The Marks of the New Birth
How to hear this sermon§1
1This is a listening version of John Wesley's sermon, The Marks of the New Birth. It is the sermon as printed in John Wesley's 1771 Works. Rendered in modern English.
About this reading · §1
This opening is not in the 1771 sermon. The reading is rendered in modern English.
So is everyone born of the Spirit§2
1771 text · §2
So is every one that is born of the Spirit.
What the new birth is§3
3How is everyone who is born of the Spirit? That is, born again? Born of God? What is meant by being born again, by being born of God, or by being born of the Spirit? What is implied in being a son or a child of God, or in having the Spirit of adoption?
We know that these privileges, by the free mercy of God, are ordinarily annexed to baptism. Our Lord therefore calls baptism, in the preceding verse, being born of water and of the Spirit (John 3:5). But we would know what these privileges are. What is the new birth?
1771 text · §3
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 the 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?
The marks in scripture§4
4Perhaps it is not needful to give a definition of this, since the scripture gives none. But the question is of the deepest concern to every child of man. Except a man be born again, born of the Spirit, he cannot see the kingdom of God (John 3:3).
I propose to lay down the marks of it in the plainest manner, just as I find them laid down in scripture.
1771 text · §4
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.
Children of God by faith§5
5The first of these, and the foundation of all the rest, is faith. So Saint Paul: "You are all the children of God by faith in Christ Jesus" (Galatians 3:26). So Saint John: "To them he gave power" (the word means right, or privilege, and might rather be translated that way) "to become the sons of God, even to those who believe on his name" (John 1:12). They were born when they believed, "not of blood, nor of the will of the flesh," (John 1:13) 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."
And again, in his general letter: "Whoever believes that Jesus is the Christ is born of God" (1 John 5:1).
1771 text · §5
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. So St. John, To them gave he power (ἐξουσίαν· 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. And again in his general epistle Whosoever believeth that Jesus is the Christ, is born of God.
Not the faith of the devils§6
6But it is not a merely notional or speculative faith that the apostles speak of here. 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, of these credible things, as credible."
To say this would be to say, and who could bear to hear it, that the devils were born of God. For they have this faith. They believe, and they tremble (James 2:19). They believe both that Jesus is the Christ, and that all scripture, having been given by inspiration of God (2 Timothy 3:16), 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 (Revelation 3:14). They could not but receive the testimony he gave, both of himself and of the Father who sent him. They saw likewise the mighty works which he did, and from those works believed that he came forth from God (John 16:30). Yet, notwithstanding this faith, they are still reserved in chains of darkness, until the judgment of the great day (2 Peter 2:4).
1771 text · §6
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.
A sure trust and confidence§7
7For all this is no more than a dead faith. The true, living, Christian faith, which whoever has is born of God, is not only an assent, an act of the understanding. It is a disposition which God has wrought in the heart: "a sure trust and confidence in God, that through the merits of Christ his sins are forgiven, and he is reconciled to the favor of God."
This implies that a man first renounce himself. In order to be found in Christ, to be accepted through him, he must totally reject all confidence in the flesh. 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 (Romans 3:19).
Such a sense of sin, commonly called despair by those who speak evil of the things they do not know, goes with a full conviction, such as no words can express, that from Christ only comes our salvation, and with an earnest desire of that salvation. These must go before a living faith, a trust in him who for us paid the ransom by his death, and fulfilled the law in his life. This faith, then, by which 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."
1771 text · §7
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 reject all confidence in the flesh; that having nothing to pay, having no trust in his own works or righteousness of any kind, he come 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 ransom by his death, and fulfilled the law in 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.”
Power over sin§8
8An immediate and constant fruit of this faith, by which we are born of God, a fruit which can in no way 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 wherever the blood of Christ is thus applied, it purges the conscience from dead works (Hebrews 9:14). And power over inward sin, for it purifies the heart from every unholy desire (Acts 15:9) and temper.
