Regneneration

by J. C. Ryle

"Truly, truly, I say to you—Unless a man is born again, he cannot see the kingdom of God." John 3:3

If the Bible is false, as some proud men have dared to say—then we are no better than the beasts which perish, and the best thing a man can do is to eat and drink and live as he pleases. If the Bible is only half true, as some unhappy people strive to make out, there is no certainty about our everlasting souls; Christianity is all doubt and dimness and guesswork, we can never know what we are to believe as necessary to salvation, we can never be sure that we have got hold of the words of eternal life. Give up your Bible, and you have not a square inch of certainty and confidence to stand on: you may think, and you may imagine, and you may have your own opinion—but you cannot show me any satisfactory proof or authority that you are right; you are building merely on your own judgment; you have put out your own eyes, as it were, and, like one in the dark, you do not really know where you are going.

But if, beloved, the Bible be indeed the Word of God Himself and altogether true, and that it is so, can be proved by witnesses without number; if the Bible be indeed true and our only guide to heaven, and this I trust you are all ready to allow; it surely must be the duty of every wise and thinking man to lay to heart each doctrine which it contains, and while he adds nothing to it, to be careful that he takes nothing from it.

Now, I say that on the face of the Bible, when fairly read, there stands out this grand doctrine, that each one of us must, between the cradle and grave—go through a spiritual change, a change of heart—or in other words be born again. And in the text you have heard, the Lord Jesus declares positively, without regeneration no man shall see the kingdom of God.

Sinner, man or woman, mark that! no salvation without this new birth! Christ has done everything for you; He paid the price of our redemption, lived for us, died for us, rose again for us—but all shall avail us nothing, if there be not this work in us: we must be born again!

Now, beloved, I desire to speak to you freely and plainly about this new birth—as a thing absolutely necessary to salvation. I shall try to show you from my text two things: first, the reason why we must all be born again, and secondly, what the expression to be born again means; and the Lord grant that the subject to which I am going to call your attention, may not be listened to and soon forgotten, as a light and indifferent matter—but carried home and thought over, and blessed to the conversion of many souls!

I. Why, then, is this new birth so necessary? The answer is short and simple. Because of the natural sinfulness of every man's disposition. We are not born into the world with spotless, innocent minds—but corrupt and wicked, and with a will to do that which is evil as soon as we have the power. The Scriptural account is true to the letter—we are all conceived in sin and shaped in iniquity. I need not stop now to tell you how all this came to pass; I need only remind you that in the beginning it was not so. Our first parents, Adam and Eve, were created holy, harmless, undefiled, without spot or stain or blemish about them; and when God rested from His labor on the seventh day, He pronounced them, like all His other works, to be very good. But, alas for us! Adam, by transgression, fell into sin, and lost his first estate. He forfeited the likeness of God in which he had been made. And hence all we, who are his children, come into being with a defiled and sinful nature. We are fallen, and we must needs be raised; we have about us the marks of the old Adam—Adam the first, earthly and carnal—and we must needs be marked with the marks of the Second Adam, the Lord Jesus, which are heavenly and spiritual. Do any of you feel a doubt of this? Consider only what we are by nature.

By nature we do not see Christ's spiritual kingdom upon earth; it is all hidden from our eyes. Men may be sharp and knowing in worldly matters, they may be wise in the things of time—but when they come to spiritual religion, their understandings seem blind, there is a thick veil over their hearts, and they see nothing as they ought to see.

So long as they are in this natural state it is in vain they are told of God's holiness and God's unchangeable justice, His spiritual law and His judgment to come, their own enormous deficiencies, their own peril of destruction—it matters not; it all falls flat and dull upon their ears; they neither feel it nor care for it nor consider it, and in a few hours they are as though they had never heard it. It is to no purpose, while in this condition, that Christ crucified and His precious atonement are set before us; we can see no form nor beauty nor loveliness about Him; we cannot value what He has done, and, as far as we are concerned, the wisdom and the excellence of the Cross, which Apostles gloried in, seems all thrown away.

And why is this? Our hearts need changing! "The natural man receives not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, for they are spiritually discerned." This is the true account of all that weariness and lifelessness and carelessness which we so often see in the worshipers of God's house; this is the secret of that awful indifference about spiritual things which prevails so widely both among rich and poor, and makes the Gospel appear a sealed book. It comes from the heart. Some always imagine they need learning, some they have no time, some they have very peculiar difficulties which no one else in the world has—but the truth lies far deeper. They all need new hearts! Once give them new natures, and you would hear no more about learning—or time—or difficulty. Every mountain would be levelled and every valley filled up, that the way of God might be prepared.

But again. By nature we do not love the laws of Christ's spiritual kingdom. We do not openly refuse to obey them, we would be angry with anyone who said we had thrown them aside—but we have no love to them and delight in them; it is not our food and drink to do our Father's will. Oh no! by nature we love our own way and our own inclinations—and that is our only law. We bring forth fruit unto ourselves—but not unto God. Our own pleasure and our own profit take up all our attention, and as for Him who made us and redeemed us, too many do not give Him the very scraps of their time. By nature we do not measure ourselves by God's standard: who ever takes the Sermon on the Mount as his rule of character? who ever admires the poor in spirit, the mourners, the meek, the hungerers and thirsters after righteousness, the merciful, the pure in heart, the peacemakers, the men who are persecuted for righteousness' sake? These are all people whom the world despises, they are as nothing by the side of the jovial and light-hearted, the men who love strong drink and are held to sing good songs; and yet these are the people whom Jesus calls blessed.

What natural man judges of sin as Jesus teaches us to judge? How few look on drunkenness and fornication as damnable sins—yet the Bible says they are! How few consider anger without cause, as bad as murder, and lustful looks as bad as adultery—yet Jesus says they are! Where are the men who strive to love their enemies, who bless those who hate them, and pray for those who despitefully use them?—yet this is the rule that Jesus has laid down. And why is all this? You see there must be something radically wrong. By nature we do not lay ourselves out to glorify God with our bodies and spirits—we take no pleasure in speaking to each other about Him. The concerns of this world have a hundred times more of our thoughts; and few indeed are the gatherings where the mention of Christ and heaven would not stop many mouths, and make nearly all look as if the subject was very uncomfortable.

And why is all this? Some talk of bad example having done them harm, and some say they have had a bad education—but the evil is far more deeply seated; that which is born of the flesh is flesh, it comes from the carnal unrenewed mind, and the remedy needed is change of nature. A corrupt tree can only bring forth corrupt fruit; the root of the mischief is the sinfulness of the natural heart.

