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eng Christianity -- Early works to 1800 Sermons -- 1783. 2006-09 Assigned for keying and markup 2007-01 Keyed and coded from Readex/Newsbank page images 2007-10 Sampled and proofread 2007-10 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

THE GOSPEL OF CHRIST No Cauſe of SHAME: Demonſtrated in two Diſcourſes on the Subject.

By ELHANAN WINCHESTER.

Go ye into all the World, and preach the Goſpel to every Creature. Jeſus Chriſt.

PHILADELPHIA: Printed by B. TOWNE. 1783.

SERMON I. For I am not aſhamed of the goſpel of Chriſt; for it is the power of GOD unto Salvation, to every one that believeth, to the Jew firſt, and alſo to the Greek. Rom. i. 16.

IT is an unhappy thing that ſo many profeſſors of Chriſtianity are aſhamed of the goſpel of Chriſt, although the Saviour warns all againſt ſuch an amazing piece of ingratitude in a moſt ſerious manner, ſaying, "Whoſoever, therefore, ſhall be aſhamed of me, and of my words in this adulterous and ſinful generation, of him alſo ſhall the Son of Man be aſhamed when he cometh in the glory of his father, with the holy angels." Yet notwithſtanding theſe awful warnings given by the judge of all, this ſin of being aſhamed of the goſpel of Chriſt prevails exceedingly at this day, and profeſſors of Chriſtianity ſeem aſhamed to have it known in the world, that they have any connection either with Chriſt or his goſpel, although he has ſaid, "Alſo I ſay unto you, whoſoever ſhall confeſs me before men, him ſhall the ſon of man alſo confeſs before the angels of God;" and again, "Whoſoever therefore ſhall confeſs me before men, him will I confeſs alſo before my father which is in heaven." What can be more terrible than to have Chriſt aſhamed of us before his father, and the holy angels? Or more glorious than to be owned and confeſſed by him? And yet we find that ſatan's children and ſervants are much bolder in his ſervice than Chriſtians in general are in the ſervice of their God. The more is the pity! This is "for a lamentation, and ſhall be for a lamentation;" I remember to have heard of a certain Chriſtian who happened in company with ſome wicked worldlings, whoſe converſation was very trifling and profane; he bore it as long as he was able, and then exclaimed thus, "Gentlemen, you make me aſhamed of myſelf; you ſerve ſuch a bad maſter ſo faithfully, and I who have ſo good a maſter, even Jeſus, am almoſt aſhamed to own him." I believe this reproof may be taken by profeſſors in general.

St. Paul was ſo happy that he could ſay with truth, that he was not aſhamed of the goſpel; and oh, that we may all be ſo bleſſed as heartily to join him in the words of my text, and each one ſay with the heart, mouth, and conduct, "For I am not aſhamed of the goſpel of Chriſt; for it is the power of God unto ſalvation to every one that believeth; to the Jew firſt, and alſo to the Greek."

Let us, in the firſt place, conſider what the goſpel is:

Secondly, What St. Paul meant by not being aſhamed of it:

And laſtly, The reaſons why none ſhould be aſhamed of it.

The goſpel ſignifies good news, glad tidings of great joy; and may be taken in general to comprehend all the declarations of God's good will towards his poor creatures; together with all thoſe gracious encouragements, invitations, and promiſes, given us in the ſacred pages, through Jeſus Chriſt our Saviour.

As this ſubject is very copious, I muſt beg your patience, while I attempt to ſet forth ſome of the many gracious declarations made in the goſpel of our God.

But before I proceed directly to ſhew what the goſpel is, give me leave to remind you, that you are not to attend thereto as ſcholars or critics, but as poor, helpleſs, miſerable ſinners, who have the greateſt need of the real enjoyment of thoſe rich treaſures which it brings; and believe me, that the goſpel will never be of much real ſervice to you, till you feel your need of it, as a hungry man feels his need of food, or as a thirſty man feels his need of drink, or a ſick man feels his need of health, &c. For it is a truth, that the glorious bleſſings of the goſpel muſt be as truly enjoyed by the ſpiritual ſenſes of the ſoul, to be of ſervice thereto, as food and drink muſt be received into the body, in order to nouriſh it.

I ſhall now proceed to mention ſome of thoſe glorious truths, which are good news to men. That GOD taketh no pleaſure in the death of the ſinner, is very good news, much better than we are commonly taught to believe; for ſome have the daring boldneſs to tell us, that GOD is as much glorified, and pleaſed with the damnation as with the ſalvation of his creatures; which they vainly give as the reaſon why the torments of hell ſhall never end. But let us ſee what pains GOD takes to root this belief, of his delighting in the death of a ſinner, out of our minds. He ſays, "Have I any pleaſure at all that the wicked ſhould die? ſaith the Lord GOD; and not that he ſhould return from his ways and live?" Here he firſt propoſes it by way of a queſtion, but in ſuch a manner as implies a ſtrong negative; have I any pleaſure at all that the wicked ſhould die? Can it be ſuppoſed that I have any pleaſure therein at all? but leſt any ſhould anſwer the queſtion in the affirmative (as many do) GOD farther ſays, "For I have no pleaſure in the death of him that dieth, ſaith the Lord GOD, wherefore turn, and live ye." And left any thing ſhould be wanting to confirm this truth, GOD in the moſt ſolemn manner adds his oath, and becauſe he could ſwear by no greater, he ſwore by himſelf; ſaying, "Say unto them, As I live, ſaith the Lord GOD, I have no pleaſure in the death of the wicked; but that the wicked turn from his way and live: Turn ye, turn ye, from your evil ways; for why will ye die, oh houſe of Iſrael?"

I remember well the ſenſeleſs cavil I formerly uſed againſt the force of this text; which was, that the death ſpoken of was a ſtate of captivity in Babylon, with which God threatened them unleſs they turned to him, and which he had no pleaſure in inflicting upon them; never conſidering, that if he took no pleaſure in that ſhort outward calamity, he certainly could take no pleaſure in that dreadful curſe of the ſecond death, which will come upon the wicked, or thoſe who die in their ſins.

But now, ſince God hath ſworn that he taketh no pleaſure at all in the death of a ſinner, I think it is ſafer to believe him, than to believe thoſe who tell us, that he delights as much in the damnation of the wicked, as in the ſalvation of the righteous.

Now if this were all the good news that we could find, it would be very good; to think that our God takes no pleaſure in our death, and even pities us when we feel the conſequences of our tranſgreſſions, put the caſe that he was not able to help us, would be infinitely more comfortable than to be told, that he was full of fury againſt us, and willed our deſtruction. But, bleſſed be God, this is not the only good news the goſpel brings us; we are informed that there is not only compaſſion, but help, in God for us; "O Iſrael, thou haſt deſtroyed thy ſelf, but in me is thine help; I have laid help upon one that is mighty; there is forgiveneſs with thee; that thou mayeſt be feared; the LORD is gracious, and full of compaſſion; ſlow to anger, and of great mercy; the Lord is good to ALL; and his tender mercies are over all his works."

We are alſo told in the ſcriptures, that "God is love;" that "he is in one mind, and who can turn him? And what his ſoul deſireth, even that he doeth." God ſays, "I am the LORD; I change not; therefore, ye ſons of Jacob are not conſumed."

The goſpel not only aſſures us that God is love, and unchangeable goodneſs in himſelf, but that he hath manifeſted it in that amazing gift of his ſon, to be our ſaviour; this great truth upon which our ſalvation depends, is abundantly declared in the ſacred pages; "For GOD ſo loved the world, that he gave his only begotten ſon, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life; for GOD ſent not his ſon into the world to condemn the world (which was already condemned) but that the world through him might be ſaved;" ſaid Chriſt to Nicodemus. And St. Paul ſays, "For when we were yet without ſtrength, in due time Chriſt died for the ungodly; for ſcarcely for a righteous man will one die, yet peradventure for a good man ſome would even dare to die; but GOD commendeth his love towards us, in that while we were yet ſinners Chriſt died for us." And he elſewhere ſays, "Moreover, brethren, I declare unto you the goſpel, which I preached unto you, which alſo ye have received, and wherein ye ſtand; by which alſo ye are ſaved, if ye keep in memory what I preached unto you, unleſs ye have believed in vain, for I delivered unto you firſt of all, that which I alſo received, how that Chriſt died for our ſins, according to the ſcriptures; and that he was buried, and that he roſe again the third day, according to the ſcriptures."

If we conſider the goſpel as the hiſtory of the myſterious incarnation, the wonderful birth, the holy life, the cruel, ſhameful, and bitter death, the glorious reſurrection, the triumphant aſcenſion, and powerful prevalent interceſſion of our dear Redeemer; and then attend to theſe delightful blaſts of the goſpel trumpet, viz. good will, peace, pardon, love, wiſdom, power, redemption, reconciliation, ſalvation, and then remember that the goſpel not only proclaims a Saviour ſuitable to all our needs, but alſo brings near to us a full ſupply for all our wants, ſuch as life for the dead, ſtrength for the weak, health for the ſick, deliverance for the captives, reſt for the weary, food for the hungry, drink for the thirſty, clothing for the naked, ſight for the blind, cleanſing for the polluted, light for them that are in darkneſs, and comfort for all that mourn; we ſhall view ſuch a beauty in the goſpel, if we receive it aright, as will make us to "rejoice with joy unſpeakable, and full of glory;" and cauſe us to cry out, that we are "not aſhamed of the goſpel of Chriſt; for it is the power of GOD unto ſalvation, to every one that believeth." Let us then attend briefly to each of theſe particulars.