Saint Paul has largely described this fruit of faith in the sixth chapter of his letter to the Romans (Romans 6). "How shall we," he says, "who by faith are dead to sin, live any longer in it (Romans 6:2)? Our old man is crucified with Christ, that the body of sin might be destroyed (Romans 6:6), so that from now on we should not serve sin."
"Likewise, reckon yourselves to be dead to sin, but alive to God (Romans 6:11), through Jesus Christ our Lord. Do not let sin therefore reign, even in your mortal body (Romans 6:12), but yield yourselves to God, as those who are alive from the dead (Romans 6:13). For sin shall not have dominion over you" (Romans 6:14).
"God be thanked, that you were the servants of sin (Romans 6:17), but, being made free." The plain meaning is this. God be thanked that, though you were in time past the servants of sin, yet now, being free from sin, you have become the servants of righteousness (Romans 6:18).
1771 text · §8
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.
He does not commit sin§9
9The same invaluable privilege of the sons of God is just as strongly asserted by Saint 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 has bestowed upon us, that we should be called the sons of God (1 John 3:1)! Beloved, now we are the sons of God, and it does not yet appear what we shall be (1 John 3:2). But we know that when he appears we shall be like him, for we shall see him as he is," (1 John 3:2) he soon adds, "Whoever is born of God does not commit sin, for his seed remains in him, and he cannot sin, because he is born of God" (1 John 3:9).
But some men will say, "True. Whoever is born of God does not commit sin habitually." Habitually! Where does that come from? I do not read it. It is not written in the book. God plainly says, "He does not commit sin." And you add, habitually! Who are you, that you mend the oracles of God, that you add to the words of this book (Revelation 22:18)? Beware, I beg you, lest God add to you all the plagues that are written in it (Revelation 22:18).
Especially when the comment you add is such as quite swallows up the text. By this artful method of deceiving, the precious promise is utterly lost. By this tricking and shuffling of men, the word of God is made of no effect (Mark 7:13). Beware, you who thus take from the words of this book (Revelation 22:19). Taking away the whole meaning and spirit from them, you leave only what may indeed be called a dead letter. Beware, lest God take away your part out of the book of life (Revelation 22:19).
1771 text · §9
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: 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. 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 μεθοδεία πλάνης, this artful method of deceiving, the precious promise is utterly lost: by this κυβεία ανθρώπων, 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!
Children of God, and children of the devil§10
10Let us allow the apostle to interpret his own words, by the whole tenor of his discourse. In the fifth verse of this chapter he had said, "You know that he," Christ, "was manifested to take away our sins, and in him is no sin" (1 John 3:5). What inference does he draw from this? "Whoever abides in him does not sin (1 John 3:6). Whoever sins has not seen him, neither known him" (1 John 3:6).
To his pressing of this important doctrine he adds a highly necessary caution. "Little children, let no one deceive you" (1 John 3:7). For many will try to do so, to persuade you that you may be unrighteous, that you may commit sin, and yet be children of God. "He who does righteousness is righteous, even as he is righteous (1 John 3:7). He who commits sin is of the devil, for the devil sins from the beginning" (1 John 3:8).
Then follows: whoever is born of God "does not commit sin, for his seed remains in him, and he cannot sin, because he is born of God." In this, the apostle adds, "the children of God are manifest, and the children of the devil" (1 John 3:10). By this plain mark, the committing or not committing of sin, they are distinguished from each other.
To the same effect are those words in his fifth chapter (1 John 5). "We know that whoever is born of God does not sin, but he who is begotten of God keeps himself, and that wicked one does not touch him" (1 John 5:18).
1771 text · §10
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. To his inforcement of this important doctrine, he promises an highly necessary caution: Little children, let no man deceive you, (for many will endeavour so to do; to persuade you that you may be unrighteous, that you may commit sin, and yet be children of God.) He that doth 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.
Peace with God§11
11Another 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 (Romans 5:1).
