Christians no cause to be ashamed of their religion, shewn in a discourse delivered May 16, 1779. / By Simeon Howard, A.M. Pastor of the West Church in Boston.

Christians no cause to be ashamed of their religion, shewn in a discourse delivered May 16, 1779. / By Simeon Howard, A.M. Pastor of the West Church in Boston.

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Title page

A SERMON, &c.

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A SERMON, &c.

ROMANS I. XVI.

—I AM NOT ASHAMED OF THE GOSPEL OF CHRIST.

IN the beginning of this chapter St. Paul declares, that he was divinely called to be an apostle of Christ, and separated to the work of the gospel ministry; and in the verse preceeding the text, that he was ready and desirous to preach the gospel at Rome. This being the capital of the roman empire, the apostle knew that he should there probably meet with men of great learning and subtlety, as well as of great power and riches, who would critically examine his doctrine, and from their attachment to their old religion and superstition, which christianity was designed to overthrow, do all they could to expose him and his preaching to contempt and ridicule. [Page] But conscious of the goodness of his cause, of the reasonableness of the christian institution, and that it would bear the strictest examination, he declares, as in the text, that he was not ashamed of the gospel of Christ; not ashamed to appear a disciple and an apostle of Christ crucified, and to publish his religion before the greatest and wisest men of that famous city. The words, "I am not ashamed" are figurative, and intend more than they express: The apostle meant to assert not only that he was not ashamed of, but that he gloried in the gospel of Christ, and tho't it so far from being a disgrace, that it was a real honor to be a friend and a preacher of this religion. Such was the language of the great apostle; and his conduct was along agreeable to it. After he embraced christianity, he was ever a steady firm friend to it, openly, and boldly espousing its cause, and doing all in his power to maintain and promote it. There were however some in his day, who were ashamed of the gospel; and such there have been in every age since: Some such there probably are among us in this day of thoughtless dissipation and infidelity: Persons who from their mistaken notions of the gospel, and of true honor are ashamed to profess and practise christianity. In order therefore to do what I can to promote the cause of my Divine master, who hath honoured me, putting me into the ministry, and prevent so fatal a perversion of the passion of shame among my beloved hearers, whose honor and happiness, I am so highly obliged to serve; I propose, in discoursing upon this subject,

[Page]I. To consider what it is to be ashamed of the gospel of Christ.

II. To shew that the professors of christianity have reason to glory in, rather than to be ashamed of their religion.

I. I am to consider what it is to be ashamed of the gospel of Christ.

IT is not necessary to give a precise definition of the passion of shame, which none are wholly strangers to. Every man has probably felt in himself, or seen in others something of the effects of it. In strictness of speech it respects only, past or present actions or things; but in a lax or popular sense it may be considered, as looking forward to things future; accordingly in common language we attribute men's doing or omitting certain actions to this principle: Thus we say a man is ashamed to do such an action, or to neglect such an one; i. e. he knows that such a conduct would expose him to shame, and for fear of that uneasy passion he avoids it. Shame arises wholy from a deference to the opinions of others, and not at all from a regard to propriety and right conduct: And therefore it is easy to see that it is not sit to be a governing principle, for it can lead to no steady conduct, but only to a conformity to the opinions and practices of those with whom we happen to live, and by whom we wish to be esteemed. And yet it is not an useless passion. It was implanted within us, as all our passions were, for [Page] wise and good ends, and often answers valuable purposes. Men who have no fear of God before their eyes, may be restrained from base and vicious actions by fear of the reproach and contempt of others. And it is no ways improper to maintain a degree of deference to the opinion of other persons and a regard to their approbation and esteem. In the prophecy of Jeremiah, it is mentioned as a mark of the great degeneracy of certain profligate persons, that when they committed abomination they were not at all ashamed, neither could they blush: Therefore, saith the Lord, they shall fall among them that fall, at the time that I visit them, they shall be cast down. But tho' it is a mark of a base and degenerate mind to be incapable of shame; yet it is certain that this passion sometimes leads men greatly aside from their duty, and puts them upon violating the laws of God, to avoid reproach and censure from men: From wrong notions of true honor, persons are sometimes ashamed to be singular even in a good cause, and dare not act differently from those whose company they keep, lest they should incur their ill opinion. And thus for fear of losing the esteem and approbation of men, they expose themselves to the reproaches of their own hearts, and the condemnation of God.

