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SERMON.

ROMANS i. 16.

For I am not ashamed of the Gospel

of Christ.......

As the apostle saw no reason to be ashamed of the Gospel, it is to be presumed there was none. And if there was none then, there is none now. For the Gospel, like its Divine Author, is unchangeaable. The doctrines which it teaches, for men to believe, and the duties which it enjoins, for men to practice, are the same now, as they were when Paul preached it, with so much freedom and boldness, both to the Greeks and the barbarians; both to the wise and the unwise.' We feel authorized, therefore, by the words of the text, to state it as a truth, not unworthy of serious consideration, that there is no reason to be ashamed of the Gospel of Christ: I shall endeavour,

pel.

which that grace is bestowed, to-
gether with the terms upon which
it is received; and may be con-
sidered as all comprehended in
the great doctrine of atonement,
through the incarnation, sufferings
and death of the Lord Jesus
Christ.
Christ. Hence the apostle said
to his hearers, "I determined not
to know any thing among you,
save Jesus Christ and him cruci-
fied."

But, in a larger sense, the word Gospel includes whatever is taken for granted, or implied in the doctrine of Christ crucified, together with all the consequences resulting from it. The revelation of Jesus Christ confirms all the doctrines of natural religion; such as the existence and goodness of God, the free moral agency and accountability of man, and the obligation of all rational creatures perfectly to obey the Law of God, I. Briefly to describe the Gos-upon pain of endless punishment.

II. To show what it is to be ashamed of it. And,

III. To make it appear, that there is no reason to be ashamed of the Gospel of Christ.

1. I am briefly to describe the Gospel.

We derive the word Gospel from the ancient Saxon, in which language, we are told, it signified good news. This is precisely the meaning of the original word, in the New Testament. In the most strict and proper sense, the Gospel is good news, respecting the mission, character and work of Jesus Christ. It is news, or tidings, because it reveals what men could not otherwise have known. It is good news, because it teaches that, which it is for the everlasting good of men to know and embrace. In this limited sense, the Gospel teaches the grace of God towards mankind, and the medium through

The Gospel also takes for granted and asserts the total depravity, guilt and condemnation of all mankind by nature, and their utter inability to make atonement for their sins, or to deliver themselves from the curse of the Divine Law. The Gospel includes the doctrine of Divine Decrees. It represents Christ as fore-ordained before the foundation of the world; and speaks of the eternal purpose, which God purposed in Christ Jesus our Lord. The Gospel involves the doctrine of Election: since Christ did not undertake the work of Redemption upon uncertainties; but came into the world with a design to bestow eternal life upon as many as the Father had given him, who were chosen in him before the foundation of the world, predestinated to the adoption of children, according to the good pleasure of Him, who worketh all things after the

counsel of his own will. The Gospel teaches the holiness of the character and the Divinity of the Person of Christ, which qualified him to make atonement for the sins of men; the vicarious design of his death upon the cross, his resurrection from the grave, and his ascension to glory. Repentance Repentance toward God and faith towards our Lord Jesus Christ, as the condition of pardon or justification by grace, through the atonement, are taught, as essential to the scheme of the Gospel. The Gospel teaches the necessity of the special influences of the Holy Spirit to bring sinners to repentance, and keep saints from falling away to perdition. Not to enlarge, I may observe that all the commands of Christ, all the exhortations of the apostles, all the promises, menaces and predictions in the New Testament, are to be viewed as parts of the Gospel of Christ, which, indeed, in its largest acceptation, comprehends all the Counsel of God. I am

II. To show what it is to be ashamed of the Gospel.

The emotion of shame, is more easily understood than described. It has been felt by all the sinful children of men, ever since the apostacy of our first parents. But, though it be felt by sinful creatures only, yet it differs from a sense of guilt, which is more properly called remorse. Shame is a consciousness of something mean,

character. To be ashamed of the Gospel, therefore, is a tacit com fession, that this system of truth and duty, is either false, or futile, or of an immoral tendency. Low thoughts of the Gospel, as unworthy of God, or disreputable to men, are involved in being ashamed of it. ed of it. If the Gospel may be embraced and obeyed without violating the dictates of right reason, or tarnishing the brightness of moral virtue, it must be admitted, that no one needs, or ought to be ashamed of it. Which leads,

III. To make it appear, that there is no reason to be ashamed of the Gospel of Christ.

If there be any difficulty here, it is not in finding arguments, but in so arranging and expressing them, as to give them their due weight and force. Permit me, then, to observe,

