eneth whom he will, even as "the wind bloweth where it listeth," not waiting our wishes, or obeying our command: but, as with the wind, "thou hearest the sound thereof," that is, perceivest its effects, though thou canst not tell whence it cometh, or whither it goeth ;" so is it with the regenerating work of the Holy Ghost. Thou perceivest its effects and fruits, though there is such a mystery about it, that no one can tell exactly, when it begins to work and influence the soul, or when it ceases to strive with us, and draw us towards the things of God.

But especially, in looking at the words of the text, we should mark the universality of what Christ asserts here; so is every one that is born of "the Spirit." Every human being, man, woman, or child, who is born of the Spirit, will manifest the fruits of his new birth, as surely as the effects of the wind are manifested, though there may be much mystery connected with it.

I would beseech every one to mark our Saviour's argument here. In the third verse, he declares the necessity of being "born again :" in the fifth, he teaches what it is to be born again, even to be "born of water and the Spirit :' and here, lest all those born of water should conclude, without any scriptural evidence, that

they were born of the Spirit, he declares further, that, though the birth of the Spirit was a most mysterious subject, yet the fact of its having taken place in the soul, might be as certainly known, from its effects, as the fact of the wind blowing at any given time and place.

This conversation with Nicodemus was first recorded for the use of the Church, about sixty years after our Saviour's ascension into heaven : during which time, as many other false doctrines and heresies had crept into the Church, so, beyond doubt, had the opinion of universal regeneration in baptism; an opinion most pleasing to carnal men, (a) as delivering them from the fear of many solemn declarations of the word of God but which the holy Scriptures, as I con≫ ceive, declare to be false as plainly as any other doctrinal error. Our present text will bring the subject under two heads,

1. That there is a manifest distinction between all men in a carnal and unregenerate state, and those who are born of the Spirit of God.

(a) The Author would upon no account be thought to imply, that he considers all who hold the doctrine of universal regeneration in baptism, as carnal men. Many hold this opinion, in word at least, whose spiritual attain ments and Christian character he estimates most highly.

2. The nature of those signs and evidences, by which this is manifested.

May God the Holy Spirit make his truth on these subjects plain and profitable to all our souls, for Jesus Christ's sake. Amen.

1. Observe that there is a manifest distinction between those who are born of the Spirit, or, as it is commonly expressed, "born of God," and all others.

We read, two verses before our text, "That which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit ;"(b) upon which words, our Church has given us the following beautiful comment :-"As who should say, man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly motions, only given to evil thoughts and wicked deeds. As for the works of the Spirit, the fruits of faith, charitable and godly motions, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our sanctification, and maketh us new men in Christ Jesus." And then, after mentioning the effects of the Holy Spirit in various persons spoken of in the Scriptures, (b) Verse 6.

the homily adds, "Such is the power of the Holy Ghost to regenerate men, and as it were to bring them forth anew, so that they shall be nothing like the men that they were before.” (c)

But the real and manifest distinction which there is between those who are born of God, and all others, will best appear in considering the effects, which are declared to be wrought in the former, in the enlightening of their understanding, in the sanctification of their affections, and in the holiness and obedience of their lives. First, in the enlightening of their understanding.

Every one that is born of God attains to a right knowledge or belief concerning the leading truths of God's word. "Ye have an unction from the Holy One," St. John says, "and ye know all things." (d) And again, “the anointing, which ye have received of him, abideth in you; and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye shall abide in Him." (e) And again, "We know that the Son of God is come and hath given us an understanding, that we may know him that is true; and we are in him

(c) Homily for Whit-Sunday.

(e) 1 John ii. 27.

(d) 1 John ii. 20.

that is true, even in his Son Jesus Christ." (f) Therefore, "whosoever believeth that Jesus is the Christ, is born of God." (g) All which declarations illustrate Christ's words to the Jews, "He that is of God heareth God's words; ye therefore hear them not because ye are not of God." (h) Surely these passages abundantly declare, that in those who are born of God, there is an enlightening of the understanding, which enables them to know and believe Gospel truth in a way, which other men cannot attain unto: for as another apostle assures us, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (¿)

I pass on, secondly, to notice how those, who are born of God, are distinguished from other men in the sanctification of our affections. Every such an one has his affections so purified by the Holy Ghost, who dwelleth in him, that he loves what the natural man hates, and hates what the natural man loves. So the apostle tells us, "Every one that loveth is born of God, and knoweth God." (k) And again," God is love;

(f)1 John v. 20. (g) 1 John v. 1. (h) John viii. 47.

(i) 1 Cor. ii. 14.

(k) 1 John iv. 7.