FOR the further illustration of this matter, let it be observed; That if any man for fear of being in disgrace with those whose company he keeps, or of incurring any censure or reproach from men, gives up and renounces christianity, [Page] and, to recommend himself to his vicious companions, endeavors to turn it into ridicule and banter; or, not wholly renouncing it▪ neglects to take due care to acquaint himself with the doctrines and precepts of it, by studying the holy scriptures, where only they are to be found in their purity, because it is not esteemed genteel to read the bible; or from a like motive neglects to perform those public and private acts of piety and devotion which the gospel requires; or disregards the positive institutions of the gospel, baptism and the Lord's supper; or is shy of appearing to be a serious conscientious person; or renounces any doctrine plainly contained in scripture:—If any man, I say, acts thus from such motives, he is ashamed of the gospel of Christ: He violates his duty to gain the approbation of the world, and shews that he loves the praises of men more than the praises of God. Whereas on the other hand, he who has such a regard to his duty, and the approbation of his Maker, as openly to profess himself a disciple of Christ in a licentious age, when infidelity is fashionable, and he knows that by this means he shall expose himself to reproach; who practises daily the neglected and despised duties of prayer to God, and pays due regard to the positive institutions of religion, though he is ridiculed as a weak, superstitious bigot; who appears openly a friend and advocate for christianity, and steadily practises all the duties therein commanded, however disreputable they may be thought by others, making it evident that his governing aim [Page] is to shew himself approved unto God, whatever the world may think or say of him:—He, I say, who does thus, proves that he is not ashamed of the gospel of Christ. I go on,

II. To shew that the professors of christianity have reason to glory in, rather than to be ashamed of their religion.

For the confirmation of this point, several particulars may be considered distinctly. And,

1. It may be proper to take a brief summary view of the doctrines of the gospel, and see whether there be any thing absurd or unreasonable in them, any thing which a wise man need be ashamed to believe: Now these doctrines are; That there is one, and only one God, eternal, self-existent and immortal: That he is a pure Spirit, and consequently invisible, without any bodily parts, shape, form or passions: That he is unchangeably the ‘same, yesterday, to day and forever:’—Every where present, ‘filling all in all:’—Infinite in knowledge and wisdom, and of almighty power:—So supreme and unequaled in goodness, that, in the language of Christ, ‘there is none good but one, that is God:’—Of impartial justice and everlasting truth and faithfulness; glorious in holiness, every way perfect, and incomprehensibly great.—That this great Being created the world and continually presides over it, preserving, directing and disposing of all things according to his good pleasure:—That his providence extends to the fowls [Page] of the air, the lillies and grass of the field, the height of our stature, and even to the number of the hairs of our head:—That there is nothing in the universe, great or small, visible or invisible, animate or inanimate, which is not under his government and controul. Now is not this account of the perfections and providence of God worthy of his majesty and greatness, and altogether agreeable to right reason? Are not these the very doctrines which are called the fundamental principles of natural religion? Though it is certain that the world by wisdom knew not God, i.e. did not discover him to be what he is, by mere reason; but are chiefly indebted to revelation, for the knowledge which they have of him: But these doctrines being discovered, they approve themselves to the unbiased reason of mankind; nor can any of them be denied without running into manifest absurdity.

These which have been mentioned are not what are commonly called doctrines of the gospel; but are the foundation upon which the christian system is built: And these being adopted and inculcated by Christ affords a presumptive evidence that the superstructure which he raised upon them is equally reasonable and worthy of God. It cannot be supposed that Jesus would have given so just and compleat a representation of the divine perfections, if the religion he was instituting was in any respect inconsistent with any of these perfections. The doctrines of the gospel which are peculiar to the christian institution [Page] are those which relate particularly to the redemption of the world by Jesus Christ. They respect mankind not considered as innocent, but as apostate, guilty creatures, exceedingly prone to transgress, and for their transgressions liable to the curse of God. And that mankind really are in such a state, has been owned and lamented by the wisest and best of the heathen moralists.

Mankind, then, being in a degenerate state, sunk into ignorance, idolatry and vice, the gospel teaches us, that God from his immense goodness and mercy sent his only begotten and well beloved Son into the world, that by his example, instruction and suffering he might lead them to the knowledge of the true God, and the practise of righteousness, and make such atonement for their sins as the wisdom of God saw necessary to render their pardon and eternal salvation consistent with the honor and dignity of his laws and government:—That this glorious person, after finishing his work on earth, and becoming obedient unto death, even the death of the cross, was rewarded by God with the highest glory and honor, having a name given him above every name; angels, principalities and powers being made subject unto him:—That as by him God made the worlds, so by him he now carries on the administration of his providence and grace; and that by the same illustrious person he will at the last day, raise the dead, and judge the world in righteousness, having given us assurance that he hath ordained him for that purpose. Such in general is the doctrine of the gospel concerning [Page] the Mediator; a doctrine which, I am sensible, has been often objected against; tho' I know of no objection but what has been fully answered. It is beyond my design at present to consider this controversy. I will only observe, that the mediatorial scheme, as represented in the gospel, appears to me to bear a general analogy to the common method of the divine conduct. God, we know, is to be considered as the giver of every good thing: But it is evident that he generally makes use of the instrumentality of his creatures for the communication of his favors; He restores health to the sick by means of his physician; He feeds the poor by the liberality of the rich; He instructs the ignorant by means of the learned; and makes us the daily ministers of good to one another: His purposes respecting nations and kingdoms are commonly executed by the agency of men. Why then should it be thought incredible that God should carry on his general government by the mediation of his Son? As to the doctrine of atonement by the death of Christ;—I would just observe, that mankind in all ages seem to have thought that something of this sort was necessary in order to the pardon of sinners, though they should repent; as appears from their use of various propitiatory sacrifices: —That the goodness of God is illustriously displayed in his providing a sacrifice, and receiving offenders to favor upon any terms; and his justice in requiring an expiation:—That no injury is done to Christ, since he voluntarily gave himself for us, an offering and a sacrifice to God; —and, in a word, that Almighty God having [Page] chosen in this way to shew mercy to his guilty creatures, it would be highly absurd and impious in us to find fault with the scheme, even supposing our imperfect understandings could discover no wisdom in it: It would certainly be more reasonable and honorable for us, to submit to the appointment of God and thankfully receive his favor in the way which he chose to communicate it, than arrogantly to arraign his conduct, as if we were wiser than he:* Upon the [Page] whole then, there does not appear to be any thing in the scripture doctrine of a mediator which a wise man need be ashamed to believe.