Our Lord himself, the night before his death, solemnly left this peace to all his followers. "Peace," he says, "I leave with you," you who believe in God, and believe also in me. "My peace I give to you (John 14:27). Not as the world gives do I give to you (John 14:27). Do not let your heart be troubled, and do not let it be afraid" (John 14:27). And again, "These things I have spoken to you, that in me you might have peace" (John 16:33).
This is that peace of God which passes all understanding (Philippians 4:7), that serenity of soul which it has not entered into the heart of a natural man to conceive (1 Corinthians 2:9), and which even the spiritual man cannot utter. 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 do not shake it, for it is founded upon a rock (Matthew 7:25). It keeps 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 in health, in abundance or in want, they are happy in God. In every state they have learned to be content (Philippians 4:11), yes, to give thanks to God through Christ Jesus, being well assured that "whatever is, is best," because it is his will concerning them. So that in all the changes of life, their heart stands fast, believing in the Lord.
1771 text · §11
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. 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. And again, These things have I spoken unto you, that in me ye might have peace. 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.
A living hope§12
12A second scriptural mark of those who are born of God is hope. Thus Saint Peter, speaking to all the children of God who were then scattered abroad, says, "Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy has begotten us again to a living hope" (1 Peter 1:3).
A living hope, the apostle says, 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. That appears plainly by its fruits. As it is the offspring of pride, so it is the parent of every evil word and work. Whereas every man who has this living hope in him is holy, as he who calls him is holy (1 Peter 1:15). Every man who can truly say to his brothers in Christ, "Beloved, now we are the sons of God, and we shall see him as he is," (1 John 3:2) purifies himself, even as he is pure (1 John 3:3).
1771 text · §12
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, who according to his abundant mercy, hath begotten us again unto a lively hope. Ἐλπίδα ζῶσαν, 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.
The witness with our spirit§13
13This hope implies, first, the testimony of our own spirit, or conscience, that we walk in simplicity and godly sincerity. Second, 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 (Romans 8:17).
1771 text · §13
2. This hope implies, 1. 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.
Led by the Spirit of God§14
14Let us observe well what God himself teaches us here, concerning the glorious privilege of his children. Who is it that is said to bear witness? Not our spirit only, but another, even the Spirit of God. He it is who bears witness with our spirit.
What does he bear witness of? That we are the children of God, and if children, then heirs, heirs of God, and joint heirs with Christ (Romans 8:17), if so be that we suffer with him. If we deny ourselves, if we take up our cross daily (Luke 9:23), if we cheerfully endure persecution or reproach for his sake, that we may also be glorified together.
And in whom does the Spirit of God bear this witness? In all who are the children of God. By this very argument the apostle proves, in the preceding verses, that they are so. "As many as are led by the Spirit of God," (Romans 8:14) he says, "they are the sons of God. For you have not received the spirit of bondage again, to fear (Romans 8:15). But you have received the Spirit of adoption, by which we cry, Abba, Father" (Romans 8:15). It follows, "The Spirit himself bears witness with our spirit, that we are the children of God" (Romans 8:16).
1771 text · §14
3. Let us well observe, what is here taught us by God himself, touching the 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:――――if so be that we suffer with him (if we deny ourselves, if we take up our cross daily, if we chearfully indure 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.
One Spirit of promise§15
15The change of phrase in the fifteenth verse (Romans 8:15) is worth our notice. "You have received the Spirit of adoption, by which we cry, Abba, Father." You, as many as are the sons of God, have, in virtue of your sonship, received that same Spirit of adoption, by which we cry, Abba, Father.
We, the apostles, prophets, and teachers, for the word may quite properly be understood that way. We, through whom you have believed, the ministers of Christ, and stewards of the mysteries of God (1 Corinthians 4:1). As we and you have one Lord, so we have one Spirit (Ephesians 4:4). As we have one faith, so we have one hope also (Ephesians 4:4). We and you are sealed with one Spirit of promise, the earnest of your inheritance (Ephesians 1:13-14) and of ours. The same Spirit bears witness with your spirit and with our spirit, that we are the children of God.