The incarnation of Chriſt, or his taking our nature into union with himſelf, is one of the glorious truths of the goſpel; of this St. Paul ſaith, "without controverſy, great is the myſtery of godlineſs; GOD was manifeſt in the fleſh;" and again he ſays, "GOD ſent forth his ſon, made of a woman, made under the law." This was according to the propheſy of Iſaiah, who ſaid "Rehold a virgin ſhall conceive, and bear a ſon, and ſhall call his name Immanuel;" of this myſterious incarnation the Lord ſpake alſo by Jeremiah, ſaying "How long wilt thou go about, oh thou backſliding daughter! For the Lord hath created a new thing in the earth, a woman ſhall compaſs a man." A moſt wonderful thing indeed! This was joyful news to Mary, and is alſo to all of us; how did ſhe rejoice when Chriſt was conceived in her womb, and ſaid, "My ſoul doth magnify the Lord, and my ſpirit hath rejoiced in God my Saviour; for he hath regarded the low eſtate of his handmaiden; for behold from henceforth all generations ſhall call me bleſſed; for he that is mighty hath done to me great things, and holy is his name; and his mercy is on them that fear him from generation to generation, &c."

But as the incarnation of Chriſt is good news, ſo alſo is his birth. How did Iſaiah rejoice in it, long before its actual accompliſhment! "For unto us a child is born, unto us a ſon is given; and the government ſhall be upon his ſhoulder; and his name ſhall be called Wonderful, Counſellor, The Mighty God, The Everlaſting Father, The Prince of Peace." And when Jeſus was born, the angels from heaven proclaimed the good news to the ſhepherds, and ſaid, "Fear not, for behold, I bring you good tidings of great joy, which ſhall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Chriſt the Lord." This bleſſed meſſenger was ſuddenly joined by a multitude of the heavenly hoſt, who praiſed God, and ſaid, "Glory to God in the higheſt, and on earth peace; good will towards men."

If angels rejoiced in the good news of a Saviour born, how much more ought we, for whom in a more eſpecial manner he was made fleſh, and dwelt among us! This St. Paul calls the goſpel of God, to which he was ſeparated, "Which God had promiſed afore by his prophets, in the holy ſcriptures, concerning his ſon, Jeſus Chriſt our Lord, made of the ſeed of David according to the fleſh; and declared to be the ſon of God with power, by the ſpirit of holineſs, by the reſurrection from the dead."

Thus the birth of the Saviour is good news to all people, and belongs to the goſpel, as one of the eſſential truths of the ſame. The hiſtory of the holy life of Chriſt is known in ſacred writ, by the name of the goſpel; thus there is the goſpel according to St. Matthew, St. Mark, St. Luke, and St. John; and St. Luke begins the book of the Acts with theſe words, "The former treatiſe have I made, O Theophilus, of all that Jeſus began, both to do, and to teach." The glorious things taught and done by Jeſus, are all worthy to be dwelt úpon, as they open a rich treaſure to poor ſouls in the myſtery. It is good news to men, to be told that the Saviour paſſed through life in ſuch a manner as to have a ſympathy with all the ſons and daughters of diſtreſs; if you are poor, this was his caſe; he ſaid, "Foxes have holes, and the birds of the air have neſts, but the Son of Man hath not where to lay his head;" his nouriſhment was often very coarſe, and his fare hard; alas, how little do ſome profeſſors think of this, when they complain of every thing, as being too mean for them to eat, drink, or wear! If you are perſecuted and belied, ſo was he; they ſaid he was mad, had a devil, was a gluttonous man, and a wine bibber, a deceiver, a blaſphemer, a ſabbath breaker, and in fine, that he was both an enemy to God and man; all this the Saviour bore for us; and cannot we bear a little for him? Are you tempted? So was he, in all points like as we are, yet without ſin; and therefore knows how to ſuccour them that are tempted. Are you forſaken by your friends for the truth's ſake? So was he. Should you be perſecuted to death, he was ſo too. Should a cruel ſhameful death be your lot, it was his alſo. Should the countenance of the father be hidden from you, it was the caſe with him. Thus in every circumſtance of life or death, Chriſt hath a ſympathy with his brethren.

The miracles which Chriſt wrought upon the bodies and ſouls of mankind, may be reckoned as glad tidings, not only to thoſe who felt the immediate benefits of his goodneſs, but to us alſo; he healed the ſick, and he is able to heal us who have ſickneſs of ſoul; he raiſed the dead to life, and he is able to raiſe ſouls from the death of ſin, to a life of holineſs; he cauſed the blind to ſee, the deaf to hear, the dumb to ſpeak, the lame to walk, he cleanſed the lepers, he relieved the diſtreſſed, he caſt out devils, he gave reaſon to thoſe that were mad, he fed the hungry with bread, he preached the goſpel to the poor; and all theſe miracles he is able and willing now to work upon the ſouls of men; which is the beſt of news to thoſe that feel the need of an all powerful Saviour, to do theſe things in and for them.

As the miracles of Chriſt are good news to men, ſo are his words. Oh, what good news it is to hear, that "God ſo loved the world, as to give his only begotten ſon, that whoſoever believeth in him ſhould not periſh, but have everlaſting life; that God ſent not his ſon into the world, to condemn the world; but that the world through him might be ſaved; that all that the father giveth him, ſhall come to him; and that he that cometh ſhall be in no wiſe caſt out!"

The reſt which Chriſt hath promiſed to the weary, and the ſafety to thoſe that put their truſt in him, is good news; as are alſo all thoſe gracious promiſes, which the Saviour made in his life; of which time would fail me to make mention.

The death and ſufferings of Chriſt contain glad tidings for men; that he died for us, is good news, that he died for all men, is better ſtill, and that "he ſhall ſee of the travail of his ſoul, and be ſatisfied," is the beſt of all.

He died for us, who believe in his name; he has opened the way, for us to follow him through death, into endleſs life; "He gave himſelf for us, that he might redeem us from all iniquity, and might purify to himſelf a peculiar people, zealous of good works; that he might deliver us from this preſent evil world; according to the will of God, and our father."

But the goſpel farther aſſures us, that Chriſt died for all, as well as for his church; "He is the propitiation for our ſins; and not for ours only, but alſo for the ſins of the whole world." There are many paſſages which declare that he died for all, but never one in all the book of God, that ſays that he did not die for all; and indeed if the ſcripture was ſilent in the matter, there is one argument that would be ſufficient to convince any candid, ingenious, unprejudiced mind, that Chriſt died for all without exception, viz. Chriſt died out of love to his poor fallen creatures; not one could be reſtored unleſs Chriſt died; he muſt have ſhed all his blood to redeem but one, or few; and he could juſt as eaſily die for all, as for one, or a ſmall number; it would coſt him no more pain to die for all, than for ſome only; his blood hath as ſufficient virtue to cleanſe the ſins of ten thouſand ſinful worlds, were there ſo many, as of one ſoul.

I do not know that any would pretend to deny any part of the argument, and if all the parts are allowed, it will follow, that it would be reaſonable to ſuppoſe (even though the ſcripture was ſilent upon the matter) that Chriſt died for all, ſince he could as eaſily die for all, as for a few. That "he ſhall ſee of the travail of his ſoul, and be ſatisfied," is a moſt glorious truth; he ſhall not loſe his labour; to him "every knee ſhall bow, every tongue ſhall ſwear; all things are given to him; but now we ſee not yet all things put under him; God hath highly exalted him, and hath given him a name, which is above every name, that at the name of Jeſus every knee ſhould bow, of things in heaven, things in earth, and things under the earth; and that every tongue ſhould confeſs that Jeſus Chriſt is Lord, to the glory of God the Father."

The deſign of God is, "That in the diſpenſation of the fulneſs of times, he might gather together in one all things in Chriſt, both which are in heaven, and which are on earth, even in him; and having made peace through the blood of his croſs, by him to reconcile all things unto himſelf; by him I ſay, whether they be things in earth, or things in heaven." Thus ſhall the Saviour ſee the fruit of his labour, in the entire deſtruction of ſin, and the "works of the devil," and the ſubjection, and obedience of all things to himſelf.

Thus the death of Chriſt is good news to men, in that it was for all; and ſhall be effectual to all, for the deſtruction of the old man, or body of ſin in all.

