it is their "meat and drink to do his will;"
and they are "satisfied as with marrow and fatness, while
their mouth praiseth him with joyful lips." (Psalm 63:5.)
2. And, in this sense also, "every one who loveth him
that begat, loveth him that is begotten of him." (1 John
5:1.) His spirit rejoiceth in God his Saviour. He "loveth
the Lord Jesus Christ in sincerity." He is so "joined
unto the Lord," as to be one spirit. His soul hangeth upon
Him, and chooseth Him as altogether lovely, "the chiefest
among ten thousand." He knoweth, he feeleth what that means,
"My Beloved is mine, and I am his." (Song 2:16.) "Thou
art fairer than the children of men; full of grace are thy lips,
because God hath anointed thee for ever!" (Psalm 45:2.)
3. The necessary fruit of this love of God is the love of our
neighbour; of every soul which God hath made; not excepting
our enemies; not excepting those who are now "despitefully
using and persecuting us;" -- a love whereby we love every
man as ourselves; as we love our own souls. Nay, our Lord has
expressed it still more strongly, teaching us to "love
one another even as He hath loved us." Accordingly, the
commandment written in the hearts of all those that love God,
is no other than this, "As I have loved you, so love ye
one another." Now, "herein perceive we the love of
God, in that he laid down his life for us." (1 John 3:16.)
"We ought," then, as the Apostle justly infers, "to
lay down our lives for the brethren." If we feel ourselves
ready to do this, then do we truly love our neighbour. Then
"we know that we have passed from death unto life, because
we" thus "love the brethren." (1 John 3:14.)
"Hereby know we" that we are born of God, that we
"dwell in him, and he in us, because he hath given us of
his" loving "Spirit." (1 John 4:13.) For "love
is of God; and every one that" thus "loveth is born
of God, and knoweth God." (1 John 4:7.)
4. But some may possibly ask, "Does not the Apostle say,
'This is the love of God, that we keep his commandments?'"
(1 John 5:3.) Yea, and this is the love of our neighbour also,
in the same sense as it is the love of God. But what would you
infer from hence? that the keeping the outward commandments
is all that is implied in loving God with all your heart, with
all your mind, and soul, and strength, and in loving your neighbour
as yourself? that the love of God is not an affection of the
soul, but merely an outward service? and that the love
of our neighbour is not a disposition of heart, but barely a
course of outward works? To mention so wild an interpretation
of the Apostle's words, is sufficiently to confute it. The plain
indisputable meaning of that text is, -- this is the sign or
proof of the love of God, of our keeping the first and great
commandment, to keep the rest of his commandments. For true
love, if it be once shed abroad in our heart, will constrain
us so to do; since, whosoever loves God with all his heart,
cannot but serve him with all his strength.
5. A Second fruit then of the love of God (so far as it can
be distinguished from it) is universal obedience to him we love,
and conformity to his will; obedience to all the commands of
God, internal and external; obedience of the heart and of the
life; in every temper, and in all manner of conversation. And
one of the tempers most obviously implied herein, is, the being
"zealous of good works;" the hungering and thirsting
to do good, in every possible kind, unto all men; the rejoicing
to "spend and be spent for them," for every child
of man; not looking for any recompence in this world, but only
in the resurrection of the just.
IV. 1. Thus have I plainly laid down those marks of the new
birth which I find laid down in Scripture. Thus doth God himself
answer that weighty question, What is it to be born of God?
Such, if the appeal be made to the oracles of God, is "every
one that is born of the Spirit." This it is, in the judgment
of the Spirit of God, to be a son or a child of God: It is,
so to believe in God, through Christ, as "not to
commit sin," and to enjoy at all times, and in all places,
that "peace of God which passeth all understanding."
It is, so to hope in God through the Son of his love,
as to have not only the "testimony of a good conscience,"
but also the Spirit of God "bearing witness with your spirits,
that ye are the children of God;" whence cannot but spring
the rejoicing in Him, through whom ye "have received the
atonement." It is, so to love God, who hath thus
loved you, as you never did love any creature: So that ye are
constrained to love all men as yourselves; with a love not only
ever burning in your hearts, but flaming out in all your actions
and conversations, and making your whole life one "labour
of love," one continued obedience to those commands, "Be
ye merciful, as God is merciful;" "Be ye holy, as
I the Lord am holy:" "Be ye perfect, as your Father
which is in heaven is perfect."