Once more. By nature we are altogether unfit for Christ's kingdom in glory. The lives which we are in the habit of leading, and the practices we are fond of indulging, and the tastes we are always seeking to please, and the opinions we hold, are all such as prove we have no natural fitness for the inheritance of the saints in light. They do not follow after holiness in all their walk and conversation. Then what place can they occupy in that blessed abode where there shall enter in nothing that defiles, nor whatever works abomination? How shall they stand in His presence, who charges even His angels with folly, and in whose sight the very heavens are not pure! They do not take pleasure in the exercise of prayer and praise on earth; and how could they enjoy the employments of that glorious habitation, where they rest not day nor night worshiping and crying "Holy, holy, holy, Lord God Almighty, who was, and is, and is to come!"

They do not count it a privilege to draw near to God through Jesus Christ, to walk with Him, to seek close acquaintance with Him; and where would be the comfort to them of dwelling forever in the presence of the Lord God and the Lamb? They do not strive to walk in the steps of holy men of old, they do not take example from the faith and patience of the saints; and with what face then would they join the society of just men made perfect? With what salutation, after a life spent in pleasing the devil and the world, would they greet Abraham and David and the Apostles and all that blessed company who have fought the good fight?

Alas! beloved, an unregenerate man in heaven would be a miserable creature, there would be something in the air he could not breathe, the joys, the affections, the employments would be all wearisome to him, he would find himself as unfitted for the company of the saints, as a beast is unfitted on earth for the company of man. He would be carnally minded, they would be spiritually minded, there would be nothing in common. I know there are vain dreamers who imagine death will work an alteration, that they may die sinners and rise again saints—but it is all a delusion, there is no work nor device nor knowledge in the grave; if we die spiritual we shall rise spiritual, if we die carnal we shall rise carnal, and if we are to be made fit for heaven our natural hearts must be changed now on earth.

In short, beloved, the plain truth is, that by nature men are all dead in trespasses and sins, strangers to the covenant of promise, having no hope and without God in the world, prisoners in the hand of Satan, in a state of miserable condemnation, spiritually dark, blind, and dead; and, worst of all, they neither know nor feel it. The cold corpse in the grave does not feel the worms that crawl over it; the sleeping wretch who has drunk poison, does not know that he shall wake no more; and so also the unhappy man who is still unconverted cannot understand that he is in need of anything. But still, every natural man in the sight of God is dead while he lives; his body, soul, and mind are all turned aside from their proper use, which is to glorify God, and so he is looked upon as dead. And this either is the state of every single soul among us at this minute—or else it used to be. There is no middle state; we cannot be half-way, neither dead nor alive; we were dead and have been brought to life—or we are now dead, and the work is yet to be done.

Nor yet is this doctrine for publicans and harlots only: it is for all without exception; it touches high and low, rich and poor, learned and unlearned, old and young, gentle and simple; all are by nature sinful and corrupt, and because they are so, Jesus tells us solemnly not one shall enter into the heavenly rest without being born again.

Beloved, this sounds strong; it seems a hard saying, perhaps. That is not my concern. I am set to preach Christ's Gospel and not my own. Search the Scriptures, and you will see it is true.

II. The second thing for your consideration is the exact meaning and force of that peculiar expression "to be born again." It is a change by which we once more recover something of the divine nature, and are renewed after the image of God. It is a complete transforming and altering of all the inner man; and nothing can more fully show its completeness and importance than the strong figure under which Jesus describes it: He calls it a NEW BIRTH. We have all been born once as men—but we must see to it we are born again as true Christians. We have been born once of the seed of Adam—woe to us if we are not born the second time of the seed of God! We have been born of the flesh—we must also be born of the Spirit. We are born earthly—we must also be born heavenly. We are born corruptible—we must also be born incorruptible. Our natural birth is as necessary to the life of the body—as our spiritual birth is necessary to the life of the soul.

To be born again is, as it were, to enter upon a new existence, to have a new mind and a new heart, new views, new principles, new tastes, new affections, new likings and new dislikings, new fears, new joys, new sorrows, new love to things once hated, new hatred to things once loved, new thoughts of God and ourselves and the world and the life to come, and the means whereby that life is attained. And it is indeed a true saying that he who has gone through it is a new man, a new creature, for old things are passed away—behold, he can say, all things are become new! It is not so much that our natural powers and faculties are taken away and destroyed; I would rather say that they receive an utterly new bias and direction. It is not that the old metal is cast aside—but it is melted down and refined and remolded, and has a new stamp impressed upon it, and thus, so to speak, becomes a new coin.

This is no external change, like that of Herod, who did many things and then stopped—or of Ahab, who humbled himself and went in sackcloth and walked softly; nor is it a change which can neither be seen nor felt. It is not merely a new name and a new notion—but the implanting of a new principle which will surely bear good fruit. It is opening the eyes of the blind and unstopping the ears of the deaf; it is loosing the tongue of the dumb, and giving hands and feet to the maimed and lame—for he who is born again no longer allows his members to be instruments and servants of unrighteousness—but he gives them unto God, and then only are they properly employed.

To be born again is to become a member of a new family by adoption, even the family of God; it is to feel that God is indeed our Father, and that we are made the very sons and daughters of the Almighty; it is to become the citizen of a new state, to cast aside the bondage of Satan and live as free men in the glorious liberty of Christ's kingdom, giving our King the tribute of our best affection, and believing that He will keep us from all evil. To be born again is a spiritual resurrection, a faint likeness indeed of the great change at last—but still a likeness; for the new birth of a man is a passage from death to life; it is a passage from ignorance of God to a full knowledge of Him, from slavish fear to childlike love, from sleepy carelessness about Him to fervent desire to please Him, from lazy indifference about salvation to burning, earnest zeal; it is a passage from strangeness towards God to heartfelt confidence, from a state of enmity to a state of peace, from worldliness to holiness, from an earthly, sensual, man-pleasing state of mind to the single-eyed mind that is in Christ Jesus. And this it is to be born of the Spirit.

Beloved, time will not allow me to go further with this subject today. I have endeavored to show you generally why we must all be born again, and what the new birth means; and next Sunday, if the Lord wills, I purpose to show you the manner and means by which this new birth usually comes.

It only remains for me now to commend this matter most solemnly to your consciences. Were it a doctrine of only second-rate importance—were it a point a man might leave uncertain and yet be saved, like Church government or election—I would not press it on you so strongly—but it is one of the two great pillars of the gospel. On the one hand stands salvation by free grace for Christ's sake—but on the other stands renewal of the carnal heart by the Spirit. We must be changed as well as forgiven; we must be renewed as well as redeemed.