1771 text · §15
4. The variation of the phrase in the 15th 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 self-same 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 yours and of our inheritance: the same Spirit, bearing witness with yours and with our spirit, that we are the children of God.
Blessed are they that mourn§16
16And thus the scripture is fulfilled: "Blessed are they that mourn, for they shall be comforted" (Matthew 5:4). For it is easy to believe that, though sorrow may go before this witness of God's Spirit with our spirit, and 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 feels it in himself, his sorrow is turned into joy (John 16:20).
Whatever his pain may have been before, yet as soon as that hour has come, he remembers the anguish no more (John 16:21), for joy that he is born of God. It may be that many of you have sorrow now, because you are aliens from the commonwealth of Israel, because you are conscious that you do not have this Spirit, that you are without hope and without God in the world (Ephesians 2:12).
But when the Comforter has come, then your heart shall rejoice. Yes, your joy shall be full (John 16:24), and that joy no one takes from you (John 16:22). "We rejoice in God," you will say, "through our Lord Jesus Christ, by whom we have now received the atonement (Romans 5:11), by whom we have access into this grace," (Romans 5:2) this state of grace, of favor, of reconciliation with God, "in which we stand, and rejoice in hope of the glory of God."
You, Saint Peter says, whom God has begotten again to a living hope, "are kept by the power of God to salvation (1 Peter 1:5). In this you greatly rejoice, though now for a season, if need be, you are in heaviness through many kinds of temptations (1 Peter 1:6), so that the trial of your faith may be found to praise, and honor, and glory, at the appearing of Jesus Christ (1 Peter 1:7). In him, though now you do not see him, you rejoice with joy unspeakable and full of glory" (1 Peter 1:8).
Unspeakable indeed. It is not for the tongue of man to describe this joy in the Holy Ghost (Romans 14:17). It is hidden manna (Revelation 2:17), which no one knows except the one who receives it. But this we know: it not only remains, but overflows, in the depth of affliction. Are the consolations of God small (Job 15:11) with his children, when all earthly comforts fail? Not so. When sufferings most abound, the consolations of his Spirit abound much more, so much that the sons of God laugh at destruction (Job 5:22) when it comes, at want, at pain, at hell, and at the grave. They know him who has the keys of death and hell (Revelation 1:18), and will shortly cast death and hell into the bottomless pit. They hear 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" (Revelation 21:3). And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying (Revelation 21:4). Neither shall there be any more pain, for the former things have passed away.
1771 text · §16
5. And thus is the scripture fulfilled, Blessed are they that mourn, for they shall be comforted. For ’tis 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 common-wealth 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. 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, of reconciliation with God, wherein we stand, and rejoice in hope of the glory of God. 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. Unspeakable indeed! It is not for the tongue of man to describe this joy in the Holy Ghost. It is 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 past away.
The love of God shed abroad§17
17A 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 to them (Romans 5:5). Because they are sons, God has sent forth the Spirit of his Son into their hearts (Galatians 4:6), crying, "Abba, Father."
By this Spirit, continually looking up to God as their reconciled and loving Father, they cry to him for their daily bread (Matthew 6:11), for all things needful, whether for their souls or their bodies. They continually pour out their hearts before him, knowing that 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 (Genesis 15:1). The desire of their soul is toward him (Isaiah 26:8). It is their meat and drink to do his will (John 4:34). And they are satisfied as with marrow and fatness (Psalm 63:5), while their mouth praises him with joyful lips.
1771 text · §17
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. Because they are sons, God hath sent forth the Spirit of his Son into their hearts, crying Abba, Father! 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. 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.
