before us, let us here also advert to two things; First,

To the Nature of this new birth; and, Secondly,

To the Way in which it tends to produce the effect ascribed to it.

The nature of this new birth will be most readily perceived from the Apostle's account of its author and its origin. We have already seen, that he tells whence it is not, and whence it is." It is not af blood." This new birth is not produced by natural generation, neither is it communicated by natural descent. No man inherits, or can inherit it, from his natural parents. His relation to any particular family gives him no preference or title to it Neither is it of the will of the flesh." This regeneration is not the consequence of any man's own natural choice, nor of any previous disposition or desire for it. The flesh, which is the corrupt natural state, has no inclination for being born again, nor, indeed, has any knowledge or conception of the change denoted Neither is it of "the

will of man." No man can impart this new birth to another. However desirous, however anxious he may be that any particular individual should partake of it, he is utterly unable to secure the accomplishment of his wish. So far from being competent to will,

he is not even able to conjecture, to what persons this blessing shall be ultimately dispensed. But if Regeneration be not "of blood, nor of the will of the flesh, nor of the will of man," whence is it? It is "of God." God is the sole Author of the new birth. He dispenses it according to his sovereign will, and accomplishes it by the efficacy of his almighty power. The great agent in accomplishing it is the Spirit, who by His immediate operation on the soul produces this important change: for we are "born again of the Spirit." And from this account, then, of the origin of Regeneration we may more readily perceive its nature. It is a supernatural, a divine, a spiritual birth. It is the communication of a supernatural principle; the infusion of a divine nature; the insertion of a spiritual life. "That which is

born of the Spirit is spirit." The man who is thus born of God" is a "new creature." He has received into his heart a heavenly seed, which, partaking of the nature of its high original, has a tendency to produce all holy and heavenly affections in the soul, to repair its spiritual decays, and to renew it to that image and likeness of God, which it first lost by sin. This is Regeneration. Let us advert, then, Secondly,

To the way in which it tends to produce the effect ascribed to it. This way is ob

vious. For that very Faith, by which we receive the adoption of sons, is itself the consequence and the fruit of regenerating grace. No man will truly believe on the name of the Son of God, but he who is a partaker of that new and heavenly nature which this new birth imparts. St. John expressly says, that "whosoever believeth that Jesus is the Christ, is born of God."* Unless there is first this spiritual birth, there can be no true and saving faith. For how can a man with the heart believe unto righteousness, while the heart is still in an unrenewed and a carnal state? In this state the heart is incapable of believing. It neither feels, nor apprehends its own real dangers and wants. It has no spiritual sight of Christ. It perceives not His excellency. It desires not His favour. How then can it believe on Him? In support of this reasoning let us call to mind those several important particulars, the previous existence of which, as we have seen, is essential to the production of a true and living Faith, namely, that conviction of guilt and fear of its awful consequences: that consciousness of blindness and weakness: that willingness to be taught and strengthened from above: that distaste for sin, and desire of deliverance from it that persuasion of the sufficiency of * 1 John, v. 1.

Christ, and of the suitableness of his salvation. Can these things exist in any, but in a regenerate mind: in a mind enlightened, humbled, influenced by the Spirit of God? No; it is impossible. No soul which is not born again of the Spirit, can have these spiritual convictions, feelings, fears, and desires. No soul therefore which is not born again of the Spirit, can have Faith. - Thus Regeneration tends to produce the effect ascribed to it. Adoption is the consequence of union with Christ. This union is accomplished by Faith; and Faith itself is the fruit of regenerating Grace. Those persons, to whom, on receiving Christ, "He gave power to become the sons of God, were," first " "first"born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Their believing on his name was the result of their new birth: and thus their Regeneration by the Spirit of God was the Cause, however remote, of their adoption into His family.

Such is the doctrine unfolded in the text. On a review of it, what is the first feeling excited in the mind, but admiration at the wonderful provision made for our perishing souls; at the suitableness and the sufficiency of that provision. "O the depths of the riches both of the wisdom and knowledge of God!" How "well ordered in all things

and sure" is that covenant of grace, wherein He has abounded towards us in all wisdom and prudence!" In bringing back sinners to his family, and in restoring to them a name and a place among his sons and daughters, He has taken effectual care that none shall be admitted to this glorious privilege, who are not first made meet for the duties and enjoyments of it. He has so constituted the method of salvation, that none can receive the adoption of sons, but those who are previously born again of His Spirit; and who by this new birth have been made partakers of that holy nature, which both qualifies and disposes them for discharging the offices, and for sharing the consolations of children. Those whom He adopts, He first regenerates: while one of the necessary effects of this Regeneration is to lead them sooner or later to that exercise of Faith in Jesus Christ, by which alone their adoption is brought about and completed. All that are adopted have been regenerated all that are regenerated will be adopted. These great privileges of Christianity are inseparably united together; while Faith in Christ is that one connecting medium, by which the union is at first effected, and afterwards preserved.

Here then is an important self-examination and enquiry.

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