And I commend this to you all the more because of the times you live in. Men swallow down sermons about Christ's willingness and Christ's power to save, and yet continue in their sins. They seem to forget there must be the Spirit's work within us, as well as Christ's work for us—there must be something written on the table of our hearts. The strong man, Satan, must be cast out of our house, and Jesus must take possession; and we must begin to know the saints' character experimentally on earth—or we shall never be numbered with them in heaven. Christ is indeed a full and sufficient title to heaven—but we must have about us some fitness for that blessed abode.

I will not shrink from telling you that this doctrine cuts every congregation in two; it is the line of separation between the good fish and the bad, the wheat and the tares. There is a natural part in every congregation, and there is a spiritual part; and few indeed are the churches where we should not be constrained to cry, Lord, here are many called—but very few chosen. The kingdom of God is no mere matter of lips and knees and outward service—it must be within a man, seated in the best place of heart; and I will not hesitate to tell you I fear there are many living members of churches who are exceedingly dead professors.

Examine yourselves, then, I pray you, whether you are born again. Have you good solid reasons for thinking that you have put off the old man which is corrupt, and put on the new man which is created after God in holiness? Are you renewed in the spirit of your minds? Are you bringing forth the fruits of the flesh or the fruits of the Spirit? Are you carnally minded or heavenly minded? Are your affections with the world or with God? Are you natural men or are you spiritual men? Oh! but it were no charity in me to keep back this weighty truth; and it will be no wisdom in you to put off and delay considering it.

Are you born again? Without it no salvation! It is not written that you may not—or yet that you will have some difficulty—but it is written that you cannot without it see the kingdom of God. Consider with yourselves how fearful it will be to be shut out; to see God's kingdom afar off, like the rich man in the parable, and a great gulf between; how terrible to go down to the pit from under the very pulpit, well satisfied with your own condition—but still not born again. There are truly many roads to perdition—but none so melancholy as that which is traveled on by professing Christians—by men and women who have light and knowledge and warning and means and opportunity and yet go smiling on as if sermons and holiness were not meant for them—or as if hell was a bed of roses—or as if God was a liar and could not keep His word.

Are you born again? I do not want to fill your heads—but to move your hearts; it is not a matter of course that all who go to church shall be saved; churches and ministers are meant to rouse you to self-inquiry, to awaken you to a sense of your condition; and next to that grand question, "Have you taken Christ for your Savior?" there comes the second point, "Are you born again?"

Beloved, if you love life, search and see what is your condition. What though you find no tokens for good: better a thousand times to know it now and live, than to know it too late and die eternally!

Praised be God, it is a doctrine bound round with gracious promises: no heart so hard but the Holy Spirit can move it; many a one could set his seal to that, and tell you that he was darkness, darkness that could be felt—but is now light in the Lord. Many of the Corinthians were bad as the worst among you—but they were washed, they were sanctified, they were justified, in the name of the Lord Jesus and by the Spirit of our God. Many of the Ephesians were as completely dead in sins as any of you—but God quickened them, and raised them up, and created them anew unto good works. Examine yourselves and draw near to God with prayer, and He shall draw near to you—but if you ask not, you shall not have.

As for me, I make my supplication unto God, who can make all things new, that His Spirit may touch your hearts with a deep sense of this truth, for without it my preaching is vain; that there may be a mighty shaking and revival among the dry bones; that you may never rest until you are indeed new men and can say, Verily we were dead but we are now alive, we were lost but we are now found.

Without this new birth, no man or woman can be saved! You may remember I began to speak of it last Sunday morning, and I endeavored to establish in your minds two main points, which it may be well to recall to your recollection now. First, then, I showed you the reason WHY this new birth is so absolutely necessary to salvation. It is because of our sinful hearts, our inbred corruption. We are born from the very first with a disposition towards that which is bad; we have no natural readiness to serve God—it is all against the grain; we have no natural insight into the excellence of Christ's spiritual kingdom, no natural love towards His holy laws or desire to obey them, no natural fitness for heaven; an unrenewed man would be miserable in the company of Jesus and the saints. In short, I said, it is not enough that we are born of the flesh once, natural men; we need to be born the second time of God and become spiritual men—or else we shall never taste eternal life.

I then reminded you of the awful carelessness and indifference and deadness and lukewarmness and coldness and slothfulness about religion which does so widely prevail; and I observed that people were always ingenious in framing reasons and making excuses for their own particular neglect of God, always supposing they had some special difficulty to contend with, which no one else had—business—or poverty, trouble—or family—or lack of time—or lack of learning, and the like—always imagining if these difficulties were taken out of the way, that they would be such good Christians; and I then told you that the root of all these difficulties is the natural old heart; and the thing needed is not leisure and ease and money and learning—but a new heart and a new principle within.

Secondly, I went on to set before you the NATURE and character of this new birth. I showed that it was a change not outward only—but inward; not in name only—but in spirit and in truth. It is a change so thorough, so searching, so radical, so complete, that he who has gone through it may be called born again, for he is to all intents and purposes a new man! He was darkness—but he is now light; he was blind—but he can now see; he was sleeping—but he is now awake; he was dead—but he now lives; he was earthly-minded—but he is now heavenly-minded; he was carnal—but he is now spiritual; he was worldly—but he is now godly; he once loved corruptible things best—but he now loves incorruptible things best; he did set his chief affections on that which is mortal—he now sets his heart on that which is immortal.

Lastly, I pressed upon you all the immense, the surpassing importance of this doctrine, and I do so now again. I urged you, everyone, to remember—and I repeat it now—it shall avail us nothing that Christ Jesus has brought in righteousness for us, if there be not also the work of the Holy Spirit within us; that it shall profit us nothing to say we are redeemed, if there is not also good evidence that we have been indeed renewed.

I shall now go on, according to my promise, to set before you the first great cause of this new birth, and the means and the manner in which it comes; and I once more pray God that the subject may not be carelessly put aside—but thought over and made useful to all your souls.

