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come forth out of the waters of Judah, and PP. 68. 26, from the fountain of Israel ; and then the meaning will be : besides that birth, whereby we are born men, there is still another requisite, whereby we are born the son's of God: which appears both Simple and agreeable to fcripture language. There is another, who understands by water, Christ's obedience, we doubt not but that is the meritorious cause of our regeneration, but we question, whether, it is ever, called water in fcripture. For, no such thing appears from the fcriptures, they bring to prove it, such as Heb to: 22 ; i John, 5, 6, 8; Ezek. 36. 25. Bý' water, in these plaćeś, we are more properly to understand the Holy Spirit with his operations. And it is evident, our Lord himself explains the paffage in Ezekiel in this manner. The common explication therefore is to be prefered, that one and the same thing is meant by water and the Spirit, as it is, by the spirit and, fire, Mát. 3. 11. For, nothing is more common in the sacred writings, than to represent the Holy Spirit under the emblem of water. See' among other passages Isa. 44. 39, I will pour WATER upon him that is thirsty, and floods upon the dry ground; I will pour my 'SPIRIT upon thy feed: where the former figurarive exc preffion is explained by the subfequent one, that is plain. ."

* t as ir model The word XXV. The feed of regeneration is the word of of God, God. For thus, i Peter 1, 23; borâ again not of

of corruptible feed, but of incorruptible, and more Swvlog Oeg, niel Tegenera

pérovloge!ç Toy điūra, which may be translated by the word tion,

of God, who liveth and abideth for ever; or, by the word of God, which livetb and abideth for ever. But this seed does not operate always in the same manner for adult persons are born again by the word of God, laying before them the deformity, horror and misery of their natural life, or 'rather of their living death; and at the same time, the excellence of that spiritual life, of which Christ is the author,

fountain

fountain and pattern; presting them also by the most powerful exhortations, that, denying all carnal lufts and appetites, they may give themselves up to be new inoulded and formed by the spirit of God. And in this manner, the word is to them a moral instrument of regeneration, by teaching and persuasion. But the case is Otherwise with elect .' infants, being incapable of teaching and persuasion. ..... If they also be thought to be regenerated of the seed'. of the word, it is to be understood, nor of the word.. externally propounded, which they understand not but of the truths contained in the word, the efficacy. of which is imprinted by the Holy Spirit upon their minds, which they will come to the actual knowledge of, when they grow up, but the word operates effectually in none, unless when impregnated by the efficacy of the Spirit. To the external word must be added the internal, which is no less effectual than that word of God, whereby hecommanded light to shine out of darknesso genannt istri. .. ivni 19XXVI, It is therefore incumbent on every person, which is who would noc profanely difpise his falvation, to becarediligently to read, hear and meditate on the word of fully read

and heard. God, and constantly attend on the publick worthip and affemblies of his people. For tho', before his . regeneration, he cannot favingly hear, read or meditate on the word of God; yer how does he know, which may be the happy hour of his gracious visitation; what part of holy fcripture; what sermon and by whom, the Lord is to render effectual for his regeneracion,' by the supernatural efficacy of his fpirit? Experience teaches this, that men are born again there where the word of God is preached; a thing which is not the case in those parts of the world, which God favours not with the preaching .. of the gospel. And tho' we dare not assure any one, that it he continues in hearing the word, he shall certainly be born again: yet we justly insist upon this, that there is a brighter hope of the wished-föra

conversion

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conversion for those, who, in the beft manner they can, use the means, which God has prescribed, than for such as frowardly neglect them. While Ezekiel was prophesying to the dry bones behold, A SHAKING was observed among them, and the breath (

came and they lived, Ez. 37. 7, 10. Dosadeldwide In what XXVII. Let none think it absurd, that we NOW manner speak of means for regeneration, when, but a litle the means before, we rejected all preparations for it. We have may be

libed above sufficiently proved, that none can contribute for rege. any thing to his own regeneration : yet God comQeration. mands, every one, to make himself a new beart, and

