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( Tegions of
thither : Therefore born again ye muft be; else ye shall never
it la fee heaven, ye shall perish eternally. For, (1.) There is a bill with a of exclusion against you in the court of heaven, and against all Your un your fort : * Except a man be born again, he cannot see the
arco G kingdom of God," i John iti. Ž. Here is a bar before you, ed not that men and angels cannot remove. And to l:ope for heaven, The with over the belly of this peremptory fenience, is to hope that God will recal his word, and sacrifice his truth and faithfuloess to your safety; which is infinitely more than to hope tle earth biers and shall be forsaken for you, and the rock removed out of his place." Het (2.) There is no holiness without regeneration. It is the new man,
which is created in true holiness,” Eph. iv. 24. And on heaven without holiness ; for withaut holiriefs no man thall Ibey w see the Lord,” Heb, xii. 14. Will the gates of pearl be openeil
, God, "Ga to let in dogs and swine ? No; their place is without, Rer. sockers
God will not admit Yuch into the holy place of com. munion with him here; and will he admit them into the holiest ma iom of all hereafter? Will he take the children of the devil, and with je give them to fit with him on his thione? Or will he bring the highevalne unclean into the city, whose Street is pure gold ? Be not deceived: no one as grace and glory are but two links of one chain, which God has wo die joined, and no man shall put afunder. None are transplanted is you into the paradise above, but out of the nursery of grace below. lt
ус be unholy while in this world, ye will be for ever miser.. Get was able in the world to come. (3.) All the unregenerate are without Christ, and therefore have no hope while
in that case
, ther? Eph. ii. 12. Will Christ prepare mansions of glory for them why dhe i that refuse to receive him in their hearts ? Nay; rather, will he not laugh at their calamity, who now set at nought all his bar coursel? Prov. i. 25, 26. Lastly, There is an infallible connection betwist a finally unregenerate state and damination
, The rising from the nature of the things themselves : and from the Orde form decree of heaven, which is fixed and unmoveable as mountains to have of brass, John iii. 3. Roni. viii. 6. “ To be carnally minded is death.”. An unregenerate state is hell in the bud. It is eternal sex deltruction in embryo ; growing daily, tho' thou dost nos dil
. cero it. Death is painted on many a fair face, in this life. Depraved patute makes men meet to be partakers of the inhe ate to con ritance of the damned, in utter darkness. (1.) The heart of kop the ext stone within thee, is a finking weight; as a stone naturally goes molefaé downward, fo the hard ftony heart tends downward to the will de bottomless pit. Ye are hardned against reproof : though you all! are iold your danger, yet you will noi see it ; ye will not believe that in
(/ ti2 is
te fale it. But remember, that the conscience its being now seared There it with a hot iron, is a fad presage of everlasting burnings. (2.)
Your unfruitfulness under the means of grace, fits you for the care axe of God's judgments, Marth. iii, 10.“ Every tree that bring. sa belki eh not forth good fruit, is hewn dowo, and cast into the fire."
The withered branch is fuel for the fire, Joho xv. 6. Tremble horientere at this, ye despisers of the gospel : if ye be not thereby made Fatahill meet for heaven, ye will be like the barren ground, bearing
briers and thorns, " nigh unto curfing, whose end is to be burione of his ed,” Heb. vi. 8. (3.) The hellish dispositions of mind which It is the discover themselves in profanity of life, fit the guilty for the
regions of horror. A profane life will have a miserable end.