I. The first great CAUSE of this new birth. This new birth, then, this great spiritual change—whence does it comes—and how does it begin? Can any man give it to himself when he pleases? Can any change his own heart? No! the thing is impossible. We can no more quicken and impart life to our souls than we can to our bodies; we can no more rise and become new men in our own strength than wash away sins by our own performances. It is impossible! The natural man is as helpless as Lazarus was when he lay still and cold and motionless in the tomb. We may remove the stone, as it were, and expose the sad work of death—but we can do no more. There must be a power far mightier than any power of earth in exercise before the natural man can awake and arise and come forth as a new creature. And to do all this is the special office of the Spirit of Christ, the Holy Spirit, whom Jesus promised to send. It is He who quickens; it is He who gives life. The Spirit alone can make the seed we scatter bear fruit; the Spirit alone can lay the first foundation of that holy kingdom, which we want to see established in your hearts. It is the Spirit who must move over these waste and barren souls before they can become the garden of the Lord. It is the Spirit who must open the darkened windows of our conscience before the true light can shine in upon those chambers within us. And so, he who is born again is born, not of blood, nor of the will of the flesh, nor of the will of man—but of God; for the Spirit is very God.

Beloved, this is a very humbling and solemn truth. The conversion of a sinner can never be that light, off-hand affair that some do seem to think about it. This great change which must come over us can never be a thing so entirely within our reach and grasp that we may put off the old Adam like a cloak, and put on the new man, just when and where we please. Oh—but it is a work that cannot possibly be done without the hand of God! The same Power which first created heaven and earth, and called the fair world around us into being—the same Power alone can create in us new hearts, and renew in us right minds—the same Power alone can convert the natural man into the spiritual.

Yes! you may dream of death-bed repentance, and say, By-and-by we will turn and become Christians—but you know not what you are saying: the softening of the hard heart, and the entrance upon new ways, and the taking up of new principles, is no such easy matter as you seem to imagine—it is work that can only be begun by divine power—and who shall say, that you may not put it off too long?

It is not the plainest and clearest preaching, however lovely it may sound, which can cause men to be born again. Paul may plant and Apollos may water—but the Spirit alone can give the increase! We may raise up congregations fair and formal, and sinews and flesh and skin may cover the dry bones, but they are no better than dead—until the Spirit breathes upon them. Not all the wisdom of Solomon, not all the faith of Abraham, not all the prophecies of Isaiah, not all the eloquence of Apostles, could avail to convert one single soul—without the operation of the Holy Spirit. "Not by might, nor by power—but by my Spirit, says the Lord almighty." And therefore I call this a solemn truth. I know the Spirit is promised to all who ask—but I tremble lest men should loiter and put off their souls' concerns so long, that the Spirit may be grieved—and leave them in their sins.

And still, beloved, solemn as this truth may be to sinners, it is full of consolation to believers; it is full of sweet and unspeakable comfort to all who feel in themselves the holy workings of a new and spiritual nature. These can say with rejoicing, "It is not our right hand nor our arm which has brought us on the way towards Zion; the Lord Himself was on our side; it was He who raised us from the death of sin to the life of righteousness, and surely He will never let us go. Once we were sleeping and dead in trespasses—but the Spirit awakened us and opened our eyes. We caught a sight of the punishment prepared for the ungodly; we heard a voice saying, 'Come unto Me, and I will give you rest,' and we could sleep no longer. And surely we may hope that He, who graciously began the work of grace, will also carry it forward; He laid the foundation, and He will not let it decay; He began, and He will bring His handiwork to perfection."

So much for the great Cause and Giver of the New Birth—the Holy Spirit.

II. The MEANS through which the new birth is ordinarily conveyed, and comes, and the different ways and manners in which it generally shows itself and produces its wonderful effects.

Now, with respect to the means which the Holy Spirit does ordinarily use, I would not have you for one minute suppose that I wish to limit or set bounds to the Holy One of Israel. I do not for an instant deny that some have been born again without any outward visible machinery having been used—by a sort of secret impulse which cannot be well explained—but I do say that, generally speaking, the Holy Spirit, in giving to a man that blessed thing the new birth, is pleased to work upon his heart more or less by means which our eyes can see and which our minds can understand.

I would not, then, have you ignorant that a man is seldom born again of the Spirit, without the preaching of the Gospel having something to do in the change. This is a special instrument for turning men from darkness to light, and many a one can testify that it was through sermons he was first touched, and brought to the knowledge of the truth. It was Peter's preaching which first touched the men of Jerusalem after our Lord's death, insomuch that they were pricked to the heart and said, "Men and brethren, what shall we do?" It was the command which Jesus gave to the apostles before his ascension, they were "to preach unto the people and to testify." It was a cause of joy to Paul, that Christ was preached at Rome: "I therein rejoice," he says, "and will rejoice." It was his own declaration about himself, "Christ Jesus sent me not to baptize—but to preach the Gospel." No means is so blessed in all the experience of Christ's Church as the plain preaching of the Gospel; no sign so sure of decay and rottenness in a Church as the neglect of preaching; for there is no ordinance in which the Holy Spirit is so particularly present, none by which sinners are so often converted and brought back to God. Faith comes by hearing; and how shall men believe—unless they hear? Therefore it is that we press upon you so continually to be diligent in hearing Christ preached; for none are so unlikely to be born again as those who will not listen to the truth.

And seldom too is a man born of the Spirit without the Bible having something to do in the process. The Bible was written by men who spoke as they were moved by the Holy Spirit, and he who reads it seriously and attentively—or hears it read, is seeking acquaintance with God in God's own way. You would find few indeed among the Lord's true people who would not tell you that the starting-point in their spiritual life was some saying or doctrine in Scripture; some part or portion, pressed home upon their consciences by an unseen, secret power, was among the first things which stirred them up to think and examine their ways; some plain declaration flashed across their minds and made them say, "If this be true I shall certainly be lost." Therefore it is we tell you over and over again, Search the Scriptures, search the Scriptures; they are the sword of the Spirit, they are the weapon by which the devil is often driven out; and he who leaves his Bible unread does plainly not wish to be born again.

Once more. Never are men born of the Spirit without Prayer. I believe there would not be found a single case of a person who had been quickened and made a new creature without God having been entreated of and inquired of before. Either he has prayed for himself—or some one has prayed for him: so Stephen died praying for his murderers, and by-and-by Saul was converted. The Lord loves to be sought after by His guilty creatures; and they who will not ask for the Holy Spirit to come down upon them, have no right to expect in themselves any real change.

Such, then, beloved, are the means through which this new birth is generally given. I say generally, because it is not for me to set bounds to the operations of God; I know men may be startled by sicknesses and accidents and the like—but still I repeat that preaching, the Bible and prayer are the channels through which the Spirit ordinarily works. And I say further that in all my life and reading I never heard of a man who diligently, humbly, heartily and earnestly made use of these means, who did not sooner or later find within himself new habits and principles. I never heard of a man steadily persevering in their use, who did not sooner or later feel that sin and he must part company—who did not, in short, become a real child of God, a new creature.

