I proceed to the second thing which I proposed — viz., to open to you,
Secondly : How we come to be in Christ. This is by regeneration,
or the converting work of his Spirit. Conversion consists of three parts :
1. There is in it a turning from the creature to God.
2. From self to Christ.
3. From sin to holiness.
1. From the creature to God ; that is, from the false happiness to the true — from all false ways of felicity here below, to God, as enjoyed in heaven. Certainly our conversion may be understood by our aversion or falling off from God Now we fell from God to the creature : Jer. ii. 13, 'My people have forsaken me.' We sought our happiness, apart from God, in the enjoyment of some sublunary contentment ; therefore till God be our end, there is no use of means. Intentio est finis uliimt, electio est mediorum, — there is no choice of means without intention of the end. And Christ as mediator is to be considered as a means to come to God : John xiv. 6, whose favour we have forfeited, and not only forfeited, but despised ; for whilst we are satisfied with our worldly enjoyments, we care not whether God be a friend or an enemy. World- liness is carnal complacency or well-pleasedness of mind in worldly things, in the midst of soul dangers : Luke xii. 19, ' I will say to my soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry.' And the very first faith is a recovery out of this infatuation, or a settling our minds on eternal life : 1 Tim. i. 16, ' For a pattern to them that should afterwards believe on him to life everlasting ; ' and so in many other places. Whole Christianity is a coming to God by Christ : Heb. vii. 25 ; and that is the reason why faith cannot be in the heart of one that is yet entangled in the false happiness : John v. 44, ' How can ye believe, which receive honour one from another, and seek not the honour that cometh from God only ? ' Which is to be understood not only merilorie, but effective, because while they are entangled in the false happiness, Christ is of no use to them ; neither will they mind any serious return to God as their felicity and portion.
2. From self to Christ. For we are to flee from wrath to come, or the condemnation deserved by our apostasy and defection from God : Mat. iii. !^, ' 0 generation of vipers, who hath warned you to flee from wrath to come? ' Heb. vi. 18, ' Who have fled for refuge to lay hold of the hope set before us.' Therefore none are in Christ but those that thankfully receive him, and give up themselves to him : John i. 12,
392 SERMONS UPON ROMANS VIII. [SeR. I,
* To as many as received him : ' 2 Cor. viii. 5, ' They first gave them- selves unto the Lord ; ' that is, venturing on his promises, gave up themselves to the conduct of his word and Spirit, and trust themselves- entirely in Christ's hands, while they go on with their duty and pursuit of their true and proper happiness.
3. From sin to holiness, both in heart and life. For we ' are called to be holy,' and must flee not only from wrath but sin, which is the great make-bate between us and God ; and therefore we need not only reconciling but renewing grace, which is accompanied in us by the
• Spirit of sanctification : ' 2 Thes. ii. 13, ' Who hath chosen you to sal- vation through sanctification of the Spirit and belief of the truth.' The Spirit beginneth it, as the fruit of God's elective love ; and by faith and the use of all holy means doth accomplish it more and more, for he acts in us as the Spirit of Christ, and as we are members of hi» body, for framing us and fitting us more and more for his use and ser- vice. The third proposition observed in the text was, —
Bod. 3. Those who are in Christ obey not the inclinations of corrupt nature, but the motions of the spirit. This is brought in here as a fruit and evidence of their union Avith Christ, and interest in non-condemna- tion ; for being united to Christ; they are made partakers of his Spirit ; and they that have the Spirit of Christ will live an holy and sanctified life. The spirit first uniteth us to Christ, and sanctifieth and separateth the soul for his dwelling in us ; and the effects of it are life and likeness^ We live by virtue of his life : Gal. ii. 20, and walk as he walked : 1 John ii. 6, or else our union is but pretended.
But let us more particularly consider this evidence and qualification. They walk not after the flesh, but after the spirit ; where we will enquire: —
1. What is meant by flesh and spirit. By flesh is meant corrupt nature ; by the spirit the new nature, according to that noted place : John iii. 6, ' That which is born of flesh is flesh, and that which is bora of the Spirit is spirit.'