"They which do such things, thall not inherit the kingdom of and began God," Gal
. v. 19, 20, 21. Think on this, ye prayerlefs persons, wibor, 1 ye mockers of religion, ye cursers and swearers, ye unclean and planie anjut-persons, who have not so much as moral honesty to keep co the you from lying, cheating and stealing. What sort of a tree think
ye it to be, upon which these fruits grow? Is it a tree of he biti righteousness, which the Lord hath planted? Or is it not such ne deres an one as cumbers the ground, which God will pluck up for hich Gut
fuel to the fire of his, wrath? (4.) Your being dead in Go, makes
you neet to be wrape in flames of brimstone, as a wind. ing theet; and to be buried in the bottomless pit, as in a grave. Great. was the
сту in Egypt, when the first-born in each family was dead : but are there not many families, where all are dead e in this together? Nay, many there are, who are twice dead, plucked Dry for up by the roots. Somatine, in their life, they have been rouzed
by apprehensions of death, and its consequences; but now they are so far on their way to the land of daikness, that they
hardly ever have the teaft glimmering of light from heaven. dlaczego (5.) The darkness of your minds presagerh eternal darkness.
O the horrible ignorance some are plagued with; while others
of morning light into their heads, are utterly void of spiritual light in their hearts! If.ye knew your
cry out, Oh! darkness ! darkness! darkness! making way
for the blackness of darkness for ever! The face. covering is upon you already, as condemned persons; fo near sare ye to everlasting darkness. It is only Jesus Christ who can Itop the execution, pull the napkin off the face of the condemdei malefactor, and put a pardon in his hand, Iía. XX. 7. “ And he will deltray in this mountain, the face of the covering cast over all people," i. e. The face-covering cast over the condem. ned, as in Hanan's case, Either vii. 8. * As the word went out R
of the is
face in a
of the king's mouth, they covered Haman's face." Lastly, The
fins chains of darkness ye are bound with in ihe prison of your
the fama depraved state, lfà. Isie 1. fit you to be cast into the burning fiery furnace. Ah! miserable men! Sometimes their consciences
the hear ftir within them, and they begin to think of amending their 'ways. But, alas ! they are in chains, they cannot do it. They
Er ehte are chained by the heart; their luits cleave fo fast to them, that
kim office they cannot, nay, they will not, shake them off. Thus you
lang see what affinity there is betwixt an unregenerate state, and the state of the damned, the state of absolute and irretrievable
Day from misery: be convinced then, that ye must be born again : put a high value on the new birth, and eagerly desire it.
per thee i The text tells you, that the word is the seed, whereof the new.creature is formed :, therefore take heed to it, and entertain it, for it is your life. Apply yourselves to the reading of the Scriptures. Ye that cannot read, cause others read it to you. Wait diligently on the preaching of the word, as by divine appointment, the special mean of conversion : “ For--it pleased teate God, by the foolishness of preaching, to save them that believe,'' 1 Cor. i. 21. Wherefore cast not yourselves out of Christ's way ; reject not the means of grace, left ye be found to judge yourselves unworthy of eternal life. Attend ye carfully to the word preached. Hear every sermon, as if you were hearing for eternity: and take heed, the fowls of the air pick not up this feed from you, as it is sown. " Give thyself wholly to it," 1 Tim. iv. 15.
“ Receive it not as the word of men, but (as it is in truth) the word of God," 1 Thess. ii, 13. And hear it with application, looking on it as a message sent from henven to you particular, tho' not to you only, Rev. jii. 22. - He that hath
Bc earlet him hear what the Spirit faith unto the churches." Lay it up in your hearts, meditate upon it: and be not as the unclean beasts, that chew not the cud. But by earnest prayer
HAN beg the dew of heaven may fall on thy heart, that the feed may spring up there.
