The Marks of the New Birth

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) — 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 methodeia planes, this artful method of
deceiving, the precious promise is utterly lost; by this kybeia anthropon,
this 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 a 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 zosan, a lively or 'livinghope, 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.) 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 were 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!”
Category:Christianity