Next, the reſurrection of Chriſt comes under conſideration; this is ſuch good news, and ſo much depends upon it, that if it were not true, we ſhould be yet in our ſins; our preaching, faith, and hope, would be in vain; they that are fallen aſleep in Chriſt, would all be loſt; and the goſpel would be without a foundation; but bleſſed be God, we know that "Chriſt is riſen from the dead, and is become the firſt fruits of them that ſlept; for as in Adam all die, even ſo in Chriſt ſhall all be made alive." The reſurrection of Chriſt confirmed his doctrine, proved him the ſon of God, the Saviour of the world, fulfilled the propheſies that went before of him, laid a firm foundation for our faith and hope, aſſures us of the reſurrection of our bodies at laſt, ſhewed his ſuperiority over death, hell, and the grave, was a certain prelude of the glory of his kingdom, and of his being victorious at the laſt over all his enemies; and to ſay all in a word, the reſurrection of Chriſt is a full and certain proof, that all the promiſes of God, not yet accompliſhed, ſhall be fulfilled in their ſeaſon; conſidered in all theſe points of light, the reſurrection of Chriſt is one of the greateſt, beſt, and moſt important pieces of news that ever was, or ever will be proclaimed to mankind, and which the apoſtles made the principal ſubject of all their diſcourſes.

The aſcenſion of Chriſt is another of the glorious truths of the goſpel; Chriſt has "aſcended on high, he hath led captivity captive, he hath received gifts for men, even for the rebellious alſo, that God the LORD might dwell among them." His public aſcenſion ſhews his heavenly original, for ſays Chriſt, "And no man hath aſcended up to Heaven but he that came down from Heaven, even the ſon of man which is in Heaven; what, and if ye ſhall ſee the ſon of man aſcend up where he was before? In his aſcenſion he "led captivity captive," and thereby ſhewed "that he had firſt deſcended into the lower parts of the earth; he that deſcended is the ſame that aſcended up far above all Heavens, that he might fill all things." The aſcenſion of Chriſt into the Heavens was a joyful ſight to his apoſtles, who beheld him go up; then we read, "And they worſhipped him, and returned to Jeruſalem with great joy, and were continually in the temple, praiſing and bleſſing God." It is ſaid in the pſalms, "God is gone up with a ſhout, the LORD with the ſound of a trumpet;" and what a glorious day it was, when Jeſus our great forerunner "entered for us into the holy place, having obtained eternal redemption for us; into Heaven itſelf, now to appear in the preſence of God for us; who, when he had by himſelf purged our ſins, ſat down at the right hand of majeſty on high!"

"Seeing then that we have a great high prieſt that is paſſed into the Heavens, Jeſus the ſon of God, let us hold faſt our profeſſion; let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need; looking unto Jeſus, the author and finiſher of our faith, who, for the joy that was ſet before him, endured the croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God;" who ſays, "To him that overcometh will I grant to ſit with me in my throne, even as I alſo overcame, and am ſet down with my father in his throne."

Thus the aſcenſion of Chriſt is good news to us; he is gone into Heaven on our account, is accepted there, and will come again "the ſecond time, without ſin unto ſalvation."

The interceſſion of Chriſt is good news to men; and therefore it is ſaid, "Who ſhall lay any thing to the charge of God's elect? It is God that juſtifieth; who is he that condemneth? It is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us; wherefore he is able alſo to ſave them to the uttermoſt, that come to God by him, ſeeing he ever liveth to make interceſſion for them; and if any man ſin, we have an advocate with the Father, Jeſus Chriſt the righteous."

It is glorious news that we have ſuch an high prieſt at the Father's right hand, who remembers us continually, and who is touched with a feeling of our infirmities; for he was in the days of his fleſh "in all points tempted like as we are, yet without ſin." Chriſt's interceſſion ſhould embolden us to draw nigh to God by prayer and ſupplication; for he is the angel that offers up "the prayers of all ſaints, with much incenſe upon the golden altar, which is before the throne;" and he will cauſe our petitions to come up with acceptance before God.

Thus the goſpel, as it ſets forth the incarnation, birth, life, death, reſurrection, aſcenſion, and interceſſion of Chriſt, is good news to mankind, and what we have no reaſon to be aſhamed of; ſince "it is the power of God to ſalvation, to every one that believeth, to the Jew firſt, and alſo to the Greek."

The goſpel proclaims "good will to men;" God's will reſpecting us is good, he wills our life, and not our death; he is gracious, and "long ſuffering to us ward, not willing that any ſhould periſh, but that all ſhould come to repentance;" certainly God has good will towards his creatures, ſince he "will have all men to be ſaved, and to come to the knowledge of the truth; for this is the will of God, even your ſanctification." He has more good will towards us than we can conceive, ſince all the good will we have towards each other comes from him; he is the fountain of kindneſs; and this good will of God is not only proclaimed by the goſpel, as one of the truths thereof, but it is the very foundation upon which it ſtands; for if God had no good will towards us, he would never have taken the leaſt pains for our ſalvation, or have ſent us any glad tidings reſpecting the ſame.

The goſpel alſo publiſhes peace; God ſaith "I create the fruit of the lips; peace, peace to him that is far off; and to him that is near ſaith the LORD; and I will heal him."

Of Chriſt it is ſaid, "For he is our peace, who came and preached peace to you that were afar off, and to them that were nigh;" he is called "The prince of peace;" and the goſpel is called, by way of eminence, "The goſpel of peace; as it is written, How beautiful are the feet of them that preach the goſpel of peace, and bring glad tidings of good things!"

The goſpel proclaims Chriſt, who is the great peace maker; it proclaims peace for dying rebellious men; it makes propoſals of peace to mortals; teaches them how to make peace with God, by taking hold of his ſtrength; the language of it to man is "Acquaint now thy ſelf with him, and be at peace; thereby good ſhall come unto thee;" and they who obey the goſpel ſhall find "peace with God, through our Lord Jeſus Chriſt; the peace of God which paſſeth all underſtanding, ſhall keep their hearts and minds through Chriſt Jeſus;" and they ſhall have that kingdom within them which is "righteouſneſs, and peace, and joy in the Holy Ghoſt." It is ſaid of Chriſt, "And he ſhall ſpeak Peace unto the heathen;" the goſpel is the way of his ſpeaking, "I will hear what God the Lord will ſpeak, he will ſpeak peace unto his people, and to his ſaints; but let them not turn again to folly." How often Chriſt uſed theſe words when he was upon earth, "Peace be unto you!" And the language of the goſpel is ſtill the ſame to thoſe that believe. The ſpirit of the goſpel is a ſpirit of peace; "The work of righteouſneſs ſhall be peace; and the effect of righteouſneſs, quietneſs, and aſſurance for ever; great peace have they which love thy law, and nothing ſhall offend them; thou wilt keep him in perfect peace; whoſe mind is ſtayed on thee; becauſe he truſteth in thee." Chriſt ſaith to his diſciples, "Peace I leave with you, my Peace I give unto you; theſe things have I ſpoken unto you, that in me ye might have peace." Thus the goſpel proclaims peace.

Another of the glorious blaſts of the goſpel trumpet is pardon, or the forgiveneſs of ſins; "Be it known unto you therefore, men brethren, that through this man is preached unto you the forgiveneſs of ſins; and by him all that believe are juſtified from all things, from which ye could not be juſtified by the law of Moſes." The language of the goſpel is "Repent ye therefore, and be converted, that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord; let the wicked forſake his way, and the unrighteous man his thoughts; and let him return unto the LORD, and he will have mercy upon him and to our God, and he will abundantly pardon." Chriſt himſelf, when he preached the goſpel of the kingdom of God, ſaid, "The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the goſpel; and the apoſtles went out, and preached that men ſhould repent." So that it appears, that the goſpel proclaims pardon in connection with repentance and faith; where theſe are found, pardoning mercy is nigh. Chriſt "was manifeſted to take away ſin, if we confeſs our ſins, he (God) is faithful, and juſt, to forgive us our ſins, and to cleanſe us from all unrighteouſneſs; the blood of Jeſus Chriſt his ſon, cleanſeth us from all ſin."

Chriſt is as able now as ever to pardon or take away ſins, and to ſay to the ſoul, "Son, or daughter, be of good cheer, thy ſins are forgiven thee; thy faith hath ſaved thee, go in peace; bleſſed are they whoſe iniquities are forgiven, and whoſe ſins are covered."

Alas, we ſhould have but little hope from the goſpel, did it not bring us the glad tidings of pardon; for we have a long black catalogue of ſins. Let us reckon them up. Let us think of them over and over again.

There is the ſin of our nature, and there are the ſins of our practice; Our ſins of principles, thoughts, words, and actions; Of hearts, lips, and lives; Of omiſſion, and commiſſion; Of childhood, youth, and riper age; Secret, and open; Againſt God, our neighbours, and ourſelves; Againſt the law, and againſt the goſpel; Againſt clear light, and endearing love; Againſt vows and promiſes to better obedience; Againſt heaven, and before God.

"The crown is fallen from our head, wo unto us, that we have ſinned; oh that our heads were waters! and our eyes a fountain of tears, that we might weep day and night for our ſins!"

Perhaps ſome may think the above catalogue tautology, or repetition; but I fear we have been guilty of a greater tautology in committing ſins than I have in mentioning them; but, bleſſed be God, the goſpel proclaims pardon and cleanſing for them all, through faith in a dear redeemer's name, to the repenting ſoul.