III. So much for the means through which the Spirit generally conveys this new birth. There is yet one point to be considered this morning; and that is the particular MANNER in which this mighty spiritual change does first touch a person and begin.

Now, on this point I remark, there are great diversities of operations; there is a vast variety in the methods by which the Spirit works, and hence it is that we can never say He is tied down to show himself in one particular way; we must never condemn a person and tell him he is a graceless unconverted sinner because his experience may happen to differ widely from our own.

I would have you note, then, there is great diversity in the time and age at which this change begins. Some few have the grace of God in them when very young; they cannot so much as remember the time when they were without a deep sense of their natural corruption and a lively faith in Christ, and an earnest desire and endeavor to live close to God: such were Isaac and Samuel and Josiah and Jeremiah, and John the Baptist and Timothy. Blessed and happy are these souls; their memories are not saddened by the recollection of years wasted in carelessness and sin; their imaginations are not defiled and stained with the remembrance of youthful wickedness.

But again. Many, perhaps the greater part of true Christians in our day, are never born of the Spirit until they come to age and have reached years of maturity. These were once walking after the course of this world, perhaps serving divers lusts and pleasures, perhaps decent outwardly and yet only regarding religion as a thing for Sundays, not as a concern of the hearts. But by some means or other God stops them in their career and turns their hearts back again, and they take up the cross. And bitter indeed is their repentance, and great is their wonder that they could have lived so long in such a fashion, and warm is the love they feel towards Him who has so graciously forgiven them all iniquity.

Once more. Some few, some very few, are first brought unto God and born again in the advance and in old age. Oh! but it is fearful to see how few. There are not many who ever arrive at what is called old age; and of these I believe a very insignificant part indeed are ever brought to a saving change. And little wonder if we consider how deeply rooted a thing is habit, how hard it is for those who are accustomed to do evil, to learn to do good. O brethren beloved, youth is the time to seek the Lord! I know that with God nothing is impossible; I know that He can touch the rock that has long been unmoved, if He pleases, and make the water flow—but still we very seldom hear of old men or women being converted: grey hairs are the time for burning the oil of grace and not for buying it, and therefore I say, pray you that your flight be not in the winter of life.

IV. The next thing I would have you note is the great diversity in the ways by which the Spirit, so to speak, does strike the first blow in producing this new birth.

Some are awakened suddenly, by mighty providences and interpositions of God; they despise other warnings, and then the Lord comes in and violently shakes them out of sleep, and plucks them like brands from the burning. And this is often done by unexpected mercies—by extraordinary afflictions and troubles, by sicknesses, by accidents, by placing a man in some great danger and peril; and thousands, I am certain, will tell us in heaven, "It is good for us that we were tried and distressed; 'before I was afflicted I went astray—but now have I kept Your word.'" This was the case with Paul: he was struck to the earth blinded, while going to Damascus to persecute, and he rose up a humbled and a wiser man. This was the case with Jonah: when he fled from the Lord's command, he was awakened by a storm while sleeping on board the ship. This was the case with Manasseh, king of Judah: he was taken prisoner and laid in chains at Babylon, and in his affliction he sought the Lord. This was the case with the jailer at Philippi: he was roused by the earthquake, and came and fell down saying, What shall I do to be saved?" This is the case spoken of by Elihu in the thirty-third chapter of Job. And here is the reason why we ought to feel so anxious about a man, when God has laid His hand upon him and afflicted him. I always feel about such a person, "There is one whom the Lord is trying to convert: will it or will it not be all in vain?"

Again. Some are awakened suddenly, by very little and trifling things. God often raises up Christ's kingdom in a man's heart by a seed so small and insignificant, that all who see it are obliged to confess, "This is the Lord's doing, and it is marvelous in our eyes." A single text of Scripture sometimes; a few lines in a book taken up by accident; a chance expression or word dropped in conversation, and never perhaps meant by him who spoke it to do so much: each of these seeming trifles has been known to pierce men's hearts like an arrow, after sermons and ordinances have been used without appearing to avail. I have heard of one who could trace up the beginning of his conversion to the saying of a perfect stranger: he was profanely asking God to damn his soul, when the stranger stopped him and said it were better to pray that it might be blessed than damned; and that little word found its way to his heart. Oh, how careful should we be over our lips! Who knows what good might be done if we only strove more to speak a word in season?

Once more. Some are born of the Spirit gradually and insensibly. They hardly know at the period what is going on within them; they can hardly recollect any particular circumstances attending their conversion—or fix any particular time—but they do know this, that somehow or other they have gone through a great change, they do know that once they were careless about religion, and now they hold it chief in their affections: once they were blind and now they see. This seems to have been the case with Lydia at Philippi; the Lord gently opened her heart, so that she attended to the things spoken by Paul. This is what Elijah saw in the wilderness; there was the whirlwind and the earthquake and the fire, and after all there was something else—a still small voice. And here is one reason why we sometimes hope and trust that many among the hearers in our congregations may still prove children of God. We try to think that some of you feel more than you seem to do, and that the time is near when you will indeed come out and be separate, and not be ashamed to confess Christ before men.

There is one more diversity I would very shortly notice. Remember there is diversity in the FEELINGS which the Spirit first excites: each feeling is moved sooner or later—but they are not moved always in the same order. The new birth shows itself in some by causing exceeding fear—they are filled with a strong sense of God's holiness, and they tremble because they have broken His law continually. Others begin with sorrow—they can never mourn enough over their past wickedness and ingratitude. Others begin with love—they are full of affection towards Him who died for them, and no sacrifice seems too great to make for His sake. But all these works one and the same Spirit—in this man He touches one string, and in that another—but sooner or later all are blended in harmony together, and when the new creation has fully taken place, fear and sorrow and love may all be found at once.

Beloved, time will not allow me to go further with this subject today. I have endeavored to show you this morning who is the Worker, the CAUSE of the new birth: it is not man—but God the Holy Spirit. What are the MEANS through which He generally conveys it: preaching, the Bible, and prayer. And lastly I have shown you there are many DIVERSITIES in His operations: with some He begins when very young, with some in full years, with some few in old age. On some He comes down suddenly and on some gradually, in some He first moves one sort of feelings and in some another—but whatever be His operation, without the Spirit none can be born again.

And now, in CONCLUSION, tell me not that you mean to wait lazily and idly, and if the Lord gives you this blessed change—that is well; and if not—that you cannot help it. God does not deal with you as if you were machines or stones; He deals with you as those who can read and hear and pray, and this is the way in which He would have you wait upon Him.