More particularly, (i.) Receive the teslimony of the word of God, concerning the misery of an unregenerate stare ; the finfulness thereof, and the absolute necessity of regeneration.(2.) Receive its testimony concerning God, what a holy and just one he is. (3.) Examine thy ways by it; namely, the thoughts of thy heart, the expressions of thy lips, and the teoor of thy life. Look back thro''the several periods of thy life, and see thy fins from the precepts of the word; and learn from its threatnings, what thou art liable ro, on the account of these
fins.' (4.) View the corruption of thy nature, by the help of pride
the same word of God; as a glass which represents our ugly en de en face in a lively manner. Were these things deeply rooted in Bercaka
the heart, they mighs be she seed of that fear and sorrow, on account of thy soul's state, which are necessary to prepare and
stir thee up to look after a Saviour: Fix your thoughts upon it to the him offered to thee in the Gospel, as fully fuited to thy cale;
having, by his obedience to the death, perfectly satisfied the late , at
justice of God, and brought in everlasting righteousness. This
may prove the feed of humiliation, defire, hope, and faith ; and n age
pút slee on to stretch out the withered hand unto him, at his own command.
Let these things link deeply into your hearts, and improve them diligently. Remember, 'whatever ye be, ye Must be born again ; elfe it had been better for you, ye had never been 6 born. Wherefore, if any of you shall live and die in an unre. generate itate, ye will be inexcusable, having been fairly warned of your hazard.
is and en readiog reading
ant of it
were ka r pick uit
The MYSTICAL UNION betwixt.
CHRIST and BELIEVERS.
JOHN XV. 5. I am the Vine, ye are the Branches..
AVING spoken of the change made by regeneration on all rael
chose that shall inherit eternal life, in opposition to their Felil 'natural real ftate, the state of degeneracy; I proceed to speak
of the change made upon them, in their union with the Lord, Jesus Christ, in opposition to their natural relative state, the Itate of misery. The doctrine of the saints union with Christ, is. very plainly and fully insified on, from the beginning of the 12th verse of this chapter ; which is a part of our Lord's: fare-well fermon to his disciples. Sorrow had now filled their hearts, they were apt to say, Alas! what will become of us, when our Maiter is taken from our head ? Who will then instruct us? Who will solve our doubts? How will we be supported under our difficulties and discouragements? How will we be able to
bulting Vereine Chriat
live, without our wonted, communications with him? Whereas fore our Lord Jesus Chrift feasonably teaches them the mystery of their union with him, comparing himself to the vine. Nocki, and them to the branches.
He compares, 1 say, (1.) Himself to a viñe stock: “ I am the vine. ?" He had been celebrating with his disciples the sacrament of his fupper, that sign and seal of his people's union with himself; and had told them,
He would drink no more of the fruit of the vine, till he should drink it new with them, in his Father's kingdom:" and now he hews himselt io be the vine, from whence the wine of their confolation should come. The vine hath less beauty than many other trees : but is exceeding fruitful; fitly representing the low condition our Lord was then in, yet bringing many fons to glory. But that which is chiefly aimed at, in his comparing himself io a vine, is to represent himself as the suporter and nourisher of his people, in whom they live, and bring forth fruit. (2.) He compares them to the branches : Ye are įhe branches of that vine. Ye are the branches knit to, and growing on this stock: drawing all your life and sap from it. It is a beautiful comparison : as if he had said, I am as a vine; ye are as the branches of that vine. Now, there are two forts of branches, (1.) Natural branthes, which at first spring out of the stock: these are the branches that are in the tree, and were never out of it. (2.) There are ingrafted branches, which are branches broken off from the tree ebat first gave them life; and
put into another that
grow upon it. Thus branches come to be on a tree, which originally were not on it. The branches mentioned in the text, are of the latter sort, branches broken off ; (as the word in the original language denotes) namely, from the tree that firft gave them life. None of the children of meo are natural branches of the second Adam, viz. Jesus Christ, the true Vine; they are all the natural branches of the firít Adam, that degenerate vine: but the elect åre, all of them, suoner or later, bruken off from the natural stock, and ingrafred into Christ the true Vine.
Doct." They who are in the fate of grace, are ingrafted in, and united to, the Lord Jesus Chrilt." They are taken out of their parural Ituck, cut off from it; and are now ingrafted into Chrilt as the new stock. In handling of this, I-thall speak to the mystical. unian, (1.) More generally. (2.) More particularly