I am next to obſerve that the goſpel proclaims love. "Love is (ſaid to be) the fulfilling of the law," and I am ſure that it is the very ſubſtance, and eſſence of the goſpel; for therein a crucified Saviour is proclaimed, and the apoſtle John ſays, "Hereby perceive we the love of God, becauſe he laid down his life for us; in this was manifeſted the love of God towards us, becauſe that God ſent his only begotten ſon into the world, that we might live through him; herein is love, not that we loved God, but that he loved us, and ſent his ſon to be the propitiation for our ſins; and we have known and believed the love that God hath to us; God is love; and he that dwelleth in love, dwelleth in God, and God in him; behold what manner of love the father hath beſtowed upon us, that we ſhould be called the ſons of God."

The whole goſpel, from beginning to end, appears to be one grand deſign, of everlaſting, ſelf moved, redeeming, correcting, and reſtoring love. God himſelf being love, and having loved all his creatures when he made them, muſt love them ſtill, unleſs he is changed ſince, which cannot be; for with him "there is no variableneſs, nor ſhadow of turning;" and therefore it is evident, that his love ſeeks the recovery, and reſtoration of his fallen creatures, and by all poſſible methods to bring them back again to himſelf; for having loved us "with an everlaſting love, with loving kindneſs, with the cords of love, and the bands of a man," he hath drawn, and will continue to draw us, till we ſhall all return again to the ocean of infinite goodneſs.

Oh my brethren, could we but view that love, which is in God towards each of us, it would cauſe us to forſake all things, to be wholly ſwallowed up therein; but I am not able to expreſs, or declare the fullneſs of it to you; "Oh come, taſte, and ſee that the Lord is good;" ſure I am, the love of Jeſus is the moſt powerful attraction; if this will not draw our ſouls to God, what will?

But the goſpel not only proclaims love, but wiſdom too: "We ſpeak the wiſdom of God in a myſtery, even the hidden wiſdom which God ordained before the world unto our glory;" Chriſt is preached as the wiſdom of God; and he "of God is made unto us wiſdom, righteouſneſs, ſanctification, and redemption." The wiſdom of God appears great, in creation; wonderful, in providence; but oh, how will it for ever ſhine in redemption! In the croſs of Chriſt, the moſt conſummate wiſdom appears; therefore we preach Chriſt crucified, "unto the Jews, a ſtumbling block, and to the Greeks fooliſhneſs; but unto them which are called, both Jews and Greeks, Chriſt the power of God, and the wiſdom of God." God's wiſdom is ſo great, that not one of his gracious deſigns ſhall fail; and the very ways that his enemies take to fruſtrate them, ſhall be the means of their accompliſhment; thus "he taketh the wiſe in their own craftineſs." Had the love of God been ever ſo great, if his wiſdom had not been equal, love would have been unſucceſsful; but love and wiſdom joined, are able to do great things; eſpecially when we conſider another thing that the goſpel proclaims with them, even power; love, wiſdom, and power, all agree in the ſalvation of man; what love deſires, wiſdom deſigns, and power performs. The goſpel not only proclaims the power of God, but is itſelf called in my text, "The power of God unto ſalvation to every one that believeth;" the glorious goſpel proclaims "What is the exceeding greatneſs of his power to us ward who believe, according to the working of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead; for though he was crucified through weakneſs, yet he liveth through the power of God; for the preaching of the croſs is to them that periſh fooliſhneſs; but to us that are ſaved, it is the power of God;" the goſpel is not to be preached with the "enticing words of man's wiſdom, but in demonſtration of the ſpirit, and of power; that your faith ſhould not ſtand in the wiſdom of men, but in the power of God; for the kingdom of God is not in word, but in power." The goſpel proclaims the power of God, in raiſing Chriſt from the dead, alſo Chriſt's power in raiſing us from the death of ſin; as alſo the power that is given to him, to ſubdue all things, and totally to deſtroy all the works of ſin, death and the devil. "God hath ſpoken once, twice have I heard this, that power belongeth unto God;" and oh, what a comforting thought is this, that the God of love is alſo a God of wiſdom, and of power, ſo that his deſigns of grace ſhall not fail!

In the goſpel is proclaimed, "The love of Chriſt, that paſſeth knowledge; the manifold wiſdom of God; and the exceeding greatneſs of his power."

The goſpel publiſhes redemption to all, through the blood o Chriſt; "Ye know that ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation, received by tradition from your fathers; but with the precious blood of Chriſt, as of a lamb without blemiſh, and without ſpot; in whom we have redemption through his blood, the forgiveneſs of ſins, according to the riches of his grace; Chriſt hath redeemed us from the curſe of the law, being made a curſe for us; that the bleſſing of Abraham might come on the Gentiles, through Jeſus Chriſt; that we might receive the promiſe of the ſpirit, through faith; being juſtified freely by his grace, through the redemption that is in Chriſt Jeſus; God ſent forth his ſon, made of a woman, made under the law, that he might redeem them that were under the law; that we might receive the adoption of ſons."

Chriſt is ſaid in ſcripture to have "by his own blood entered in once into the holy place, having obtained eternal redemption for us; and for this cauſe he is the mediator of the New Teſtament, that by means of death, for the redemption of the tranſgreſſions that were under the Firſt Teſtament, they which are called might receive the promiſe of eternal inheritance." Thus we ſee that redemption through or by the blood of Chriſt is a ſcripture doctrine, and proclaimed in the goſpel, and is for all; but there is an order to be obſerved therein; for firſt, we read of a peculiar number, called "The hundred and forty and four thouſand, which had the name of God written upon their foreheads. Theſe are they which were not defiled with women, for they are virgins; theſe are they which follow the lamb whitherſoever he goeth: Theſe were redeemed from amongſt men, being the firſt fruits unto God and the lamb; and in their mouth was found no guile; for they are without fault before the throne of God; and they ſung as it were a new ſong before the throne, and before the four beaſts, and the elders; and no man could learn that ſong but the hundred and forty and four thouſand, which were redeemed from the earth; the four beaſts, and four and twenty elders, fell down before the lamb, having every one of them harps, and golden vials full of odours, which are the prayers of ſaints; and they ſung a new ſong, ſaying, Thou art worthy to take the book, and to open the ſeals thereof; for thou waſt ſlain, and haſt redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and haſt made us unto our God kings and prieſts; and we ſhall reign on the earth." Thus we ſee a redemption the firſt born, and firſt fruits; but does this exclude the reſt of mankind from any ſhare in the redemption of Chriſt? Far from it; for St. John ſays, "After this I beheld, and lo a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, ſtood before the throne, and before the lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, ſaying, Salvation to our God which ſitteth upon the throne, and unto the lamb." Here we ſee a body quite different from the church of the firſt born, and firſt fruits, which yet at laſt are to ſhare in the glorious ſalvation of Chriſt; theſe though they came out of great tribulation, waſhed their robes, and made them white in the blood of the lamb. But as if this was not enough to prove the redemption of all, St. John ſays, "And every creature which is in heaven, and on the earth, and under the earth, and ſuch as are in the ſea, and all that are in them, heard I, ſaying, Bleſſing and honor and glory and power be unto him that ſitteth upon the throne, and unto the lamb for ever and ever." It is impoſſible to find a ſingle rational being in the univerſe excepted in this deſcription; and therefore it is plain that all ſhall at laſt ſhare in the redemption which is proclaimed in the goſpel; which is a redemption, from ſin and death, through the all powerful, all cleanſing blood of our glorious redeemer.

Another glorious truth which the goſpel publiſhes, is reconciliation between God and creatures, without which there could be no poſſibility of ſalvation or reſtoration for fallen intelligences; and therefore the ſcripture ſpeaks of reconciliation often, and the goſpel proclaims it to mankind as good news; "For if when we were enemies we were reconciled to God by the death of his ſon, much more being reconciled we ſhall be ſaved by his life. And all things are of God, who hath reconciled us to himſelf by Jeſus Chriſt, and hath given to us the miniſtry of reconciliation; to wit, that God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them; and hath committed unto us the word of reconciliation; now then we are ambaſſadors for Chriſt, as though God did beſeech you by us: We pray you in Chriſt's ſtead, Be ye reconciled to God."

Chriſt hath aboliſhed in his fleſh the "Law of commandments contained in ordinances, for to make in himſelf of twain one new man, ſo making peace; and that he might reconcile both unto God in one body, having ſlain the enmity thereby. Wherefore in all things it behoved him to be made like unto his brethren; that he might be a merciful and faithful high prieſt, in things pertaining to God, to make reconciliation for the ſins of the people."

Thus you ſee that the goſpel is called "The word of reconciliation," it informs us that the blood of Chriſt hath opened a way for an entire reconciliation between God and us; therein we are kindly intreated to be reconciled to God, ſince the alteration muſt be on our part. Chriſt by his death laid the foundation for a perfect reconciliation between Jews and Gentiles; and the goſpel aſſures us that he will finally reconcile all creatures to God, himſelf, and to each other.