Let us next,

2. Take a brief view of the precepts of the gospel.

They direct us to love, fear and honor God as the first and the greatest, the wisest and best of Beings: chearfully to submit to all the appointments of his providence, knowing that he is perfect in wisdom▪ goodness and power; to follow his example as dear children, endeavouring to be perfect as he is perfect; to worship him who is a spirit, in spirit and in truth, with upright, humble and contrite minds devoted to his service; acknowledging our continual dependence upon him for life and breath and all things, confessing our sins before him, praying to him for pardon, for preservation from every evil, and the bestowment of every thing truly good for us, glorifying his transcendently amiable perfections, and thanking him for his abundant goodness: Nor are we to regard ourselves only in these addresses▪ but to make our prayer, intercession and thanksgiving for all men. And these addresses are to be presented to God through Jesus Christ, the only mediator between God and man, and through whom alone we have access to the Father. But we are not thus to worship God because he needs to be informed of our wants, or loves to be flattered and complimented with the mention of his perfections and our declarations [Page] of gratitude; or as if he could be importuned to alter the wise method of his conduct; but to bring our own minds to such a temper as to render us fit objects of his favor, and dispose us to a suitable behavior towards him, and our fellow creatures.

Now will any man, who has a proper conception of the glorious perfections of God, and of our relation and obligations to him, deny this to be a reasonable service, which it is foolish and shameful to neglect, and wise and honorable to perform?

As to our neighbours;—we are commanded to love them as ourselves; to do to others as we would have them do to us; to be sincere, just and charitable in all our dealings with men; and do all we can to promote their good; to live peaceably with all men if possible; to do no injury; and if a brother be offended, immediately endeavour to be reconciled to him; to bear injuries with meekness, and forgive offenders, as we hope that God, through Christ, will have mercy upon us; not to render evil for evil, but endeavor to overcome evil with good.—This is an epitome of our duty to our neighbour, as laid down in the gospel.

As to self-government:—We are directed to keep ourselves pure; and taught, that the things which defile a man are evil thoughts indulged and breaking out into evil actions; and are therefore commanded not to indulge malice, [Page] revenge, envy, lust, covetousness, discontent, or any such evil passions; to set our affections on things above and seek first the kingdom of God and his righteousness, with humble contented minds, trusting in the providence of God for all temporal good things; to be sober, temperate and chaste, and regulate both our thoughts and designs, and all our external behaviour by the laws of religion and virtue.—Such in general is our duty to ourselves. And are not these precepts all wise and excellent? Is any thing here recommended, which right reason condemns; any thing forbidden, which she approves? Will any rational man assert that it is shameful to practise, or honorable to violate any of these laws?

WHAT have been mentioned are the moral duties of christianity, which are confessedly the weightier matters of the law. But besides these, the gospel enjoins two positive institutions—Baptism and the Lord's-Supper; the one a rite of initiation into the church or society of christians; the other a commemoration of the love of Christ, the founder of this religion, to mankind. And is there any thing unreasonable in these rites? Is it not proper that persons should in a public, formal manner be initiated into the society of christians; and, that after they are members, they should by some significant rite distinguishing them from other persons, commemorate the love and goodness of their founder? The conduct of mankind in reference to societies of their own establishment, shews that they esteem this reasonable. [Page] These societies have their forms of admission, their badges of distinction, and some of them their festivals in honor of their founders or patrons. And if these things are thought reasonable in societies of human institution, why should they be thought otherwise in that instituted by Christ? Certainly the man who submits to the rites required of him, in order to his being a member of any of these, can with a very ill grace object against those appointed by Christ, for the observation of his disciples. It will now be proper,

3dly. To take notice of the sanctions of the gospel, or the motives which it offers to induce men to comply with its demands. These are; That upon our sincerely endeavouring to do this, God will support and assist us by his holy spirit in the discharge of our duty and forgive our transgressions: That at the end of the world the dead shall be raised, and all mankind stand before the judgement seat of Christ, and every man be dealt with according to his prevailing character, whether it has been good or bad; when the wicked shall go away into everlasting punishment, and the righteous into life eternal.