Never was doctrine so surrounded with promises and encouragements and invitations as this. Hear what Jeremiah says: "I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." Again: "They shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me forever." Then what Ezekiel says: "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes." Then lastly what the Lord Jesus says: "Ask, and you shall receive; seek, and you shall find: everyone that asks receives. Your Heavenly Father shall give the Holy Spirit to those who ask Him." And this is what we want you to do: until you pray for yourselves in earnest, we know there will be little good done; and if any prayerless man shall say in the day of judgment "I could not come to Christ," the answer will be, "You did not try."

Then quench not the Spirit, grieve not the Spirit, resist not the Spirit; His grace has been purchased for you: strive and labor and pray that you may indeed receive it. And then God has covenanted and engaged that He shall come down like rain on the dry ground—like water to wash away your soul's defilement, like fire to burn away the dross and filth of sin, and the hardest heart among you shall become soft and willing as a weaned child.

We have reached the last point in our inquiry about the new Birth—I mean the MARKS and EVIDENCES by which it may be known—the marks by which a man may find out whether he has himself been born again or not. To set before you the character of those who are indeed new creatures—to warn you against certain common mistakes respecting this doctrine—to wind up the whole subject by appealing to your consciences—this is the work which I propose to take in hand this morning.

Now this point may be last in order—but it certainly is not least in importance. It is the touchstone of our condition; it decides whether we are natural men or spiritual men; whether we are yet dead in trespasses—or have been quickened and brought to see the kingdom of God.

Many there are who take it for granted they have been born again—they do not exactly know why—but it is a sort of thing they never doubted. Others there are who despise all such sifting inquiry—they are sure they are in the right way, they are confident they shall be saved, and as for marks, it is low and legal to talk about them, it is bringing men into bondage. But, beloved, whatever men may say, you may be certain Christ's people are a peculiar people, not only peculiar in their talk—but peculiar in their life and conduct, and they may be distinguished from the unconverted around them; you may be certain there are stamps and marks and characters about God's handiwork by which it may always be known; and he who has got no evidences to show—well well suspect that he is not in the right way.

Now, about these marks I can of course only speak very shortly and very generally, for time will not allow me to do more—but I would first say one word by way of caution. Remember, then, I would not have you suppose that all children of God do feel alike—or that these marks should be equally strong and plain in every case. The work of grace on man's heart is gradual: first the blade, then the ear, then the full corn in the ear. It is like leaven: the whole lump is not leavened at once. It is as in the birth of an infant into the world: first it feels, then moves and cries, and sees and hears and knows, and thinks and loves, and walks and talks and acts for itself. Each of these things comes gradually, and in order—but we do not wait for all before we say this is a living soul. And just so is everyone that is born of the Spirit. He may not, at first, find in himself all the marks of God—but he has the seed of them all about him; and some he knows by experience, and all, in the course of time, shall be known distinctly.

But this at least you may be sure of: wherever there is no fruit of the Spirit, there is no work of the Spirit; and if any man has not the Spirit of Christ, he is none of His. O that this question might stir up everyone of you to search and try his ways! God is not a man that he should lie; He would not have given you the Bible if you could be saved without it; and here is a doctrine on which eternal life depends: "No salvation without the new birth."

I. First, then, and foremost, I would have you write down in your memories a mark which John mentions in his first epistle: "Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother." (1 John 3:8-10)

Observe, I would not for one minute have you suppose that God's children are perfect, and without spot or stain or defilement in themselves. Do not go away and say I told you they were pure as angels and never made a slip or stumble. The same John in the same Epistle declares: "If we say that we have no sin, we deceive ourselves, and the truth is not in us. . . . If we say that we have not sinned, we make Him a liar, and His word is not in us."

But I do say that in the matter of breaking God's commandments, everyone that is born again is quite a new man. He no longer takes a light and cool and easy view of sin; he no longer judges of it with the world's judgment; he no longer thinks a little swearing—or a little Sabbath-breaking—or a little fornication—or a little drinking—or a little covetousness, small and trifling matters—but he looks on every sort of sin against God or man as exceeding abominable and damnable in the Lord's sight, and, as far as in him lies, he hates it and abhors it, and desires to be rid of it root and branch, with his whole heart and mind and soul and strength.

He who is born again has had the eyes of his understanding opened, and the Ten Commandments appear to him in an entirely new light. He feels amazed that he could have lived so long careless and indifferent about transgressions, and he looks back on the days gone by with shame and sorrow and grief. As for his daily conduct, he allows himself in no known sin; he makes no compromise with his old habits and his old principles; he gives them up unsparingly, though it cost him pain, though the world think him over-precise and a fool—but he is a new man, and will have nothing more to do with the accursed thing—sin. I do not say but that he comes short, and finds his old nature continually opposing him—and this, too, when no eye can see it but his own—but then he mourns and repents bitterly over his own weakness. And this at least he has about him: he is at war, in reality, with the devil and all his works, and strives constantly to be free.

And do you call that no change? Look abroad on this world, this evil-doing world: mark how little men generally think about sin; how seldom they judge of it as the Bible does; how easy they suppose the way to heaven—and judge you whether this mark be not exceeding rare. But for all this God will not be mocked, and men may rest assured that until they are convinced of the awful guilt and the awful power and the awful consequences of sin, and, being convinced, flee from it and give it up, they are most certainly not born again.

II. The second mark I would have you note is "faith in Christ," and here again I speak in the words of John in his first epistle: "Whoever believes that Jesus is the Christ, is born of God." I do not mean by this a general vague sort of belief that Jesus Christ once lived on earth and died—a sort of faith which the very devils possess. I mean, rather, that feeling which comes over a man when he is really convinced of his own guilt and unworthiness, and sees that Christ alone can be his Savior; when he becomes convinced he is in a way to be lost, and must have some righteousness better than his own, and joyfully embraces that righteousness which Jesus holds out to all who will believe. He who has got this saving faith discovers a fitness and suitableness and comfort in the doctrine of Christ crucified for sinners which once he never knew; he is no longer ashamed to confess himself by nature poor and blind and naked, and to take Christ for his only hope of salvation.

Before a man is born of the Spirit there seems no particular loveliness about the Redeemer—but after that blessed change has taken place, He appears the very chief in ten thousand. There is no honor so great but Jesus is worthy of it. There is no love so strong but on Jesus it is well bestowed. There is no spiritual necessity so great but Jesus can relieve it. There is no sin so black but Jesus' blood can wash it away. Before the new birth a man can bow at Christ's name, and sometimes wonder at Christ's miracles—but that is all. Once born again, a man sees a fullness and a completeness and a sufficiency in Christ of things necessary to salvation, so that he feels as if he could never think upon Him enough. To cast the burden of sin on Jesus, to glory in the cross on which He died, to keep continually in sight His blood, His righteousness, His intercession, His mediation; to go continually to Him for peace and forgiveness, to rest entirely on Him for full and free salvation; to make Jesus, in short, all in all in their hopes of heaven—this is the most notable mark of all true children of God—they live by faith in Christ, in Christ their happiness is bound up.