"For it pleaſed the Father that in him ſhould all fullneſs dwell; and having made peace through the blood of his croſs, by him to reconcile all things unto himſelf, by him I ſay, whether they be things in earth, or things in heaven; and you that were ſometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled;" and can and will at laſt reconcile all things to himſelf. Oh glorious period, when all enmity, malice, and wrath ſhall ceaſe out of the creation, and all creatures ſhall be reconciled to God and each other, through Jeſus Chriſt the great reconciler!

Thus the goſpel brings us the glad tidings of reconciliation.

The goſpel of Chriſt alſo proclaims ſalvation; and this one word includes all that hath been ſpoken.

The very name "Jeſus" ſignifies "a Saviour;" thus ſaid the angel "And thou ſhalt call his name JESUS; for he ſhall ſave his people from their ſins:" and ſo we read, "And when eight days were accompliſhed for the circumciſing of the child, his name was called JESUS, which was ſo named of the angel before he was conceived in the womb." Every time we read or hear that ſweet name JESUS, we ſhould remember that is always ſignifies a Saviour, and thus the angel ſaid "For unto you is born this day, in the city of David, a Saviour, which is Chriſt the Lord." Chriſt and his ſalvation is the ſum of the goſpel, which in my text is ſaid to be "the power of God unto ſalvation to every one that believeth, to the Jew firſt, and alſo to the Greek."

When Simeon took the child Jeſus into his arms he ſaid, "Lord now letteſt thou thy ſervant depart in peace, according to thy word; for mine eyes have ſeen thy ſalvation, which thou haſt prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Iſrael." This ſalvation ſhall be ſo univerſal, that "every valley ſhall be filled, and every mountain and hill ſhall be brought low; and the crooked ſhall be made ſtraight, and the rough ways ſhall be made ſmooth; and all fleſh ſhall ſee the ſalvation of God." When Chriſt came into the houſe of Zaccheus he ſaid, "This day is ſalvation come to this houſe; for the ſon of man is come to ſeek and to ſave that which was lofts"

Wherever the goſpel is received in the love of it, thither ſalvation comes, and the bleſſed effects of it are perceived in the ſoul; the goſpel ſalvation, if it prevails in the heart, delivers from the love, reigning power, and guilt of ſin, from the curſe of the law, and the wrath to come.

This is called in ſcripture "The end of faith; even the ſalvation of ſouls; of which ſalvation the prophets have inquired and ſearched diligently." This ſalvation is wholly aſcribed to the grace and mercy of God in Jeſus Chriſt, "For by grace are ye ſaved through faith; and that not of yourſelves, it is the gift of God; according to his mercy he ſaved us by the waſhing of regeneration, and renewing of the Holy Ghoſt. This is a faithful ſaying, and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners;" this is glorious news indeed, that Chriſt came into the world to ſave ſinners; if this is worthy of all acceptation, as doubtleſs it is, how much more is it ſo when we are told he came to ſave or reſtore all; as St. Paul ſays, "This is a faithful ſaying, and worthy of all acceptation; for therefore we both labour and ſuffer reproach, becauſe we truſt in the living God, who is the ſaviour of all men, ſpecially of thoſe that believe." Thoſe who believe, and follow Chriſt, ſhall be ſaved from the ſecond death, "and ſhall not come into condemnation;" but the grace of God ſhall finally extend to the ſalvation or reſtoration of all men, and therefore we are taught to pray for all men; "For this is good and acceptable in the ſight of God our Saviour, who will have all men to be ſaved or reſtored, and to come to the knowledge of the truth; for there is one God, and one mediator between God and men, the man Chriſt Jeſus; who gave himſelf a ranſom for all, to be teſtified in due time." Thus the ſalvation proclaimed in the goſpel, is a great, a glorious, a powerful, and univerſal ſalvation; "Behold, now is the accepted time, behold now is the day of ſalvation," even the goſpel day, and while that laſts, the day of ſalvation ſhall laſt alſo; for ſo long as the everlaſting goſpel ſhall be proclaimed, ſo long ſhall the everlaſting ſalvation of God be manifeſted to his creatures. This ſalvation is publiſhed to mankind, that they may look unto Jeſus, who ſaith, "Look unto me and be ye ſaved, all the ends of the earth; for I am God, and there is none elſe;" but wo to them who reject the goſpel, "For if the word ſpoken by angels was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward, how ſhall we eſcape if we neglect ſo great ſalvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him? See that ye refuſe not him that ſpeaketh, for if they eſcaped not who refuſed him that ſpake on earth, much more ſhall not we eſcape if we turn away from him that ſpeaketh from heaven."

But bleſſed are they that can rejoice and ſay, "The Lord is my light, and my ſalvation, whom ſhall I fear? The LORD is the ſtrength of my life; of whom ſhall I be afraid? Behold, God is my ſalvation; I will truſt, and not be afraid; for the LORD JEHOVAH is my ſtrength, and my ſong; he alſo is become my ſalvation; therefore with joy ſhall ye draw water out of the wells of ſalvation."

God is frequently called "The God of our ſalvation. Salvation is of the Lord; his bleſſing is upon his people; ſurely his ſalvation is nigh them that fear him; that glory may dwell in our land;" and the Lord ſaith, "And to him that ordereth his converſation aright, will I ſhew the ſalvation of God." Thus we have ſeen that the goſpel proclaims ſalvation to men through Jeſus Chriſt; the whole ſcripture ſeems full of this glorious ſound ſalvation; all ſorts of characters are called to attend thereto; God ſaith, "Hearken unto me, ye ſtout hearted, ye that are far from righteouſneſs; I bring near my righteouſneſs; it ſhall not be far off, and my ſalvation ſhall not tarry; and I will place ſalvation in Zion, for Iſrael my glory; hearken unto me, ye that follow after righteouſneſs, ye that ſeek the LORD; hearken unto me, my people, and give ear to me, O my nation; my righteouſneſs is near, my ſalvation is gone forth; lift up your eyes to the heavens, and look upon the earth beneath; for the heavens ſhall vaniſh away like ſmoke, and the earth ſhall wax old like a garment, and they that dwell therein ſhall die in like manner; but my ſalvation ſhall be for ever, and my righteouſneſs ſhall not be aboliſhed: Hearken unto me ye that know righteouſneſs, the people in whoſe heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings; for the moth ſhall eat them up like a garment, and the worm ſhall eat them up like wool; but my righteouſneſs ſhall be for ever, and my ſalvation from generation to generation." Here you ſee there is no exception, all are called to hearken to the joyful news of God's ſalvation. This is a moſt glorious ſubject, and you that love it, will not be weary of hearing of "The grace of God that bringeth ſalvation, that hath appeared to all men, teaching us, that denying ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly, in this preſent world. This ſalvation is the theme of the bleſſed ſaints above, and ſhall be the ſong of all men at laſt, when they ſhall ſubmit to Jeſus; when they come out of great tribulation, they ſhall cry and ſhout aloud, "Salvation to our God which ſitteth upon the throne, and unto the lamb;" O glorious period, when all ſhall experience the ſalvation of our God! This theme of the ſalvation publiſhed in the goſpel, is ſo glorious; that no heart can conceive, tongue declare, nor pen deſcribe its beauties; O that every ſoul in the univerſe could hear it, and feel its bleſſed effects! How would they rejoice with joy unſpeakable! Glory to God, it ſhall be teſtified to all in due time; and its power ſhall be felt by the moſt ſtubborn hearts. That powerful hand that hath laid the foundation, "ſhall bring forth the head ſtone with ſhoutings, crying, Grace, grace unto it." O my brethren, let us take the apoſtle's advice, who ſays, "Work out your own ſalvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleaſure." We enjoy a bleſſed diſpenſation; a glorious price is put into our hands to get wiſdom with; O let us not miſimprove it, for great will be our condemnation if we do. Let us conſider that Chriſt came not to ſave us in but from our ſins; and let us conſtantly remember that ſalvation is nothing but a deliverance from ſin and its effects; therefore we ſhould ſeek continually to be purged and cleanſed from "all filthineſs of fleſh and ſpirit, and to be perfecting holineſs in the fear of God, that we may be found of him in peace, without ſpot and blameleſs; and let us account that the long ſuffering of our Lord is ſalvation; and to day after ſo long a time, as it is ſaid, To day if ye will hear his voice, harden not your hearts." They who believe in this ſalvation ſhall never have occaſion to be aſhamed of their confidence, "Iſrael ſhall be ſaved in the LORD with an everlaſting ſalvation; ye ſhall not be aſhamed nor confounded world without end." So we ſee that it is a ſure, never failing, full, free, rich, powerful and univerſal ſalvation, which the goſpel proclaims; and is worthy of the attention of all mankind. Let us therefore adore the God of our ſalvation, "who hath ſaved us, and called us with an holy calling, not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the world began." In the midſt of all the deluſions, errors and darkneſs of our day, which ſo exceedingly prevail, and ſhall bring a terrible deſtruction upon thoſe who believe not the truth, but have pleaſure in unrighteouſneſs, we may ſay with the apoſtle, "But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, becauſe God hath from the beginning choſen you to ſalvation, through ſanctification of the ſpirit, and belief of the truth; whereunto he called you by our goſpel, to the obtaining of the glory of our Lord Jeſus Chriſt." We will now conclude this part of the bleſſed ſubject, that we have dwelt upon ſo long, with the words of David, "Turn us O God of our ſalvation, and we ſhall be turned; cauſe thy face to ſhine upon us, and we ſhall be ſaved; wilt thou not revive us again; that thy people may rejoice in thee? Shew us thy mercy, O LORD, and grant us thy ſalvation."

