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them, will fill the Souls of the Infidels, as foon as they are taken from their Bodies, by an Angry and a Sin-revenging God!

These Infidels are more guilty, and their Guilt more aggravated than that of the Devils.

The Devils believe that Jefus of Nazareth is the Son of God, and the Saviour of Men; they believe all the Facts relating to him, mentioned in the Holy Scriptures.

But the Infidels deny them; and their Guilt is the more heinous, as Chrift came into the World on purpose not to fave the Devils, but the finful Children of Men. And as the whole Series of his Actions, were Acts of Pity, of Love manifefted both to the Bodies and Souls of Men, as he came to purchase the Pardon of Sins, Peace with God, and everlafting Felicity for all that would become his Difciples.

O Merciful God, awaken the Confciences of thofe defperate Sinners; bring them to believe that Faith which they have hitherto been labouring to deftroy! Bring them to read, and confider what the bleffed Jefus fays, (in Matt. x. 32, 33.) whosoever therefore fhall confefs me before Men, bim will I confefs also before my Father, which is in Heaven. But whosoever shall deny me before Men, bim will I alfo deny before my Father which is in Heaven.

Thefe Words should engage us not only to believe in Christ, but readily to own and acknowledge him to be our Redeemer, in whom we truft for Salvation, and they fhould restrain us from denying him.

In Mark viii. 36, 37, 38. Chrift fays, For what shall it profit a Man, if he gain the whole World, and lofe his own Soul? or what shall a Man give in Exchange for his Soul? Whoever therefore ball he afbamed of me, and of my Words

(which include his Doctrines and Laws,) in this adulterous, and Sinful Generations, of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the Holy Angels.

Thefe Sayings of Chrit import not only that. the Unbelievers, but also that thofe Profeffors of his Gofpel, who to avoid Sufferings, or to gain any Worldly Advantage, fhall either deny Chrift, or be ashamed of him, or his Words and Doctrines, are appointed to inexpreffible and everlafting Punishments, they lofe their own Souls, and all the Happiness purchased by Chrift, and offered to Sinners by the Gofpel, and are not to be reckoned real Chriftians.

But though Men in Words may own Christ, and call themselves Chriftians, yet if they live in allowed Difobedience to the Rules of his Gofpel, they are not fincere Chriftians. In Tit. i. 6. The Apoftle fays, They profefs that they know God, but in Works deny him, being abominable and difobedient, and to every good Work reprobate.

Thus it appears from infallible Proofs, that JESUS of Nazareth who was born of the Virgin Mary, who led a Life of Sufferings and Sorrows, who was crucified and put to Death under Pontius Pilate, and who rofe again from the Dead the third Day; is Chrift, the promised Saviour.

I have faid thus much concerning the Sin of Unbelief, and of Profeffors being afhamed to own Christ, and his Gospel, to warn People against complying with any Temptations, which may incline them to be guilty of thofe Crimes.

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LETTER IV.

Containing Remarks on feme Parts of the Holy Scriptures, by which Perfons may know themfelves, whether they are fincere Chriftians, to whom the predicted Blefings do belong: And of their being in Covenant with God, and having the Holy Spirit dwelling in them: Likewife of the different Manner, in which the Holy Spirit bringeth Perfons to be fincere Chriftians.

Shall now take Notice of fome Parts of the Holy Scriptures from which we may know, who are real, ferious Chriftians.

In Matt. x. 3. the Holy Jefus fays, Except ye be converted, and

become as little Children, ye shall not enter into the Kingdom of Heaven: Therefore they who are not converted, and do not become as little Children, are not real, and ferious Chriftians; because fincere Chriftians have many Promifes, which are a folid Ground of Affurance that they fhall be admitted into the Kingdom of Heaven.

Another plain Conclufion may be added, viz. that therefore the Minifters of Chrift, fhould explain, and prove the Neceffity of that Converfion, which Chrift fpeaks of.

In John iii. 3, 5. Chrift the glorious Teacher, who came down from Heaven, fays, Except a Man be born again he cannot fee the Kingdom of God. Except a Man be born of Water, and of the Spirit, be cannot enter into the Kingdom of God. Therefore they who are not born again, born of Water, and of the Spirit, are not to be reckoned fincere Chriftians.

And therefore the Minifters of Christ should explain the Nature, and preach the Neceffity of being born again, according to our Saviour's Doctrine.

In 2 Cor. v. 17. It is faid, If any Man be in Chrift, he is a new Creature, old Things are paft away, behold all Things are become new. Therefore, they who are not new Creatures, they in whom the old Things are not palt away, and in whom all Things are not become new, are not ferious, or real Chriftians: And therefore also the Minifters of Chrift fhould explain, and preach the Doctrine of the new Creature, and of the paffing away of the old Things, and of the Nature, and Neceffity of all Things becoming new.

True Chriftians are diftinguished from others by their receiving Chrift, and trufting in him, In John i. 12, It is faid, But as many as received. bim, to them gave he Power to become the Sons of God, even to them, that believe on his Name.

The Devils believe that Chrift is the Saviour of Men, and believe what is related in the Gofpels of his Birth, of his Doctrines, Miracles, Sufferings, Death and Refurrection, but they do not receive Chrift; He was not offered to thema

True Believers receive him as their Saviour, and Prince, and confent to be fubject to his Authority, and obedient to his Laws; and they truft in him for his great Salvation.

St.

St. Paul fpeaking of Chrift, fays, to the heathen Converts at Ephefus, In whom alfo we bave obtained an Inheritance, being predeftinated according to the Purpose of him, who worketh all Things after the Counsel of his own Will: That we (q. d. we Jews) fhould be to the Praife of his Glory, who first trusted in Christ.

In whom ye (Gentiles) alfo trusted after that ye beard the Word of Truth, the Gospel of your Salvation: In whom alfo, after that ye believed ye were, fealed with that Holy Spirit of Promife. Eph. i.

11, 12, 13.

True Believers, ferious Chriftians, are diftinguished by their Love to Chrift, and their keeping his Commandments. Unto you therefore which believe, He, (that is Chrift) is precious, fays the Apostle, (1 Pet. ii. 7.) Therefore they to whom Chrift is not precious, are not true Believers, or fincere Chriftians.

The fame Apoftle fpeaking of Chrift unto Believers, fays, Whom having not feen, ye love; in whom though now ye fee him not, yet believing, ye rejoice with Joy unspeakable and full of Glory. (1 Pet. 8. i.)

Divine Love with its happy Fruits, is the fulfilling of the Law.

In Deut. vi. 5. it is faid, Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind.

So in Matt. xxii. 37. which implies that fincere Love to God is effential to true Piety.

In John xiv. 21. the bleffed Jefus faid, He that bath my Commandments, and keepeth them, he it is that loveth me; and be that loveth me, shall be loved of my Father, and I will love him, and will manifeft myself unto him, and ver. 24. he fays, He that loveth me not, keepeth not my Sayings.

Whence

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