I would now appeal to any impartial man whether the religion of the gospel be not most wise and excellent? Does it not in all its parts approve itself to the unprejudiced reason of our minds? Is it not becoming the wisdom and goodness of God as the father and friend of mankind, [Page] to institute such a religion to recover his apostate, guilty creatures to the knowledge of his will, and the practice of righteousness? Must it not highly conduce to the dignity, perfection, and happiness of mankind? It gives a perfect and satisfactory representation of the perfections and providence of God; and assures us of his readiness to forgive sinners. It sets before us the doctrine of a resurrection and a future state, in the most convincing manner, by giving us pledges and examples of its truth. We are not left to build our faith in this article upon the fables and fictions of poets and the bewildred reasonings of philosophers. No virtue can be tho't of which it does not recommend; no vice can be named which it does not condemn. No other system of morality can be found which has not some mixture of false rules, or false principles. In the gospel alone, we have the doctrines and laws of righteousness free from falsehood, superstition and weakness. And need any man be ashamed to profess and practise such a religion? Can reason account it dishonorable to do so? Surely no. The only thing that a professor of christianity can have reason to be ashamed of, is his not living according to his profession. If he would do thus, he would be the very character which wise men of all ages have esteemed the most worthy and excellent; the character, which, in the opinion of Plato, must charm the beholders with the highest degree of love and admiration; which all virtuous beings must respect, and God himself delight to honor.

[Page]THUS, I conceive, it appears from the imperfect account that has been given of the christian institution, that it is an honor, instead of a shame to any man to profess and practise this religion.

SHOULD it be said, that it may be all a forgery and its pretensions to a divine original false; and in that case it would be dishonorable to embrace it. I reply; (1.) That, allowing that it is a matter of doubt, whether it be a revelation from God, it is an institution so well calculated to enlighten and reform mankind, and promote the peace and happiness of society, that it is certainly worthy of great esteem and respect, and every benevolent man must wish, that it might be attended to as a rule of life by all mankind. But, (2.) The superior, the unrivaled excellency of the institution, the sublimity, the perfection and consistency of its doctrines; the reasonableness, the extent, and unmixed purity of its precepts are, in my apprehension, sufficient to prove its divine original, to an honest candid mind, without any external arguments. And when I consider these things, together with the character of several of the new-testament writers; I mean their being quite illiterate, I cannot but think that it would be as absurd to suppose, that the gospel was written without the assistance of divine inspiration, as it would be to suppose▪ that Newton's principia, and Lock's essay concerning human understanding, were the productions of unlettered [...]. However, there are not wanting other arguments in favor of christianity, of such [Page] weight, that no man need be ashamed to own himself convinced by them. But these cannot be considered here.

4thly. IT may be proper for confirming the point I am upon, briefly to take a distinct view of the character of Jesus Christ, the founder of the christian religion. According to the representation given of him in the gospel, He was the best, the greatest and most honorable character that ever appeared upon earth; the son of God in so peculiar a sense as to be called his only begotten son; the brightness of his glory and the express image of his person, in whom dwelt the fullness of the Godhead bodily. Before his incarnation he had a glory with the father, far surpassing all the glory of this world: And when he was made flesh and dwelt among us, the spirit of God was given him without measure: He was possessed of such degrees of wisdom, power and goodness, as never appeared in any other person. He healed inveterate diseases, calmed the raging and tempestuous sea, and raised the dead to life by only speaking a word. He discerned the secrets of the heart, foretold future events, and evidently proved that he was endowed with the omniscient spirit of God. In his moral conduct he excelled all the men that ever lived in the world, both for the purity of his life and the perfection of his virtues: Actuated by so disinterested a benevolence, that, thro' his whole life he never performed a single action in which he consulted his own interest only: He continually [Page] went about doing good, having no other employment than that of promoting the good of mankind, ever esteeming it more blessed to give, than to receive, to minister to others, than to be ministred unto. He exercised such meekness, patience and forgiveness as no other person ever discovered. The prayer which he uttered in behalf of his enemies when he was hanging on the cross,— Father, forgive them, for they know not what they do—fitly expresses the temper which he constantly maintained. In all things he was intirely resigned to the will of his Father; and his piety was uniform, rational, undissembled and fervent. Nor did he upon any occasion, either in word or deed, manifest any emotion of mind inconsistent with a perfect love of God and man. He had no failings to obscure the lustre of his virtues; no spot, no blemish to tarnish the brightness of his example: He was holy, harmless, undefiled and seperate from sinners. Such a pitch of perfection proved him to be something more than man; and rendered him a fit person to be the messenger of God to an apostate world to conduct them thro' the paths of righteousness to eternal glory. And such he declared himself to be; and both his miracles the excellency of his doctrine, and the holiness of his life confirmed his declaration. God also bore witness to him, by the testimony of the Judge who condemned him to the cross, by the miracles which took place at, and soon after his death, and by raising him from the grave the third day after he had been crucified and slain by wicked hands; exalting him to the highest seat of honor and felicity, and putting all things [Page] in subjection under him. If then Jesus Christ was originally so glorious and august a character; if he was a divine messenger to mankind; if he was honoured by divine testimonials to his truth and innocence in his life, at his death and by his resurrection and exaltation; if he was perfect in holiness and virtue thro' this life, and is now invested with supreme power and dominion, over angels and men;—need any man be ashamed to profess his religion? Can any name or title be more honorable, than that of a disciple to such a master?—Let us