SERMON II. For I am not aſhamed of the goſpel of Chriſt; for it is the power of God unto ſalvation to every one that believeth; to the Jew firſt, and alſo to the Greek. Rom. i. 16.

THE goſpel of Chriſt proclaims a ſaviour ſuitable to all our needs, and thoſe glorious bleſſings of which it ſpeaks, are brought nigh to us therein; ſo that we have no occaſion to ſay in our hearts, "Who ſhall aſcend into heaven? that is to bring Chriſt down from above; or, Who ſhall deſcend into the deep? that is to bring up Chriſt again from the dead;" for the word is nigh unto us, the bleſſings of the goſpel continually ſeek to open themſelves in our mouths and hearts, that we might feel the power in our ſouls, and obey the precepts in our lives.

The goſpel brings near life for the dead; by nature we are dead to the divine life, we are poor fallen miſerable creatures, full of the darkneſs and fire of hell, ſurrounded with a body of groſs fleſh and blood, which whenever it falls off (unleſs we have the life of God revealed in us) leaves us ſhut up in our own wrathful fire, which is our proper hell. People may deny being in a fallen ſtate, but he only who never felt, nor ever ſhall feel natural hunger, thirſt, ſorrow, pain, death, ſelfiſhneſs, envy, pride, wrath, vexation, diſappointment, chagrin, or miſery of any kind, can ſay with truth, that he hath no ſhare in the fall. We feel in us a "carnal mind, which is enmity againſt God, which is not ſubject to the law of God, neither indeed can be;" and muſt therefore be ſlain. "For to be carnally minded is death;" and from this dreadful death the goſpel comes to deliver us; "And you hath he quickened, who were dead in treſpaſſes and ſins; "Chriſt ſaith, Verily, verily, I ſay unto you, the hour is coming, and now is, when the dead ſhall hear the voice of the ſon of God; and they that hear ſhall live:"

"I am the reſurrection and the life, he that believeth in me, though he were dead, yet ſhall he live. He that believeth on the ſon hath everlaſting life: He that hath the ſon hath life, and ſhall not come into condemnation, but is paſſed from death unto life." The language of the goſpel is, "Hear, and your ſouls ſhall live;" and the ſcriptures of the New Teſtament often ſpeak of Chriſt as our life, as giving himſelf for the life of the world; and where the ſpirit of the goſpel is received, it deſtroys or crucifies the life of the old man, which conſiſts in ſelfiſhneſs, ſelf righteouſneſs, envy, pride, malice, wrath, and the works of the fleſh; and raiſes up the life of God in the ſoul, which conſiſts in benevolence, humility, meekneſs, and ſubmiſſion to the will of God; or as the apoſtle expreſſes the matter, the ſpirit of the goſpel brings forth its own fruit, which is "love, joy, peace, long ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance; againſt ſuch there is no law; and they that are Chriſt's have crucified the fleſh, with the affections and luſts."

The goſpel brings ſtrength for the weak; it is ſaid of Chriſt, "A bruiſed reed ſhall he not break, and ſmoking flax ſhall he not quench till he ſend forth judgment into victory." It is good to feel our own weakneſs, that we may be able to ſay with St. Paul, "When I am weak, then am I ſtrong; I can do all things through Chriſt which ſtrengtheneth me."

St. Paul had a gracious anſwer, when he prayed to have the thorn in his fleſh removed, which was, "My grace is ſufficient for thee; for my ſtrength is made perfect in weakneſs." Upon which St. Paul ſays, "Moſt gladly therefore will I rather glory in my infirmities, that the power of Chriſt may reſt upon me."

By receiving the goſpel in our hearts, we are enabled to ſay, "God is the ſtrength of my heart," for "ſurely ſhall one ſay, In the Lord have I righteouſneſs and ſtrength."

"Wait on the LORD; be of good courage; and he ſhall ſtrengthen thine heart; he giveth power to the faint, and to them that have no might he increaſeth ſtrength; they that wait upon the LORD ſhall renew their ſtrength; they ſhall mount up with wings as eagles; they ſhall run and not be weary, they ſhall walk and not faint; for as thy days, ſo ſhall thy ſtrength be." Thus the goſpel may be ſaid to bring ſtrength near to the weak, as it teaches us where all our help lies, and directs us how to obtain it; and not only ſo, but the power of God in the goſpel ſtrengthens and enables us to do his will, and to bear thoſe things which are laid upon us, which of ourſelves we could not endure; and thus through the ſtrength of God revealed in the goſpel, "The feeble ſhall be as David; and the houſe of David ſhall be as God, as the angel of the LORD before them." What a bleſſed thing it is, when we are ſurrounded with many powerful foes, to know that through the "blood of the lamb, and the word of our teſtimony," which is the goſpel, we ſhall overcome them! And when we are called to do, or ſuffer the will of God (for which we are not ſufficient of ourſelves) to know that our ſufficiency is of God, and that the ſtrength which the goſpel brings near, is abundantly ſufficient to enable us to do and ſuffer all that is required of us!

The goſpel brings health for the ſick; Chriſt ſays, "They that are whole need not a phyſician, but they that are ſick."

By nature we are all diſeaſed, "The whole head is ſick;" but a conſiderable part of our miſery is that we know it not, or do not conſider it; but when a ſoul truly comes to be ſick of ſin, the health brought by the goſpel is ready for its relief. Chriſt is repreſented as a phyſician, and he is more excellent for the ſoul than any man is or can be for the body. An earthly phyſician though he may have great knowledge of the conſtitutions and diſorders of bodies, yet knows not all, he may be often ignorant both of the conſtitution and diſorder; but Chriſt, the great phyſician of ſouls, knows the frame and temper of every mind, he knows alſo every diſeaſe or diſorder that can be found in fallen creatures; he never can be impoſed upon or miſtaken in any caſe.

A phyſician of the body, though he may have great ſkill in curing diſeaſes, is not able to cure all; neither his ſkill nor his medicines are ſufficient at all times, and for all diſorders; but Chriſt hath both wiſdom and virtue enough to cure the dreadful diſeaſe of ſin, and all that diſmal train of evils attendant upon the ſame.

The beſt phyſician of the body is ſometimes without thoſe medicines which are moſt ſuitable for the diſeaſes of his patients; but Chriſt has a ſalve for every ſore, a balm for every wound, a cordial for every fainting ſoul; and in a word, every thing neceſſary for the utter deſtruction of ſin, and the ſalvation of the poor miſerable creatures that are infected thereby.

A phyſician may be ſkilful, and have ſtore of medicines, but may not be at hand when he is needed, and the patient may periſh for want of aſſiſtance; but Chriſt is always nigh to us, he is a God always at hand, all things are naked to his ſight; he knows our needs, and when to apply his mercies to us for our good; "he is not far from every one of us, if haply we might feel after him and find him, for in him we live, and move, and have our being. The Lord is nigh to them that are of a broken heart, and ſaveth ſuch as be of a contrite ſpirit."

A phyſician commonly expects a great reward for his attendance and means; but Chriſt heals us freely, and his grace is without money, and without price.

A phyſician may have great love for his patients, may take a tender care of them, may give them medicines, &c. but few would give much of their blood, if neceſſary for their patient's health, and perhaps no •• would give all their blood to ſave the lives of thoſe whom they attended; but Chriſt ſaw the dreadful eſtate into which we were fallen, he ſaw and knew that nothing but his heart's blood could heal our ſickneſs, or cure the dreadful wounds that ſin had given us, and he freely gave his life to deſtroy our death, and ſhed his blood as the powerful medicine to reſtore our health, and to be in us the principle of a new life, or heavenly body. Thus the goſpel brings health to the ſick, inaſmuch as it brings Chriſt, the great phyſician, near to our ſouls; ſo that we may ſay with the prophet, "Is there no balm in Gilead? Is there no phyſician there? Why then is not the health of the daughter of my people recovered?" Becauſe ſhe refuſes to apply there for relief, not ſufficiently feeling her need.