It is the spiritual law of God which brings them to this: time was when they were ready to think well of themselves; the law strips off their miserable garments of self-righteousness, exposes their exceeding guilt and rottenness, cuts down to the ground their fancied notions of justification by their own works, and so leads them to Christ as their only wisdom and redemption; and then, when they have laid hold on Christ and taken Him for their Savior, they begin to find that rest which before they had sought in vain.

Such are two first marks of the Spirit's work—a deep conviction of sin and forsaking of it. And a lively faith in Christ crucified as the only hope of forgiveness. These are marks which the world perhaps may not see—but marks without which no man or woman was ever yet made a new creature. These are the two foundations of the Christian's character, the pillars, as it were, of the kingdom of God; they are hidden roots which others can only judge of by the fruit—but they who have them do generally know it, and can feel the witness in themselves.

III. The third mark of the new birth is "holiness." What says the apostle John again? "You know that everyone who practices righteousness is born of him." (1 John 2:29) "And everyone who thus hopes in Him purifies himself as He is pure." (1 John 3:3)

The true children of God delight in making the law their rule of life; it dwells in their minds, and is written upon their hearts, and it is their food and drink to do their Father's will. They know nothing of that spirit of bondage which false Christians complain of; it is their pleasure to glorify God with their bodies and souls, which are His; they hunger and thirst after tempers and dispositions like their Lord's. They do not rest content with sleepy wishing and hoping—but they strive to be holy in their whole life—in thought, in word, and in deed; it is their daily heart's prayer, "Lord what will You have us to do?" and it is their daily grief and lamentation that they come so short and are such unprofitable servants. Beloved, remember where there is no holiness of life there cannot be much work of the Holy Spirit.

IV. The fourth mark of the new birth is spiritual-mindedness. We learn this from Paul's words to the Colossians: "If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are on the earth. For you died, and your life is hidden with Christ in God." (Colossians 3:1-3)

He who is born again thinks first about the things which are eternal; he no longer gives up the best of his heart to this perishable world's concerns. He looks on earth as a place of pilgrimage, he looks on heaven as his home. And even as a child remembers with delight its absent parents, and hopes to be one day with them, so does the Christian think of his God and long for that day when he shall stand in His presence and go no more out. He cares not for the pleasures and amusements of the world around him. He minds not the things of the flesh—but the things of the Spirit. He feels that he has a house not made with hands eternal in the heavens, and he earnestly desires to be there. "Lord," he says, "whom have I in heaven but You? and there is nothing on earth that I desire beside You."

V. The fifth mark of the new birth is victory over the world. Hear what John says: "Whoever is born of God overcomes the world: and this is the victory that overcomes the world, even our faith."

What is the natural man? A wretched slave to the opinion of this world. What the world says is right he follows and approves; what the world says is wrong he renounces and condemns also. How shall I do what my neighbors do not do? What will men say of me if I become more strict than they? This is the natural man's argument. But from all this, he who is born again is free. He no longer is led by the praise or the blame, the laughter or the frown, of the world. He no longer thinks that the sort of religion which everybody about him professes must necessarily be right. He no longer considers "What will the world say?" but "What does God command?" Oh, it is a glorious change when a man thinks nothing of the difficulty of confessing Christ before men, in the hope that Christ will confess him and own him before the holy angels! The 'fear of the world' is a terrible snare; with many thousands it far outweighs the fear of God. There are men who would care more for the laughter of a company of friends than they would for the testimony of half the Bible. From all this the spiritual man is free. He is no longer like a dead fish floating with the stream of earthly opinion; he is ever pressing upwards, looking unto Jesus in spite of all opposition He has overcome the world.

VI. The sixth mark of the new birth is "meekness." This is what David meant when he said, in Psalm 131: "My soul is even as a weaned child." This is what our Lord has in view when He tells us we "must be converted and become as little children."

Pride is the besetting sin of all natural men, and it comes out in a hundred different ways. It was pride by which the angels fell and became devils. It is pride which brings many a sinner to the pit—he knows he is in the wrong about religion—but he is too proud to bend his neck and act up to what he knows. It is pride which may always be seen about false professors: they are always saying—We are the men, and we are alone in the right, and ours is the sure way to heaven; and by-and-by they fall and go to their own place and are heard no more of. But he who is born again is clothed with humility; he has a very child-like and contrite and broken spirit; he has a deep sense of his own weakness and sinfulness, and great fear of a fall. You never hear him professing confidence in himself and boasting of his own attainments—he is far more ready to doubt about his own salvation altogether and call himself "chief of sinners." He has no time to find fault with others—or be a busybody about his neighbors. It is enough for him to keep up the conflict with his own deceitful heart, the old Adam within. No enemy so bitter to him as his own inbred corruption.

Whenever I see a man passing his time in picking holes in other Churches, and talking about everyone's soul except his own, I always feel in my own mind, "There is no work of the Spirit there." And it is just this humility and sense of weakness which makes God's children men of prayer. They feel their own needs and their danger, and they are constrained to go continually with supplication to Him who has given them the Spirit of adoption, crying, Abba Father, help us and deliver us from evil.

VII. The seventh mark of the new birth is a great delight in all means of grace. This is what Peter speaks of in his first Epistle: "As new-born babes, desire the sincere milk of the word, that you may grow." This was the mind of David when he said, "A day in Your courts is better than a thousand: I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness."

And oh, what a difference there is between nature and grace in this matter! The natural man has often a form of godliness: he does not neglect the ordinances of religion—but somehow or other the weather—or his health—or the distance, contrives to be a great hindrance to him, and far too often it happens that the hours he spends in church or over his Bible are the dullest in his life.

But when a man is born again, he begins to find a reality about means which once he did not feel: the Sabbath no longer seems a dull, wearisome day, in which he knows not how to spend his time decently; he now calls it a delight and a privilege, holy of the Lord and honorable. The difficulties which once kept him from God's house now seem to have vanished away: dinner and weather and the like never detain him at home, and he is no longer glad of an excuse not to go. Sermons appear a thousand times more interesting than they used to do; and he would no more be inattentive or willingly go to sleep under them, than a prisoner would upon his trial. And, above all, the Bible looks to him like a new book. Time was when it was very dry reading to his mind—perhaps it lay in a corner dusty and seldom read—but now it is searched and examined as the very bread of life; many are the texts and passages which seem just written for his own case; and many are the days that he feels disposed to say with David, "The law of Your mouth is better to me than thousands of gold and silver."

