attention. "If we know, that he is righteous, we "know, that every one, that doeth righteousness is "born of him." Here regeneration is spoken of, as evidently to be known by its effects; even the habitual, uniform, righteous conduct of the regenerate. "A new heart also will I give you, and a new spirit "will I put within you"-" and I will put my Spirit "within you; and cause you to walk in my statutes, and ye shall keep my judgments and do them."2 As the coming of Christ, the Judge, had been just before spoken of by St. John; it is most obvious to understand the words concerning him. Thus true christians are born of God," " born of the Spirit,” born of Christ: "A seed shall serve him, it shall "be counted to the LORD for a generation." "He "shall see his seed; he shall prolong his days.".

But would the apostle reverse his proposition? Would he declare, that every one, who doeth not righteousness, is not born of him? This enquiry is peculiarly important in the argument; and the next quotation may throw some light upon it. "Who

soever 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 the children "of God are manifest, and the children of the

devil; whosoever doeth not righteousness is not "of God." If therefore any man be born of God,

2 Ez.

4 1 John

1 John ii. 29. Feyera, has been born, or begotten. xxxvi. 26, 27. 3 Ps. xxii. 30, 31. Is. liii. 10. iii. 9, 10. Desvos, has been born. Aμaptian & Tom. ii. 29 Gr. To do righteousness implies an habitual uniform righteous conduct; not a single good action: so to commit sin, means in this connection, allowed habitual sin.

whether in baptism, or not, "his seed," ("the "incorruptible seed,"1) remains in him, and produces its effects; so that "he cannot sin," in the manner at least, in which all do, who are not "born "of God." For "the grace of God, which bring"eth salvation, teaches him, that, denying ungod"liness and worldly lusts, he should live soberly, "and righteously, and godly, in this present world.”2 But how can this consist with the sentiment, that all baptized persons are "born of God," however ungodly and unholy their conduct may be? And how can "the children of God, and the children of "the devil, be manifested" by the apostolick rules, if this be the case?

Again the apostle says, "Beloved, let us love one "another: for love is of God; and every one that "loveth is born of God, and knoweth God.". We may here observe how prominent the idea, of all true christians being born of God, was in the apostle's mind; and that they alone were born of God: yet he does not expressly mention baptism, except, as recording facts, in all his writings. But he never adduces any thing, peculiar to genuine christianity; but it is associated with being " born "of God." "Every one that loveth, is born of "God." For "neither circumcision availeth any "thing, nor uncircumcision; but faith which work "eth by love." He also connects it with "knowing God." "He that loveth is born of God, and "knoweth God: he that loveth not knoweth not

I

1 Pet. i. 23.

2 Tit. ii. 11, 12.

31 John iv. 7, 8.

"God." Thus he excludes from the saving knowledge of God, all, those who have not love; and, consequently, according to this statement, all who are not "born of God."

66

"Whosoever believeth that Jesus is the Christ is ❝ born of God; and every one that loveth him that begat, loveth him also, that is begotten of him."' Now, if every true believer in Christ has been born of God; and if none, as adults, are properly admissible to baptism, except those, who profess faith in Christ; and none, as adults, receive baptism aright, except true believers: then it inevitably follows, that all, in the primitive church, and all in every age, who rightly have received baptism, have been previously "born of God." "He that believeth, "and is baptized, shall be saved." "What doth "hinder me to be baptized? If thou believest with "all thy heart, thou mayest; and he answered and "said, I believe that Jesus Christ is the Son of "God"and he baptized him. Is it not clear, from the apostle's assertion, "Every one that be"lieveth that Jesus is the Christ, has been born of "God" that regeneration preceded baptism, in respect of this Ethiopian? And is it not equally clear, that it does so, in the case of all, who receive baptism, on a sincere profession of faith in the Lord' Jesus? How then can baptism be regeneration; or be uniformly connected with it?

Again, faith in Christ was the evidence that men were born of God:" and this rendered then the

1 1 John v. 1. Fayevyrai, has been born, or begotten. John i, 12, 13. * Mark xvi. 16. Acts viii. 36—38.

special objects of love to other christians; who,

loving him that begat, loved all those, who were "begotten of him." It is clear, that the apostle supposed this faith to be productive of holy obedience, and the several other evidences of regeneration before adduced. He, therefore, deemed it proper, to mention the same subject again, within a few verses. "Whatsoever is born of God over"cometh the world; and this is the victory that "overcometh the world, even our faith. Who is he "that overcometh the world; but he that believeth "that Jesus is the Son of God?" Some manuscripts read, "Whosoever, &c." but the reading adopted by our venerable translators is sufficient for our argument; nay, perhaps is more directly conclusive. It implies, that there is a new heart, or nature in believers, which " is born of God," as distinct from the depraved nature, the remains of which still dwell in them; and that this new nature wherever it exists, overcometh the world, with all its allurements and terrors. "That which is born of the "flesh is flesh, and that which is born of the Spirit "is spirit." The apostle had before said, "By this" "we know that we love the children of God; when

we love God and keep his commandments. For "this is the love of God, that we keep his com "mandments; and his commandments are not griev

ous." He assumes it as indisputable, that all true believers love God: and he shews, that this love, when genuine, is evinced by obedience to his com

Philem. 9-12.

mandments; and that not merely outward and reluctant, but cordial. "His commandments are not 'grievous," that is to those who love God: but "the carnal mind is enmity against God; for it is "not subject to the law of God, nor indeed can "be."1 "Blessed is the man, that feareth the "Lord, that delighteth greatly in his command"ments."2 "I delight in the law of God, after the " inward man." ." But, besides the state of the heart and mind, whether carnal, as born of the flesh, or spiritual as born of the Spirit; the things of the world present many and powerful allurements; and the men of the world often set before us many terrors. These, in one form or other, overcome all, except those who are "born of God;" but "whatsoever is born of God overcometh the world; "and this is the victory which overcometh the

"

world, even our faith. Who is he that overcom"eth the world; but he that believeth that Jesus is "the Son of God? This is he that came by water

and blood; not by water only, but by water and "blood." If the water here means no more than outward baptism: then the blood means no more than outwardly receiving the Lord's supper: and thus the atonement, and faith in that atonement, as signified in one sacrament; as well as regeneration by the Holy Spirit, as signified in the other sacrament, becomes a mere opus operatum. But do all, who are baptized, love God, and keep his command.

Rom. viii. 7.
4 1 John v. 3—6.

2 Ps. cxii. 1.

3. Rom. vii. 22.