[1] The natural life supposes generation, so does the spiritual, v.hich is therefore expressed by regeneration, or by being 'born again.' John iil 3, and 1 John ii. 27. Now look, as in natural generation we are first begotten and then born, so here there is an act qua regene- ramur, by which we are begotten again, and qua renascimur, by which we are born again. There is an act of God, by which we are begotten again — viz., by the powerful influence of grace upon our hearts; accompanying the word, James i. 13 ; and there is an act of God, by which we are born again — viz., when the new creature is formed in us, and begins to discover itself — ' Being born again, not of corruptible seed, but of incorruptible.' Effectual calling and sanctification are
200 SERMONS UPON 2 CORINTHIANS V. [SeR. XXIX.
these two acts ; by the one we are begotten, by the other born ; the one may be called our passive, the other our active regeneration. And as in generation, that which begets produces the same life that is in himself — a beast communicates the life of a beast, and a man of a man ; so it is the life of Grod that we receive when we are formed for his use by the power of his grace. It is called the life of God and the divine nature, spiritual qualities being infused, whereby we resemble God. And herein, again, it agrees with common life. Life consists in the union of the matter with the principle of life ; as when there is union between the body and soul, then there is life, without which the body is but a dead and an inactive lump. As Adam's body, when it was organised and framed, until God infused the breath of life in it, lay as a dead lump ; so this life is begun by a union between us and Christ: he lives in us by his Spirit, and we live in him by faith, Gal. ii. 20. The Spirit is the principle of life, and faith is the means to receive it ; and therefore we are said, Rom. vi. 5, * to be planted into the likeness of Christ's resurrection.' Planting notes a union ; as a bud that is put into a stock becomes one with the stock, and bears fruit by virtue of the life of the stock ; we no sooner are planted into Christ but we feel the power of his life and virtue of his resurrection ; he begins to live in us, and we in him, as the graft in the stock, and as the stock in the graft.
[2.] Where there is life, there is sense and feeling, especially if wrong and violence be offered to it. A living member is sensible of the smallest prick and pain ; and so is the spiritual life bewrayed by the tenderness of the heart, and the sense that we have of the interest of God. Stupid and insensible spirits show they have no life ; and therefore those that are ' alienated from the life of God,' are said to be ' past feeling,' Eph. iv. 18, 19. As long as there is life there is feeling. We may lose other senses, yet there may be life. The eye may be closed up, and sight lost ; and the ear may be deaf, and lose its use, but yet life may remain still. But feeling is dispersed through- out the whole body, and we do not lose our feeling till we are quite dead ; therefore this is the character of them that are alienated from the life of God, that they have no feeling. Now the children of God, the regenerate, are sensible of the injuries done to the spiritual life by sin, and of the decnys of that life they have, and of the comforts of it. What consciences have they that can live in carnal pleasures, and sin freely in thought, and foully in act, and yet never groan under it, never be sensible of it ? Paul was sensible of the first stirrings and risings of sin : Rom. vii. 24, ' 0 wretched man that I am ! who shall deliver me from this body of death ? ' Now where there is no sense of this, it shows such have no life, who are neither sensible of the injuries done to the life they have, nor of the decays of it by God's absence. When the bridegroom is gone, sensible hearts will mourn, Mat. ix. 15 ; when ihey have lost Christ, when they feel any abatements of the influences of his grace. Carnal men that sleep in their filthiness, have no sense of God's favours or frowns, of his absence or presence, because they are quite dead ; they do not take notice of God's dealings with them either in mercy or judgment, therefore are touched with no remorse for the one or thankfulness for the other, but are careless and stupid.
YeR. 15.] SERMOXS UPON 2 CORI^-THIA^"S V. 201
and past feeling. And can a man be alive and not feel it ? And can you have the life of grace, and not feel the decays and interruptions of it, and neither be sensible of comforts or iniuries ?