5thly. Consider the design of the gospel institution. This was, not to procure for its founder and his friends worldly riches, power and grandeur; not to exalt him into a temporal sovereign, and render mankind subservient to his interest and pleasure; as was apparently the design of the worldly-minded and politic Mahomet, in the institution of his religion. No action in the life of Christ, no sentiment in the gospel bears the mark of such an intention. Christianity has a more disinterested, benevolent and God-like aim. It's design, in general, is to destroy the works of the devil; i. e. sin, which has defaced the moral creation of God, and the natural and penal evils brought upon mankind by it; to rescue from a state of slavery and misery, not a single nation, but the whole world, and restore them to liberty and happiness; and for this purpose to reveal the mercy and loving kindness of God, bring life and immortality to light, and teach and persuade men [Page] to deny ungodliness and worldly lust, and live soberly, righteously and godly in the world, looking and hoping for eternal glory and happiness in Heaven. And is not this an excellent design? Can any purpose be more worthy of the kind parent of the universe, or deserve a more cordial and thankful acceptance of man? Can any thing be more honorable for a rational creature than to fall in, and co-operate with such a design?

6thly. We shall be further convinced that christians have no cause to be ashamed of their religion, if we consider the effects which it has had in the world. Though it is to be wished that these had been greater; yet they have not been inconsiderable. Many enormities which anciently prevailed and were approved in the heathen world, are in a great measure banished from, or at least rendered disreputable in every country where christianity is professed in tolerable purity; such as polygamy, incest, exposing infants, unnatural lust, suicide, revenge, and the most vile and senseless idolatry, which tended alike to debase the mind and corrupt the morals. Let any man read the histories of the ancient monarchies of the world or the moral writings of ancient philosophers, and he will be convinced that mankind has been greatly reformed▪ both in principles and practice by the christian institution. Its good effects were indeed much more visible, when it first appeared in the world, than they have been in later ages. Then it wrought with surprising power and energy in reforming many [Page] who embraced it; and oftentimes from some of the worst, made them some of the best of men. But even in later times, its good influence is not small. It must be owned, with grief and concern, that wickedness too much abounds in every christian country▪ But we have reason to believe that there are many good men among the bad; and more than there would have been, were it not for the gospel: And however dissolute the generality may be in any christian country, they would without doubt be much worse, if they had never been favored with revelation. In a word, if you compare any country where the gospel is enjoyed in its purity, with some of the ancient heathen countries, or even with some of modern times, you will be convinced that it is not an useless but an highly beneficial institution: And while we have undeniable evidence that many men have been made better by embracing christianity, we may challenge all the records of infidelity to produce a single instance of any man's being made better by rejecting it. But,

7. If we consider the character of some of those who have believed and professed the gospel, we shall have further evidence that it is not shameful, foolish or unreasonable for us to do so too.

Among those who embraced christianity in its early days, there were some men of distinguished learning and mental abilities. Not to mention the Apostle Paul himself, who was undoubtedly a man of superior rational powers, and acquainted [Page] with all the learning of his day; and who would, therefore, have been as likely as any man to have discovered it, if there had been any thing absurd or unreasonable in the christian religion; any thing which a wise man ought to have been ashamed to patronise:—There were Justin Martyr, Tertullian, Origen, Minucius Felix and others, whose writings in favor of christianity shew them to have been men of penetrating geniuses and vast erudition. Nor could they be induced to embrace this cause by any worldly motives: These were all on the other side. The cause was then despised and persecuted by the powers of the world. They could be influenced only by the evidence of truth. Nor have there been wanting all along such men, who have not been ashamed of the gospel of Christ.