VIII. The eighth and last mark of the new birth is "love towards others." "Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. He who doesn't love doesn't know God, for God is love." (1 John 4:7-8)

He who is born of the Spirit loves his neighbor as himself; he knows nothing of the selfishness and uncharitableness and ill-nature of this world. He loves his neighbor's property as his own; he would not injure it, nor stand by and see it injured. He loves his neighbor's person as his own, and he would count no trouble ill bestowed if he could help or assist him. He loves his neighbor's character as his own, and you will not hear him speak a word against it—or allow it to be blackened by falsehoods if he can defend it. He loves his neighbor's soul as his own, and he will not allow him to turn his back on God without endeavoring to stop him by saying, "Oh, do not so!" Oh what a happy place would earth be if there was more love! Oh that men would only believe that the gospel secures the greatest comfort in the life that now is, as well as in the life to come!

And such, beloved, are the marks by which the new birth in a man's soul may generally be discovered. I have been obliged to speak of them very concisely, although each one of them deserves a sermon. I commend to your especial attention the two first: conviction and forsaking of sin, and faith in Christ; they are marks on which each must be his own judge. "Have I ever truly repented? Have I really closed with Christ and taken Him for my only Savior and Lord?" Let these questions be uppermost in your mind if you would know whether you are born again or not. The six last marks: holiness, spiritual-mindedness, victory over the world, meekness, delight in means of grace, and love—have this peculiarity about them, that a man's family and neighbors do often see more clearly whether he has them than he does himself—but they all flow out of the two first, and therefore I once more urge the two first on your especial notice.

And now, brethren beloved, in concluding this course of sermons, I desire to speak one word to the consciences of all who have heard them: old or young, rich or poor, careless or thoughtful, you are all equally concerned.

For three Sunday mornings you have heard this new birth set before you—have you ever thought upon your own state and looked within? What of your own hearts? Are you living or dead, natural or spiritual, born again or not? Are your bodies temples of the Holy Spirit? Are your habits and characters the habits and characters of renewed creatures? Oh, search and see what there is within you: the language of the text is plain—no new birth, no kingdom of God!

I know there is nothing popular or agreeable about this doctrine; it strikes at the root of all compromising half-and-half religion, and still it is true. Many would like much to escape the punishment of sin, who will not strive to be free from its power; they wish to be justified but not to be sanctified; they desire much to have God's favor—but they care little for God's image and likeness; their talk is of pardon—but not of purity; they think much about God's willingness to forgive—but little about His warning that we be renewed. But this is leaving out of sight, half the work which Christ died to perform: He died that we might become holy as well as happy, He purchased grace to sanctify as well as grace to redeem; and now forgiveness of sin and change of heart must never be separated. "What God has joined together, let no man presume to put asunder." The foundation of God stands firm: "If any man has not the Spirit of Christ, he does not belong to Him."

Beloved, it is easy work to live unto ourselves and take no trouble about religion; the world approves it, and says we shall probably do well at last—but if ever we are to be saved there is another life, and that too on this side the grave, we must live unto God. It is easy to be natural men—we give no offence, and the devil comforts us by saying, as he did to Eve, "You shall not surely die!" But the devil was a liar from the beginning. So long as we are natural men, we are dead already, and we must rise to newness of life. And what know you of the movements of the Spirit? I ask not so much whether you can say which way He came into your hearts—but I do ask whether you can find any real footsteps or traces or tokens of His presence—for "If any man has not the Spirit of Christ, he does not belong to Him."

Be not deceived and led away by false opinions. Head-knowledge is not the new birth: a man may know all mysteries like Balaam, and think his eyes are opened; or preach and work miracles and be an Apostle like Judas Iscariot, yet never be born again. Church-membership is not the new birth; many do sit in churches and chapels who shall have no seat in Christ's kingdom; they are not Israel who have the circumcision of the flesh outwardly, they are the true Israel who have the circumcision of the heart, which is inward. There were many Jews in the New Testament days who said, "We have Abraham for our father, and we have the temple among us and that is enough," but Jesus showed them that they only are Abraham's children who have the faith of Abraham and do Abraham's works.

And neither is water-baptism the new birth: it is the sign and seal, and when used with faith and prayer we have a right to look also for the baptism of the Holy Spirit—but to say that every man who has been baptized has been born again is contrary to Scripture and plain fact. Was not Simon Magus baptized? Yes—but Peter told him after his baptism that he was in the gall of bitterness and bond of iniquity, his heart not right in the sight of God. "I would not have you ignorant," says Paul to the Corinthians, that all our Fathers were baptized, . . . . but with many of them God was not well pleased. "Baptism," writes Peter, "does indeed save us"—but what baptism? "not the putting away of the filth of the body, not the washing of water—but the answer of a pure conscience," a conscience made pure by the baptism of the Holy Spirit.

Beloved, let no man lead you astray in this matter; let no man make you believe that a baptized drunkard or fornicator or blasphemer or worldling has been born of the Spirit; he has not the marks of the new birth, and he cannot have been born again; he is living in sin and carelessness, and John has given us his character, "he who practices sin is of the devil." Remember, the outward seal is nothing without the inward writing on the heart. No evidence can be depended on, except a new life and a new character and a new creature; and to say that men who lack biblical evidences are born again, is an unreasonable and unscriptural stretch of charity.

And now, in conclusion, if any one of you has reason to think that he still lacks this one thing needful, I entreat that man not to stifle his convictions or nip them in the bud. Do not go away like Cain and silence the voice of conscience by rushing into the vanities of the world; nor dream, like Felix, that you will have a more convenient season than the present. But remember I tell you this day there are two things which make a death-bed especially uncomfortable: first, purposes and promises not performed; and second, convictions slighted and not improved. And if any of you has satisfactory grounds for thinking that he has really tasted something of that saving and necessary change we have considered, I charge that man not to stand still, not to loiter, not to linger, not to look behind him; I warn him that none are in so dangerous a way as those who have become cool and cold and indifferent after real and warm concern about salvation; I urge him to press forward more and more towards the knowledge of Christ, and to remember it is a special mark of God's children that as they grow in age they grow in grace, and feel their sins more deeply and love their Lord and Savior more sincerely.