The goſpel brings deliverance for the captives; freedom for thoſe that are in ſlavery, and the opening of the priſon doors to thoſe that are bound. By nature we are captives of Satan, ſlaves to ſin, and priſoners bound in chains of iniquities, but the glorious goſpel brings us deliverance, freedom and enlargement. Chriſt is anointed by the ſpirit of the Lord, and is ſent "To preach good tidings to the meek, to proclaim liberty to the captives, and the opening of the priſon to them that are bound, to ſet at liberty thoſe that are bruiſed; to bring out the priſoners from the priſon, and them that ſit in darkneſs out of the priſon houſe. Shall the prey be taken from the mighty? Or the lawful captive delivered? But thus ſaith the LORD, Even the captive of the mighty ſhall be taken away, and the prey of the terrible ſhall be delivered. The captive exile haſteneth that he may be looſed, and that he ſhould not die in the pit, nor that his bread ſhould fail." Chriſt ſaid to the Jews which believed on him, "If ye continue in my word, then are ye my diſciples indeed; and ye ſhall know the truth, and the truth ſhall make you free;" they could not admit that they were in bondage, as they were Abraham's ſeed; but Jeſus ſaid, "Verily, verily I ſay unto you, Whoſoever committeth ſin is the ſervant of ſin; and the ſervant abideth not in the houſe for ever, but the ſon abideth ever; if the ſon therefore ſhall make you free, ye ſhall be free indeed."

The goſpel teaches us that the way to be free from the bondage and ſlavery of ſin is to die thereto, "For he that is dead is freed from ſin; being then made free from ſin, ye became the ſervants of righteouſneſs; for when ye were the ſervants of ſin ye were free from righteouſneſs; but now being made free from ſin, and having become ſervants to God, ye have your fruit unto holineſs, and the end everlaſting life." Thus the liberty which the goſpel proclaims is not a liberty or licence to ſin (as ſome ſuppoſe and even affirm that we ſay) but a freedom from ſin, which is the only true liberty in the world; for whatever freedom falſe teachers may promiſe mankind, while they themſelves are ſervants of corruption, the goſpel teacher us that true liberty conſiſts only in dying to ſin, and living to righteouſneſs, or in glorifying God in our bodies and ſpirits, which are God's. The goſpel proclaims that Chriſt hath a power both over the living and the dead, and he who once deſcended "and preached to the ſpirits in priſon, which ſometime were diſobedient, when once the long ſuffering of God waited in the days of Noah; he who hath the keys of hell and death; who openeth and no man ſhutteth, and ſhutteth and no man openeth;" hath all power to break the chains that hold the creation in the bondage of corruption, and to bring the whole "into the glorious liberty of the children of God; and by the blood of his covenant, to ſend forth his priſoners out of the pit wherein is no water." Thus the goſpel may be truly ſaid to bring deliverance to the captives, &c. as it proclaims an all powerful ſaviour, with whom all things are poſſible.

To you who have been already made free by the power of the goſpel, St. Paul's exhortation is not amiſs, "Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not, entangled again with the yoke of bondage; for brethren ye have been called unto liberty, only uſe not liberty for an occaſion to the fleſh, but by love ſerve one another." Let us always remember that the ſpirit of the goſpel is a ſpirit of true freedom, as the apoſtle ſaith, "Now the Lord is that ſpirit; and where the ſpirit of the Lord is there is liberty." Chriſt makes us free from ſin, that we may be engaged in his ſervice, which is perfect freedom in itſelf, as a liberty to ſin would be the greateſt ſlavery imaginable.

The goſpel brings reſt for the weary; "Come unto me, all ye that labour and are heavy laden, and I will give you reſt; take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye ſhall find reſt unto your ſouls for my yoke is eaſy, and my burden is light," ſays the glorious redeemer. And it is a truth, that "we which have believed do enter into reſt; for he that is entered into his reſt, he alſo hath ceaſed from his own works, as God did from his."

There is a reſt into which believers in Chriſt enter by faith, which is a reſt from their own works of ſin, the ſpirit of the Lord cauſes them to reſt in peace. And "there is a reſt which remaineth for the people of God," which we are exhorted to labour after, that we may enter thereinto, and not fall ſhort through unbelief; this is the reſt of the Lord, which ſhall be glorious; and happy are they who by the grace of God ſhall obtain it.

The goſpel proclaims the true reſt to mankind, ſaying, "This is the reſt wherewith ye may cauſe the weary to reſt, and this is the refreſhing;" yet, alas, how much is this heavenly reſt rejected! But thoſe who ſenſibly feel the burden and weight of their ſins, and can find no reſt in themſelves, will hear the news of reſt in Chriſt with joy, and eſteem it as the beſt of tidings; Chriſt to ſuch is "As the ſhadow of a great rock in a weary land; a refuge from the ſtorm, a ſhadow from the heat, when the blaſt of the terrible ones is as a ſtorm againſt the wall; a hiding place from the wind, and a covert from the tempeſt." He is all that a weary, trembling, fainting ſoul can deſire, both for ſafety, reſt, and refreſhment.

The goſpel brings food for the hungry, and drink for the thirſty: Chriſt ſays "I am the bread of life; he that cometh to me ſhall never hunger, and he that believeth on me ſhall never thirſt; for the bread of God is he which cometh, down from heaven, and giveth life unto the world; I am that bread of life; this is the bread which cometh down from heaven, that a man may eat thereof, and not die; I am the living bread, which came down from heaven, if any man eat of this bread, he ſhall live for ever; and the 〈◊〉 that I will give, is my fleſh 〈…〉 I will give for the life of the 〈◊〉 ; verily, verily I ſay unto you, 〈◊〉 ye eat the fleſh of the ſon 〈◊〉 man, and drink his blood, ye 〈◊〉 no life in you; whoſo eateth 〈◊〉 fleſh, and drinketh my blood, hath eternal life; and I will raiſe him up at the laſt day; for my fleſh is meat indeed, and my blood is drink indeed; he that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him: As the living father hath ſent me, and I live by the father; ſo he that eateth me, even he ſhall live by me; this is that bread which came down from heaven; he that eateth of this bread ſhall live for ever. It is the ſpirit that quickeneth; the words that I ſpeak unto you they are ſpirit, and they are life." Theſe are our Savlour's own words, ſpoken in one diſcourſe, and ſhew us that our ſouls muſt as really and truly feed on him by faith, to have eternal life, as our bodies muſt feed on earthly food, in order for their ſupport.

The language of the goſpel is "Ho every one that thirſteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money, and without price; wherefore do ye ſpend money for that which is not bread? and your labour for that which ſatisfieth not? hearken diligently unto me, and eat ye that which is good, and let your ſoul delight itſelf in fatneſs."

The language of wiſdom to men without underſtanding is "Come eat of my bread, and drink of the wine which I have mingled."

Chriſt ſaid to the woman of Samaria, "If thou kneweſt the gift of God, and who it is that faith, to thee, Give me to drink, thou wouldeſt have aſked of him, and he would have given thee living water: Whoſoever drinketh of the water that I ſhall give him ſhall never thirſt; but the water that I ſhall give him ſhall be in him a well of water ſpringing up into everlaſting life." And the evangeliſt John ſays, "In the laſt day, that great day of the feaſt, Jeſus ſtood and cried, ſaying, If any man thirſt, let him come unto me and drink; he that believeth on me, as the ſcripture hath ſaid, out of his belly ſhall flow rivers of living water." And St. John elſewhere hath theſe words. "And the ſpirit and the bride ſay, Come; and let him that heareth ſay, Come; and let him that is athirſt come; and whoſoever will, let him take the water of life freely."

St. Peter alſo exhorts us to lay aſide "all malice, and all guile, and hypocriſies, and envies, and all evil ſpeakings; and as new born babes, to deſire the ſincere milk of the word, that we may grow thereby; if we have taſted that the Lord is gracious;" and the pſalmiſt ſays, "Oh taſte, and ſee, that the Lord is good." Now from all theſe paſſages, and many more that might be mentioned, we ſee that the goſpel brings near food to the hungry, and drink to the thirſty; yea the goſpel itſelf is often compared to food and drink; Job ſays, "I have eſteemed the words of his mouth more than my neceſſary food;" David ſays, "How ſweet are thy words to my taſte! yea ſweeter than honey to my mouth;" Jeremiah ſays, "Thy words were found, and I did eat them;" and Solomon ſays, "As cold waters to a thirſty ſoul, ſo is good news from a far country."

They who receive the goſpel aright, find it as pleaſant and uſeful to their ſouls, as food and drink are to the bodies of thoſe who hunger and thirſt; yea Chriſt hath ſaid, "Bleſſed are they who hunger and thirſt after righteouſneſs; for they ſhall be filled;" thereby teaching us that ſpiritual things are as really the objects of the ſpiritual faculties, or ſenſes of the ſoul, as natural things are of thoſe of the body; and that our deſires, or faith, muſt go forth, and long for the bread and water of life in order to obtain it, as really as our bodies hunger and thirſt after their food and drink.

Yea our Saviour has taught us to aſk food for our ſouls of our heavenly father, with the ſame freedom and importunity as children aſk food of their parents; and he has aſſured us that God will no more deny us, if we hunger, thirſt, aſk, ſeek, and knock aright, that is if our hearts, wills, and affections go out in longing after ſpiritual food, than parents would mock the hunger and requeſts of their children, with ſtones, ſerpents and ſcorpions.