But in later days, and in the land of our forefathers, there have been, among the friends of christianity, persons who are acknowledged, thro' all the learned world, to have been eminent for their learning and talent of reasoning; such as Doctors S. Clarke, Butler, Chandler, Leland, Lardner, Benson, &c. These men appear from their writings to have been entirely free from enthusiasm and superstition, impartial enquirers after truth, with peculiar abilities for discovering it. But it may be said that being ministers of Christ, they were, in a sense, bribed to espouse his cause, their living depending upon the credit and support of it. If any man, after attending to the marks of penetration and integrity which their writings discover, can think this objection [Page] sufficient to invalidate their testimony, it will be to no purpose for me to attempt to convince him of the contrary. There are however other persons, with equal justice, famed for their mental abilities, who have declared for the same cause, against whom this objection does not lie. I have particularly in view Mr. Boyle, Mr. Locke, Sir I. Newton, Mr. Addison, the late Lord Littleton, &c. These were all men, whose character for erudition and accurate reasoning has been long established in the republic of literature; and tho' no clergymen, they were not ashamed to employ their pens in the cause of revelation, and thought it their duty and their honor to become the disciples of Christ. Some of these men who have been mentioned were perhaps as great masters of reason as any age or country ever produced; and after examining the evidences of the gospel with great care and diligence, and hearing all the objections of its adversaries, they were fully convinced of its divine original. How surprising then, is it, that so many persons of the present day, who have scarcely abilities to trace one of the easiest of Sir Isaac's demonstrations, or understand a single page of Locke's essay, should pretend to discover that the new testament is all a forgery, unworthy of credit! But there have not been wanting, in our own country, men eminent for their literary abilities and acquirements, who have subscribed to the truth of christianity. You will, no doubt think of my excellent predecessor in the work of the ministry as one instance of this.* Others of [Page] the same order, both living and dead, might be mentioned. But I mean to take particular notice only of one, who was no clergyman; one who was lately an honor to his country, a distinguished ornament and blessing to our College, and the delight and pride of his friends; but is now, alas! no more;—the learned Professor, Doctor Winthrop.† You have probably many of you seen his testimony, delivered the day before he died, in favor of the divine original of the holy scriptures; in which, among other things he says, ‘The light thrown upon the doctrine of a future state by the glorious gospel, with me amounts to a demonstration. The hope that is set before us in the New-Testament, is the only thing which will support a man in his dying hour. If any man builds upon any other foundation, in my apprehension, his foundation will fail.’ But it was not only as a dying man that he shewed himself a believer in christianity. He was a public professor of it, a great part of his life; and his careful conformity to its precepts proved that he was a sincere one. He frequently took occasion, among his friends, both to please and instruct them by making observations for illustrating the sense, and confirming the authority, of revelation. In a private conversation with me, not a great while ago, he gave me a fresh and convincing evidence of his firm attachment to christianity: He expressed his grief at-the neglect with which many among us were disposed to treat it at this day. I wish, says he, the present generation would [Page] remember the design upon which their forefathers came into this country, and the regard they shewed to religion in all their transactions: and consider, that they meant to hand down their religion as well as their worldly possessions to their posterity. He spoke particularly of the reasonableness of observing the positive institutions of Christ; and said that he did not see how the neglect of them could be excused, or what reason any man, who called himself a christian, could give for such neglect. Though I am not certain that I have exactly recited his words, I am confident that I have not misrepresented the sense of what he said, though I may not have given the whole of it.

Now this testimony of Dr. Winthrop must be a good evidence to those who knew his character, that it argues neither ignorance, weakness, superstition or enthusiasm, to believe the gospel. He was naturally possessed of great strength of mind and clearness of conception: By a close application to studies he had intimately acquainted himself with most of the branches of human learning, and in some of them shone without a rival in this part of the world: He had accumulated and digested a degree of knowledge that seldom falls to the share of one man: By his pursuit of mathematical studies he had acquired a habit of just reasoning, and of suspending his belief till he saw evidence to support it;—the natural consequence of such studies: The integrity of his heart rendered him a fair and impartial reasoner: His Lectures, and the [Page] few publications with which he favoured the world, shewed him to have been possessed of uncommon talents for investigating, as well as for communicating truth: He had studied the holy scriptures in their original languages with critical attention: He was thoroughly acquainted with the controversy between christians and deists, and had read all the objections of infidelity. Possessed of such advantages, there is, I think, the highest probability that his opinion concerning the authority of revelation was just. This, you have heard, was, that the holy scriptures are the word of God: In this faith he lived and died.