Chief among ten thousand§18
18And in this sense also, "everyone who loves him who begat, loves him who is begotten of him" (1 John 5:1). His spirit rejoices in God his Savior (Luke 1:47). He loves the Lord Jesus Christ in sincerity (Ephesians 6:24). He is so joined to the Lord as to be one spirit (1 Corinthians 6:17). His soul hangs upon him, and chooses him as altogether lovely (Song of Solomon 5:16), the chief among ten thousand (Song of Solomon 5:10). He knows, he feels, what that means: "My beloved is mine, and I am his" (Song of Solomon 2:16). "You are fairer than the children of men (Psalm 45:2). Full of grace are your lips, because God has anointed you forever" (Psalm 45:7).
1771 text · §18
2. And, in this sense also, every one who loveth him that begat, loveth him that is begotten of him. 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 chuseth him as altogether lovely, the chiefest among ten thousand. He knoweth, he feeleth what that means, My beloved is mine, and I am his, Thou art fairer than the children of men; full of grace are thy lips, because God hath anointed thee for ever!
As I have loved you§19
19The necessary fruit of this love of God is the love of our neighbor, of every soul which God has made, not excepting our enemies, not excepting those who are now spitefully using and persecuting us (Matthew 5:44). A love by which we love every man as ourselves (Matthew 22:39), as we love our own souls.
Our Lord has expressed it still more strongly, teaching us to love one another even as he has loved us. Accordingly, the commandment written in the hearts of all those who love God is no other than this: "As I have loved you, so love one another" (John 13:34). Now, "in this we perceive 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 our brothers (1 John 3:16).
If we feel ourselves ready to do this, then we truly love our neighbor. Then we know that we have passed from death to life, because we thus love our brothers (1 John 3:14). By this we know that we are born of God, that we dwell in him, and he in us, because he has given us of his loving Spirit (1 John 4:13). For love is of God, and everyone who loves in this way is born of God and knows God (1 John 4:7).
1771 text · §19
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. We ought then, as the apostle justly infers, to lay down our lives for our 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 our brethren. 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. For love is of God, and every one that thus loveth, is born of God and knoweth God.
Keeping his commandments§20
20But some may possibly ask, "Does not the apostle say, This is the love of God, that we keep his commandments (1 John 5:3)?" Yes. And this is the love of our neighbor also, in the same sense as it is the love of God. But what would you infer from this? That keeping the outward commandments is all that is implied in loving God with all your heart, with all your mind, and soul, and strength (Mark 12:30), and in loving your neighbor as yourself (Matthew 22:39)? That the love of God is not an affection of the soul, but merely an outward service? And that the love of our neighbor 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 enough to refute it. The plain, indisputable meaning of that text is this. This is the sign, or proof, of the love of God, of our keeping the first and great commandment (Matthew 22:38), to keep all the rest of his commandments. For true love, if it is once shed abroad in our heart, will constrain us to do so, since whoever loves God with all his heart cannot but serve him with all his strength.
1771 text · §20
5. But some may possibly ask, Does not the apostle say, This is the love of God, that we keep his commandments? 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 all 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.
Spend and be spent§21
21A second fruit, then, of the love of God, so far as it can be distinguished from that love, 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 every kind of conduct.
And one of the tempers most obviously implied in this is being zealous of good works (Titus 2:14): hungering and thirsting to do good, in every possible kind, to all men; rejoicing to spend and be spent (2 Corinthians 12:15) for them, for every child of man; not looking for any repayment in this world, but only in the resurrection of the just (Luke 14:14).
1771 text · §21
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 hungring 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.
Such is everyone born of the Spirit§22
22Thus I have plainly laid down those marks of the new birth which I find laid down in scripture. Thus God himself answers that weighty question, what it is to be born of God. Such, if the appeal is made to the oracles of God, is everyone who 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 passes all understanding (Philippians 4:7). It is so to hope in God through the Son of his love (Colossians 1:13) as to have not only the testimony of a good conscience, but also the Spirit of God bearing witness with your spirits, that you are the children of God. From that there cannot but spring the rejoicing in him through whom you have received the atonement.