1. That the Gospel is agreeable to right reason. I say right reason; for reason may be, and too often is, blinded by prejudice, biassed by passion, and perverted by sophistry. Right reason, is reason properly exercised, without prejudice, passion, or any undue bias. To this, all the doctrines and precepts of the Gospel, commend themselves. As we have already observed, the Gospel confirms the religion of nature; i. e. all that can be discovered by reason respecting the being, perfections, and providence of God, and the nature, relations, and obliga

low or dishonourable. Men are tions of men. The Gospel exhibashamed of that only, which is its the Supreme Being in the most considered as beneath their dig-| rational and sublime light, as a nity and debasing to their charac-Spirit, present in every place, and ters. Hence arises a desire to endued with infinite conceal that of which one is ashamed. To be ashamed of the Gospel, implies an apprehension that one has acted beneath his rational nature, in embracing it; or that, to comply with its requirements, is degrading to the human

power, wisdom and goodness; of whom, and through whom, and to whom, are all things. The description, which the Gospel gives of mankind by nature, as dead in trespasses and sins, and children of wrath, corresponds with universal observa

cles and Prophecy. Miracles ever manifest the power of Him, who established the laws of nature, and Prophecies the knowledge of Him, who sees the end from the begin

Hon and experience. The doctrine of atonement, which is the great peculiarity of the Gospel, is agreeable to the common apprehensions of all mankind. This is evident from the general observ-ning. The combined evidence of ance of expiatory rites, the almost universal practice of offering sacrifices, and the general belief in one or more mediators between God and man.

It is true, the Gospel teaches several things, which are above human reason; such as the Trinity of Persons in the Godhead, the union of the Divine and human natures in the Person of Christ, and the resurrection of the bodies of men, at the last day. None of these things, however, are contrary to reason. It is not implied, in the mysterious mode of the Divine existence, that there is more than one God, or that three Gods are one God, or three Persons one Person. The mysterious union of two natures in Christ, does not imply, that the Divine nature became human, or the human nature Divine, or that the two natures were blended together. It is not necessary, therefore, to renounce one's reason, in order to exercise faith in the Gospel, or that much learning should make one mad,' before he can assent to the mysteries of revealed religion. What could be more rational, than to expect, that as the works of God are full of mystery, the mode of his existence and operation, should be above the comprehension of finite minds? I observe,

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both constrains men to believe, in spite of their hearts. Men must become maniacks, before they can discard any doctrine, however mysterious and incomprehensible, which comes thus sealed with the finger of God, and attested by his word.

3. The Gospel tends to enlarge. and liberalize the minds of those who study and embrace it, far beyond any other science. Human sciences are conversant with the works of God; the Gospel is conversant with God himself. Philosophy only teaches what things are; but the Gospel teaches why things

are.

The Gospel is the science of final causes and moral ends, which, of all sciences, is, incomparably, the most interesting, comprehensive and sublime. What reason, then, have men of the brightest genius and strongest intellectual powers, to be ashamed to study the Gospel; which, above all other studies, expands and elevates the mind?

4. There is no reason to be ashamed of the Gospel, because it comprises the best system of morals ever published to the world. No other moral system is so correct in principle, so pure in practice, or so efficient in its sanctions. All other systems build morality upon selfish princi2. That the Gospel comes to us, ples. The Gospel alone teaches attended with plenary evidence of men to love their neighbours as its truth and Divinity. Its exact themselves, and to do to others as correspondence with the sound they would have others do to them. dictates of reason, so far as reason As the system of morals taught in is able to go, is presumptive evi- the Gospel, is founded on love to dence, that it is all rational and God and love to men, it must ever true. But we have higher evidence tend to produce an unspotted life. than this, even the highest con- as well as a holy heart. Other ceivable or possible, that of Mira-systems omit some virtues, such

as forbearance, humility and for-plays the power and wisdom of God; Providence displays his goodness; the Law displays his justice; but, in addition to these, the Gospel displays his Grace, which the apostle calls "the riches of his glory." The Gospel exhibits the Grace of God, in devising and opening the only possible way for the salvation of lost men. To all, who cordially embrace its doctrines and precepts, it brings pres ent peace and joy, and a good hope of everlasting life. Thus the Gospel glorifies God, and saves lost men. Well, then, might Paul, and well may every Christian exclaim, "I am not ashamed of the Gospel of Christ for it is the power of God unto salvation, to every one that believeth."

IMPROVEMENT.