Since then revelation has had such friends, need any man blush to own himself a christian! Yea, would not a modest man be ashamed to reject christianity without the fullest evidence of its falsehood, when it has been pronounced true, by men of such learning and abilities, after the strictest examination? I do not mean that the authority or testimony of any uninspired man, or number of men ought▪ to govern our religious belief, when we have opportunity to examine for ourselves; which is the right and duty of all. But having such names among the friends of revelation, must at least shew that a belief of the gospel may be the result of careful enquiry, conducted with impartiality and great mental abilities. But enough, I trust, has been said to shew that christians have reason to glory in, rather than to be ashamed of the gospel of Christ.— A brief application of the subject shall conclude my discourse.

[Page]1. What has been said should fill as with love and gratitude to the God and Father of our Lord Jesus Christ for the christian institution, so wise and benevolent, so excellently calculated to recover us from our degeneracy, and make us perfect in righteousness and felicity. Let us therefore call upon our souls and all that is within us to praise the name of God, that thro' his tender mercies, the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace.

2. Christianity being of so much importance to mankind, we have reason to bless God that we have the testimony of so many men of great abilities and approved integrity to its divine authority. This will often, and ought to have its weight with others, and make them cautious how they reject, without examination, a religion, which has been approved by such men.

3. Since it is no shame, but an honor to be a christian, let all who profess to be such, take care that they are not a shame and disgrace to their religion. Let them cautiously avoid every thing contrary to the laws of Christ, every thing beneath the dignity of their profession, and endeavor to adorn the doctrine of their God and Savior by all holy conversation and godliness: If they do thus, they may justly glory in the gospel of Christ, and will find it to be the power of God to salvation to those that believe.

[Page]4. If there be any persons present, who think it dishonorable to believe christanity, and for that reason are disposed to reject it without examination, or to neglect any of the duties of it, let me particularly recommend to their consideration what has been offered in the foregoing discourse. Let them treat religion fairly, and give it a candid and careful examination before they set themselves against it. The last argument that was urged should be sufficient to induce them to this, without any other consideration. Will you not acknowledge, that he would act a very foolish and absurd part, who should take upon him to contradict and ridicule the mathematical or philosophical opinions of those great men who were there mentioned, without any evidence of their falshood? And can it be less absurd and foolish to treat their religious opinions in this way, without examining them? If human authority is to have any influence in this affair, as it is reasonable that it should, with those who have not examined for themselves; that of these men ought to weigh more than that of all those who have ever wrote against revelation, from Celsus and Julian, the apostate, down to the present day. Infidelity has no names to boast of among its advocates, to be compared with these, for learning, penetration, just reasoning and integrity of heart: And if you will be implicit believers, they are as worthy to be confided in, as any uninspired men that ever lived in the world;—much more so than a Shaftsbury or a Woolston, a Tindal or a Collins, a Morgan or a [Page] Bolinbroke; or even than the accute and subtle Hume, or that universal apostle of infidelity, the gay and sprightly Voltaire. And whether most of our modern infidels are not the implicit disciples of these or other revilers of religion, let those judge who know how illiterate and unacquainted with the controversy concerning the truth of the gospel, they generally are. But let me tell you, my brethren, that almost all the writers against revelation manifest such unfairness of mind, such want of candor, by their misrepresentations and sophistry, as render them unfit to be trusted without great caution. But perhaps it is in imitation of the free-thinkers and gay-livers of our own time and country, that so many among us are disposed to list on the side of infidelity. But do you know or have you known any man among these, so likely to form a just conclusion respecting the truth of the gospel as our late excellent Professor?—Any who had equal advantages for examining this point, and who have considered it with equal attention and impartiality? This you will not pretend. And I doubt not but every impartial, reasonable man, will acknowledge that his single testimony, in this case, ought to weigh more than that of all the infidels this country has ever produced, however fruitful it may lately have been in these degenerate plants; and that it would be more honorable to be an implicit believer in him than in them. However I do not mean, that you should build your religion upon human authority, as has been intimated before: I would rather exhort you to [Page] study the scriptures and their evidences for yourselves, that your faith may not stand in the wisdom of men, but in the power of God. Prove all things; hold fast that which is good.

5. FINALLY, Let me recommend it to parents, and those who have the care of young persons, to endeavor early to impress them with a sense of the excellency of the christian religion, with just notions of honor, and a reverence for God; and teach them that there is nothing so shameful as vice and impiety. Let them caution them against the company and books of the enemies of revelation; * and by precept and example [Page] endeavor to lead them to the love, the worship and obedience of the God of their fathers.

To conclude: May the father of mercies preserve us all from an evil heart of unbelief, in departing from the living God, and revive his own work among us: May he who commanded the light to shine out of darkness, shine in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ; that being followers of them who through FAITH and patience are now inheriting the promises, we may be able to meet our Judge in peace, and not be ashamed before him, at his coming.