a new Spirit, Ezek. 18. 31: to awake from fleep and
arise from the dead, Eph. f. 14; and to flee from tbe
wrath to come, Mat. 3,7. And what then. Shall.
we insignificant mortals, pretend to reply to God,
as if by our sophistry, we could catch and entangle
the almighty; fhall we say, to what purpose ate we
enjoin'd to what none of us can comply wich? Shali
we exclaim against the counsel of God, and cry oute
" since we can contribute nothing to our regeneration
“ is it not the best course we can take to put our
« hands in our bofom, and fecurely wait, till he
as himself regenerate us?” But would not chiş be,
with our vain and carnal reafonings to argue with
God, whose foolishness will be eyer found wifer
than our most exalted wisdoin? How much better is
it, when one hears these commands of God, and,
at the same time, is sensible of his own incapacity,
that he learn a holy despair of himfelf, and in forrów,
anxiety and a longing desire of foul and in the use of
the means, patiently wait for the coming of the

grace of God? The ef! XXVIII. Moreover, when a perfon, touched fects of' with an unfeigned sense of his misery, and a pling the fincere desire after his salvation, cries out with the means.

jailor, what must I do ta be saved? Ads 16. 30$ even then some pious emotions begin to arise, which proceed from an inward, but a very tender principle

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of new life, and which are folicitously to be che rished. For which purpose it is expedient, ist. That he frequently, and in as affecting a manner, as posible, set before his eyes the most wretched con dition of all unregenerate perfons, and how himielf also, while he continues in the state of nature, has nothing to expect but eternal destruction, a de- serw ni privation of the divine glory, and intolerable 12001677 torments both of foul and of body and all this is

30 Y8411 unavoidable, unlefs he be born again in the image bodizayn of God. 2dly. Thar; affected by this consideration, 1999: soi he cry, pray to, be earnest with God, and not give 00351352 over crying, till he has obtained his grace. Let

hims often reprefent himself to himself, as now · ftanding on the very brink of the infernal lake,

with 'the devil standing by him, who, should the fupreme being permit, would instantly hurry him heads long into hell: and in this anguish of his distressed foul, importune God, and, as it were, extorti pardon, by the warmest prayers, fighs and tears.si zdly. Let him, however, go on to hear, tead and meditate on the word of God, expecting thel farther motions of the spirit, as the diseased waited for the angel to nove the waters of Bethesdais Athly. Let him join himself in society With the godly, and, in the exercise of piety, endeavour to catcho the flame of devotion from their instruction, example, and prayers.

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Of Faith.

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"Í. TY E now proceed to explain the nature of Saving

& VV true Faith in God by Christ, which is faith very the principal act of that spiritual life, implanted in co 11 VOL. II.

the

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life.

daitw the clect by regeneration, and the source of all o is sd subsequent vital operations. But it is not any one - 70sd particular act, or habit, nor must it be reftricted to Preksts

any one particular faculty of the soul, for it is a oss to 291certain complex thing, consisting of various acts,

laris which, without confusion, pervade, and, by a

971. luol sweet and happy conjunction; mutually promote Wilder som de

and affist one another, it imports a change of the whole man, is the spring of the whole spiritual life, and in fine, the holy energy and activity of the whole soul towards God, in Chrift. And therefore its full extent can scarcely be distinctly comprehended

under any one single idea. mins tot naniw AOL161 Just like II. And we need not wonder, that under

"And we need not wonder, that under the life; as, name of one Christian virtue, fo many others, are being the 1 Tourse of at once compréhended. For as, when any perfon spiritual speaks of life, he signifies by that term fomething

that, diffusing itself thro' the whole foul, and all its faculties, is also communicated to the body, and extends itself to all the actions of the living person fo when we speak of faith, which is the most fruitful spring of the whole spiritual life, we under stand by it that, which pervades all the faculties, and is well adapted to unite them with Chrift PO and so to enliven, sanctify and render them bleft

IS DE 1503 er honbristHobo Not to be III. There are many things both in naturals and reftrained mörals, which are almost by general consent allowed to any one to faculty, one to extend to the whole soul, without being restricted

49 any more to any one faculty. In naturals, free-will, which as than free will is referred to the understanding; as free, rather to will and the will, so that as Bernard somewhere speaks, let original righteous. man be his owon freeman on account of his will; bis nels. own judge on account of his reason. In morals, the

image of God, and original righteousness; which are to be placed neither in the understanding alone, nor in the will alone, but may juftly belong to both thele facultiest basiiabau ada 10%

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