It is so to love God, who has thus loved you, as you never loved any creature, so that you 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 conduct, and making your whole life one labor of love, one continued obedience to those commands: "Be merciful, as God is merciful (Luke 6:36). Be holy, as I the Lord am holy (Leviticus 19:2). Be perfect, as your Father who is in heaven is perfect" (Matthew 5:48).
1771 text · §22
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 it is 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 thro’ 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.
Are you this now§23
23Who, then, are you who are thus born of God? You know the things which are given to you by God (1 Corinthians 2:12). You know well that you are the children of God, and can assure your hearts before him (1 John 3:19). 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 not.
The question is not what you were made in baptism. Do not evade it. The question is what you are now. Is the Spirit of adoption now in your heart? Let the appeal be made to your own heart. I do not ask whether you were born of water and of the Spirit. But are you now the temple of the Holy Ghost who dwells in you (1 Corinthians 6:19)? I allow that you were circumcised with the circumcision of Christ (Colossians 2:11), as Saint Paul emphatically calls baptism. But does the Spirit of Christ and of glory now rest upon you (1 Peter 4:14)? Else your circumcision has become uncircumcision (Romans 2:25).
1771 text · §23
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 you are 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.
Of your father the devil§24
24Do not say, 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, and extortioners? What do you think? Are these now the children of God?
Truly I say to you, whoever you are, to whom any one of the preceding characters belongs: "You are of your father the devil, and the works of your father you do" (John 8:44). To you I call, in the name of him whom you crucify afresh (Hebrews 6:6), and in his words to your circumcised predecessors: "You serpents, you generation of vipers, how can you escape the damnation of hell (Matthew 23:33)?"
1771 text · §24
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 belong, 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?
There is no new birth but in baptism§25
25How indeed, unless you are born again? For you are now dead in trespasses and sins (Ephesians 2:1). To say, then, that you 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, "Yes, 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 (Matthew 3:12).
You will say, "But we are washed. We were born again of water and of the Spirit." So were they. This therefore does not hinder at all that you may now be even as they. Do you not know that what is highly esteemed among men is an abomination in the sight of God (Luke 16:15)?
Come out, you saints of the world, you who are honored by men, and see who will cast the first stone (John 8:7) at them, at these wretches not fit to live upon the earth, these common harlots, adulterers, and murderers. Only learn first what this means: "He who hates his brother is a murderer" (1 John 3:15). "He who looks on a woman to lust after her has committed adultery with her already in his heart" (Matthew 5:28). "You adulterers and adulteresses, do you not know that the friendship of the world is enmity with God (James 4:4)?"
1771 text · §25
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.――He that looketh on a woman to lust after her, hath committed adultery with her already in his heart.――Ye adulterers and adulteresses, know ye not, that the friendship of the world, is enmity with God?
You also must be born again§26
26"Truly, truly, I say to you, you also must be born again" (John 3:7). Unless you also are born again, you cannot see the kingdom of God (John 3:3). Lean no more on the staff of that broken reed (Isaiah 36:6), that you were born again in baptism. Who denies that you were then made children of God, and heirs of the kingdom of heaven? But notwithstanding that, you are now children of the devil. Therefore you must be born again.
And do not let Satan put it into your heart to cavil at a word, when the thing is clear. You have heard what the marks of the children of God are. All of you who do not have them on your souls, baptized or unbaptized, must receive them, or without doubt you will perish everlastingly. And if you 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 (John 1:12). That they may receive again what they have lost, even the Spirit of adoption, crying in their hearts, "Abba, Father" (Romans 8:15).
1771 text · §26
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§27
27Amen, Lord Jesus. May everyone who prepares his heart yet again to seek your face receive again that Spirit of adoption, and cry out, "Abba, Father." Let him now again have power so to believe in your name as to become a child of God, so as to know and feel that he has redemption in your blood, even the forgiveness of sins (Colossians 1:14), and that he cannot commit sin, because he is born of God.
Let him now be begotten again to a living hope, so as to purify himself as you are 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 (2 Corinthians 7:1).
1771 text · §27
6. 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!