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giveness; while they give indulgence to some vices, such as pride, emulation and revenge. But, the Gospel inculcates every virtue, however self-denying, and condemns every vice, however natural and popular. It is, indeed, in all respects, "a doctrine according to godliness." Finally, the system of morals taught in the Gospel, is, of all moral systems, the most efficient. Its precepts and prohibitions are sanctioned by the authority of God and the retributions of eternity. The Pagan philosophers enforced their moral systems by refined reasonings upon the beauty of virtue and the deformity of vice, and upon the utility of the one, and the hurtfulness of the other, in the present life. These reasonings were either too refined to be apprehended, or too weak to be felt by the bulk of mankind. But the moral precepts of the Gospel are clothed with Divine authority, and sanctioned by promises of everlasting life to those who obey, and threats of everlasting punishment to those who disobey. The Gospel, it is true, proclaims pardon to penitents; but it is only to such penitents, as both confess and forsake their sins. The Gospel also connects eternal life with faith; but it is only such a faith as works by love, and exhibits itself in good works. It assures all men, that the unrighteous shall not inherit the kingdom of God. What rea-good, such as commend themselves son, then, have the most virtuous of men, to be ashamed of such a moral system? I shall only add,

5. That there is no reason to be ashamed of the Gospel, because it brings the highest glory to God, and the highest happiness to all, who cordially receive it. It exhibits, in the clearest, fullest, and most affecting light, the whole character of God. Creation dis.

1. If there are such reasons as have been mentioned, for not being ashamed of the Gospel; we may hence infer, that those, who disbelieve it, are ignorant of it.All the doctrines of the Gospel are agreeable to right reason. It is impossible, therefore, to understand these doctrines, without seeing them to be rational and consistent. All the mysteries revealed in the Gospel, are attended with the highest possible evidence, that of miracles and prophecy. It is, therefore, impossible for men to see this evidence, without being convinced by it, whether they love the truth, or hate it. All the precepts of the Gospel are pure and

to every enlightened conscience in the sight of God. How, then, is it possible to know and understand the Gospel, without believing it? Some, who enjoy the light of the Gospel, reject it, not because they know so much, but because they know so little. Ever learning, they are never able to come to the knowledge of the truth. Men are infidels, by reason of the igno

have seen to believe the apostle, when he says to the Galatians, “I certify you, Brethren, that the Gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ."

3. This subject shows, why some men of abilities and considerable human learning, have disbelieved the Gospel. It has not been, because, upon close and fair examination, they have found its doctrines to be unreasonable, its mysteries absurd, its evidence defic

rance that is in them, on account | knowledge, the more reason they of the blindness of their hearts. 2. If there are such reasons as we have seen for not being ashamed of the Gospel; we may hence learn, why some men of great abilities and knowledge, in all ages, have believed the Gospel. That this is the fact, will not be called in question. Though it be true, 'that not many wise men after the flesh, not many mighty, not many noble have been called, but that God, in his holy and righteous Sovereignty, has, generally chosen the foolish things of the world, to confound the wise, and the weak things of the world, to confoundient, or its moral precepts impure; the things which are mighty; yet, but because they either refused to that some men of the most shining give the Gospel a close and patient abilities and profound erudition, in examination, or examined it with every period of the Christian era, eyes clouded with prejudice, or have firmly believed the Gospel of coloured by passion; because they Christ, is evident from all history. hated the light, and would not Paul was brought up at the feet of come to it, lest their deeds should Gamaliel. Many of the Fathers and be reproved.' Infidelity is seated Martyrs, were distinguished for in the heart. It is as easy, theretalents and learning. The Re- fore, for great men, as for small, formers and Puritans were, some for the learned, as for the ignoof them, among the first scholars of rant, to be infidels. All men are the age. Boyle and Bacon, and equally blind, when they shut their Newton, and Locke, and Addison, eyes. Indeed, it is easier for men and Johnson, with a host of other of genius and acuteness, to be indistinguished laymen, have believ- fidels, than for men of less capacied the Gospel. At the present ty and penetration; for they are day, it is thought, that, in point better able to invent sophistical arof talents and learning, the advan- guments to reason themselves into tage is greatly on the side of those unbelief. By their worldly wiswho believe the Gospel, in all parts dom, they are able to make themof the civilized world. Our sub-selves fools, and to change the ject shows us, why these men have truth of God into a lie. received the Gospel as true. It is because they have candidly and impartially exercised their reason in examining the rational and consistent doctrines of the Gospel, in weighing the clear and demonstrative evidence by which it is confirmed, and in comparing its pure and efficient moral system with the lax and powerless theories of uninspired men. The greater their sagacity and the more extensive their

4. We may infer from what has been said, that it must betray a mean spirit and a contracted mind, to despise the Gospel, or any of its doctrines or precepts. A man of enlarged views and vigorous intellectual powers, may be totally ignorant of the Gospel. Such were some of the Pagan philosophers.A man may have an intimate and extensive knowledge of the Gospel itself, and yet feel averse to all

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