2. Who then are ye that are thus born of God? Ye "know
the things which are given to you of God." Ye well know
that ye are the children of God, and "can assure your hearts
before him." And every one of you who has observed these
words cannot but feel, and know of a truth, whether at this
hour, (answer to God, and not to man!) you are thus a child
of God or no. The question is not, what you was made in baptism;
(do not evade;) but, What are you now? Is the Spirit of adoption
now in your heart? To your own heart let the appeal be made.
I ask not, whether you was born of water and of the Spirit;
but are you now the temple of the Holy Ghost which dwelleth
in you? I allow you was "circumcised with the circumcision
of Christ;" (as St. Paul emphatically terms baptism;) but
does the Spirit of Christ and of glory now rest upon
you? Else "your circumcision is become uncircumcision."
3 . Say not then in your heart, "I was once baptized,
therefore I am now a child of God." Alas, that consequence
will by no means hold. How many are the baptized gluttons and
drunkards, the baptized liars and common swearers, the baptized
railers and evil-speakers, the baptized whoremongers, thieves,
extortioners? What think you? Are these now the children of
God? Verily, I say unto you, whosoever you are, unto whom any
one of the preceding characters belongs, "Ye are of your
father the devil, and the works of your father ye do."
Unto you I call, in the name of Him whom you crucify afresh,
and in his words to your circumcised predecessors, "Ye
serpents, ye generation of vipers, how can ye escape the damnation
of hell?"
4. How, indeed, except ye be born again! For ye are now dead
in trespasses and sins. To say, then, that ye cannot be born
again, that there is no new birth but in baptism, is to seal
you all under damnation, to consign you to hell, without help,
without hope. And perhaps some may think this just and right.
In their zeal for the Lord of hosts, they may say, "Yea,
cut off the sinners, the Amalekites! Let these Gibeonites be
utterly destroyed! They deserve no less." No; nor I, nor
you. Mine and your desert, as well as theirs, is hell; and it
is mere mercy, free, undeserved mercy, that we are not
now in unquenchable fire. You will say, "But we are washed;"
we were born again "of water and of the Spirit." So
were they: This, therefore, hinders not at all, but that
ye may now be even as they. Know ye not, that "what
is highly esteemed of men is an abomination in the sight of
God?" Come forth, ye "saints of the world," ye
that are honoured of men, and see who will cast the first stone
at them, at these wretches not fit to live upon the earth, these
common harlots, adulterers, murderers. Only learn ye first what
that meaneth, "He that hateth his brother is a murderer."
(1 John 3:15.) "He that looketh on a woman, to lust after
her, hath committed adultery with her already in his heart."
(Matt. 5:28.) "Ye adulterers and adulteresses, know ye
not that the friendship of the world is enmity with God?"
(James 4:4.)
5. "Verily, verily, I say unto you, ye" also "must
be born again." "Except ye" also "be born
again, ye cannot see the kingdom of God." Lean no more
on the staff of that broken reed, that ye were born again
in baptism. Who denies that ye were then made children of God,
and heirs of the kingdom of heaven? But, notwithstanding this,
ye are now children of the devil. Therefore ye must be born
again. And let not Satan put it into your heart to cavil at
a word, when the thing is clear. Ye have heard what are the
marks of the children of God: All ye who have them not on your
souls, baptized or unbaptized, must needs receive them, or without
doubt ye will perish everlastingly. And if ye have been baptized,
your only hope is this, -- that those who were made the children
of God by baptism, but are now the children of the devil, may
yet again receive "power to become the sons of God;"
that they may receive again what they have lost, even the "Spirit
of adoption, crying in their hearts, Abba, Father!"
Amen, Lord Jesus! May
every one who prepareth his heart yet again to seek thy face,
receive again that Spirit of adoption, and cry out, "Abba,
Father!" Let him now again have power so to believe in
thy name as to become a child of God; as to know and feel he
hath "redemption in thy blood, even the forgiveness of
sins;" and that he "cannot commit sin, because he
is born of God." Let him be now "begotten again unto
a living hope," so as to "purify himself as thou art
pure;" and "because he is a son," let the Spirit
of love and of glory rest upon him, cleansing him "from
all filthiness of flesh and spirit," and teaching him to
"perfect holiness in the fear of God!"
Edited by Jennifer Vail with corrections by Ryan
Danker and George Lyons for the Wesley Center for Applied Theology.
Copyright
© 1999 by the Wesley Center for Applied Theology. Text
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