Notes

*

‘Methinks those long-headed gentlemen, the Deists, before they go to work to pull the christian religion to pieces on account of some particulars in it, which they tell us they cannot comprehend, or reconcile to their notions, should in the first place shew us that they can comprehend all the mysteries in nature, and reconcile them to their notions. Before they tell us that it is inconsistent with the notion of infinite goodness to suppose, that God should choose to forgive his offending creatures through an expiation and intercession, rather than without them, they should shew us how it is consistent with the notion of infinite goodness, that one half of the animal creation should be made to devour the other, and that some of the most beautiful and harmless of God's creatures should be exposed to continual fear through their whole lives, and at last to a cruel death for the sake of supporting some other species of creatures, which to us seem to be the very blot of the creation, and the burden of the earth Before they begin to dispute the truth of the incarnation because they cannot comprehend how One, who was before the creation, should take upon him an human body, they ought first to shew us that they understand exactly how a human or any other spirit is first placed in the body it animates, and wherein the absurdity lies of supposing a spirit capable of being placed in a body created a thousand years after it began to exist, more than in supposing that a spirit may animate a body created an hour after it, or before it, or at the same time with it. And before they begin by long deductions and subtle reasonings to invalidate the proofs of christianity which is not founded in argumentatation, but in simple facts incomparably better attested than any facts in history they should shew us, that all the relations in history, that [...], are incapable of being cavilled at."’ DR. CHANDLER's Thoughts on Education.

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*

The Rev. J. MAYHEW, D. D.

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†

He died May 3d, 1779.

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*

"The danger to be sure is not great, lest those profound philosophers the modern deists should gain many proselytes, except among people of their own pitch of understanding. But youth, who have not had their belief of christianity established in a convincing manner upon a thorough knowledge of its evidences, are liable to be drawn aside by the most wretched sophistry. They ought therefore to be forewarned and prepared for the cavils (poor and feeble as they are) of that unhappy set of men, who reason as a person might be expected to do, who was born with wrong side of his brain upwards; and may be safely told, That the following are two or three of their most formidable arguments against the christian religion. ‘That it can never signify much, whether mankind believe or reject the christian faith, if their practise be right.’ Which is much about as good sense as to say, It is no great matter, whether the most effectual method that can be imagined, for compassing a design, be taken, so the design be compassed, or That it does not much signify, in raising a structure, whether a good foundation be laid or not, so the structure be raised. Again, That the light of reason is "sufficient for mankind, and that revelation is of no manner of use, and therefore ought to be rejected." Which, setting aside its being found by experience, That the light of reason and revelation both are not too much, is to the same purpose as to say, The naked eye is sufficient to shew us, that there are planets in the sky, and therefore telescopes are of no manner of use in astronomy, though they may shew us many surprizing phenomena in each of them, that never were thought of before the invention of that noble instrument. ‘That morality is all, and therefore the rejection of a particular revelation can never be displeasing in the sight of God.’ As if it was not as much an immorality and as criminal in the sight of God to oppose, or even to neglect what comes with all the characters, internal and external, of a revelation from him, as to injure one's neighbour. ‘That christianity cannot be a revelation from God, else it had been communicated with equal advantage to all mankind."’ Which is as good left-handed arguing, as to say, That reason cannot be the gift of God, else it had been communicated with equal advantages to every idiot as to Sir Isaac Newton." Dr. CHANDLER's thoughts on education.

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[Page]

[Page]

MR. HOWARD's SERMON ON NOT—BEING—ASHAMED OF THE GOSPEL.

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[Page]

CHRISTIANS NO CAUSE TO BE ASHAMED OF THEIR RELIGION, SHEWN IN A DISCOURSE DELIVERED MAY 16, 1779.

BY SIMEON HOWARD, A. M. PASTOR OF THE WEST CHURCH IN BOSTON.

BOSTON: PRINTED BY J. GILL, IN COURT-STREET, AND T. AND J. FLEET, IN CORNHILL. 1779.

Information about this book

Title statement

Christians no cause to be ashamed of their religion, shewn in a discourse delivered May 16, 1779. / By Simeon Howard, A.M. Pastor of the West Church in Boston.

Howard, Simeon, 1733-1804.

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Text Creation Partnership,

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Ann Arbor, MI :

Date

2008-09.

ID [DLPS]

N12892

ID [TCP]

N12892

ID [STC]

Evans 16306

ID [NOTIS]

APY3255

ID [IMAGE-SET]

16306

ID [EVANS-CITATION]

99030362

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Early American Imprints, 1639-1800 ; no. 16306.

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(Evans-TCP ; no. N12892)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 16306)

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Source

— Christians no cause to be ashamed of their religion, shewn in a discourse delivered May 16, 1779. / By Simeon Howard, A.M. Pastor of the West Church in Boston., Howard, Simeon, 1733-1804..

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35, [1] p. 22 cm. (8vo)

Printed by J. Gill, in Court-Street, and T. and J. Fleet, in Cornhill.,. Boston: :: 1779.. (Half-title: Mr. Howard's sermon on not--being--ashamed of the Gospel.)

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