The goſpel brings near clothing for the naked; Chriſt exhorts the church of the Laodiceans, ſaying, "I counſel thee to buy of me gold tried in the fire, that thou mayeſt be rich, and white raiment that thou mayeſt be clothed, and that the ſhame of thy nakedneſs do not appear." We come into the world naked, having loſt the white garment of innocence and immortality, and are clothed only with the fleſh and blood of the fallen Adam; therefore one great deſign of the goſpel is to direct us how to obtain the true wedding garment, wherein we may ſtand complete before God; this garment is the image of Chriſt, or the houſe from Heaven, which we are exhorted to put on. We become clothed with the garments of ſalvation, in the ſame manner as we are clothed with the fleſh and blood of Adam, viz. by being born again of the water and ſpirit, as we have been born of the fleſh; by feeding on Chriſt ſpiritually, as we naturally feed on earthly food; and by growing up into conformity to the Saviour: and thus we come to bear the image of the heavenly, in the ſame manner as we have born the image of the earthy, viz. by a participation of nature, and proper nouriſhment, by which we grow up 〈…〉 conformity, to the image either 〈◊〉 Adam or Chriſt, according to the principle that rules in us, be it the earthy or heavenly.

When we come to be completely clothed in the image of Chriſt, having "put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him in righteouſneſs, and true holineſs," then we may ſay with the prophet, "I will greatly rejoice in the LORD, my ſoul ſhall be joyful in my God; for he hath clothed me with the garments of ſalvation, he hath covered me with the robe of righteouſneſs, as a bridegroom decketh himſelf with ornaments, and as a bride adorneth herſelf with her jewels." Such who in this time obtain this pure garment, ſhall be admitted to the marriage ſupper of the lamb, being arrayed in this "fine linen, clean and white; for the fine linen is the righteouſneſs of ſaints; the king's daughter is all glorious within; her clothing is of wrought gold; ſhe ſhall be brought unto the king in raiment of needle work."

The prophet exhorts the church ſaying, "Awake, awake; put on thy ſtrength, O Zion; put on thy beautiful garments, O Jeruſalem;" and the apoſtle exhorts us to "be clothed with humility;" and the language of Chriſt is, "Behold I come as a thief, bleſſed is he that watcheth and keepeth his garments; leſt he walk naked, and they ſee his ſhame."

It is ſaid of the church of Sardis, "Thou haſt a few names even in Sardis that have not defiled their garments; and they ſhall walk with me in white, for they are worthy; he that overcometh, the ſame ſhall be clothed in white raiment."

It is a bleſſed thing "to be clothed upon with our houſe which is from Heaven, if ſo be that being clothed we ſhall not be found naked; for we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be ſwallowed up of life."

The goſpel teaches us how to obtain that wedding garment, without which none can be admitted into the kingdom of God, or be received as gueſts at the marriage ſupper of the lamb; and we are exhorted to "put on the Lord Jeſus Chriſt," that we may ſtand complete in him at laſt, "without ſpot, or wrinkle, or any ſuch thing." They who come wholly to be clothed with the nature of Chriſt here, will be immediately received into his preſence with joy; but thoſe who have even died as martyrs for Chriſt, before they have thoroughly obtained this robe (as doubtleſs many have) are repreſented in ſcripture, as having their ſouls under the altar, and crying to God to avenge them; and it is ſaid, "And white robes were given unto every one of them;" alſo the "great multitude that no man could number, ſtood before the throne, and before the lamb, clothed with white robes, and palms in their hands; theſe are they which came out of great tribulation, and have waſhed their robes, and made them white in the blood of the lamb."

All theſe paſſages ſhew, that none can be perfectly happy till they have obtained the white garments of ſalvation, or have put on righteouſneſs as a robe, and waſhed all their ſtains away in the blood of Chriſt. Thoſe who adventure to come to the heavenly feaſt, without the wedding garment on, will be found ſpeechleſs, and be bound hand and foot, and caſt "into outer darkneſs, where there ſhall be weeping, wailing, and gnaſhing of teeth;" from whence they never ſhall come out, till the garment or body of ſin ſhall be totally deſtroyed, in order that they may be clothed in white robes, and received into the preſence of God.

The glorious goſpel brings near clothing for the naked, and we ſhould make it our great concern to "be found in Chriſt, not having our own righteouſneſs, but that which is thro' the faith of Chriſt, the righteouſneſs which is of God by faith."

The goſpel brings near ſight for the blind; Chriſt was anointed for the "recovering of ſight to the blind," he was given "for a covenant to the people, for a light of the Gentiles, to open the blind eyes;" and the prophet ſpeaking of the kingdom of Chriſt, ſays, "Then the eyes of the blind ſhall be opened;" and again he ſays, "Hear, ye deaf, and look, ye blind, that ye may ſee;" and Chriſt ſent word to John, ſaying, "The blind receive their ſight, &c." and there are among the miracles of Chriſt ſeveral very particular inſtances of his giving ſight to the blind; at one time we read of "two blind men ſitting by the way ſide, when they heard that Jeſus paſſed by, cried out, ſaying, Have mercy on us, O Lord, thou ſon of David; and the multitude rebuked them, becauſe they ſhould hold their peace; but they cried the more, ſaying, Have mercy on us, O Lord, thou ſon of David. And Jeſus ſtood ſtill, and called them, and ſaid, What will ye that I ſhould do unto you? they ſaid unto him, Lord, that our eyes may be opened. So Jeſus had compaſſion on them, and touched their eyes; and immediately their eyes received ſight, and they followed him." There is a ſimilar account of one "blind Bartimeus, the ſon of Timeus, who ſat by the high way ſide, begging," who called upon Jeſus with the ſame earneſtneſs, and under the ſame diſcouragements, and received his ſight in the ſame manner; this inſtance is twice mentioned in the ſcriptures. There is alſo that wonderful relation of the man that was born blind, and healed by Chriſt, ſet down at large by St. John, and which is worthy of our attention; he could ſay, when reviled by the Phariſees, "One thing I know, that whereas I was blind, now I ſee;" and he bore ſuch a faithful teſtimony for Chriſt, and ſo reproved the Phariſees, that they caſt him out of the ſynagogue; upon which Chriſt obſerves, ſaying, "For judgement I am come into this world; that they which ſee not might ſee, and that they which ſee might be made blind."

As Chriſt opened the eyes of thoſe whoſe bodies were blind, ſo the deſign of the goſpel is "to open the eyes of the people, and to turn men from darkneſs to light: for God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt."

Chriſt counſels the Laodicean church, ſaying, "And anoint thine eyes with eye ſalve, that thou mayeſt ſee."

Blindneſs is one of the greateſt natural infirmities that we are ſubject to, and ſpiritual blindneſs is a criminal diſorder, much more terrible: We are by nature blind to our own character, to the character of the deity, to the glorious way of ſalvation by Chriſt, to the beauties of the goſpel, and in general to ſpiritual things; "the natural man receiveth not the things of the ſpirit of God; for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned."

We love darkneſs rather than light, yea we even hate the light, and ſhut our eyes againſt it, becauſe it reproves us; but when we come to be willing to receive the goſpel, and the love of the truth, we then find that "the commandment of the LORD is pure enlightening the eyes;" and that "the entrance of his word giveth light;" and thus we are ſaved from our blindneſs, and brought to ſee things as they are, and "with open face, beholding as in a glaſs the glory of the Lord, are changed into the ſame image, from glory to glory, as by the ſpirit of the Lord."

The goſpel proclaims and brings near cleanſing for the polluted; we are all defiled and polluted with iniquity; but there is "a fountain opened for ſin and uncleanneſs." The great atonement of Chriſt was intended to cleanſe us from ſin, and not to extinguiſh a wrath in the Deity, as ſome imagine; hence it is ſaid of Chriſt, "When he had by himſelf purged our ſins, he ſat down on the right hand of the majeſty on high; for if the blood of bulls and goats and the aſhes of an heifer, ſprinkling the unclean, ſanctifieth to the purifying of the fleſh, how much more ſhall the blood of Chriſt, who through the eternal ſpirit offered himſelf without ſpot to God, purge your conſcience from dead works, to ſerve the living God? And almoſt all things are by the law purged with blood; and without ſhedding of blood is no remiſſion; it was therefore neceſſary that the patterns of things in the heavens ſhould be purified with theſe; but the heavenly things themſelves with better ſacrifices than theſe; for it is not poſſible that the blood of bulls and goats ſhould take away ſins; wherefore Jeſus, that he might ſanctify the people with his own blood, ſuffered without the gate; he gave himſelf for us, that he might redeem us from all iniquity, and purify unto himſelf a peculiar people zealous unto good works." And we are told that "the blood of Jeſus Chriſt cleanſeth us from all ſin," and "that he was manifeſted to take away our ſins." Surely nothing can be plainer than that the deſign of the atonements under the law was to cleanſe from ceremonial pollution, and it is evident that the blood of Chriſt was ſhed to cleanſe us from all our filthineſs. Oftentimes in ſcripture God is pleaſed to promiſe cleanſing to the polluted, "Though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be red like crimſon, they ſhall be as wool: Then will I ſprinkle clean water upon you, and ye ſhall be clean; from all your filthineſs, and from all your idols will I cleanſe you; I will alſo ſave you from all your uncleanneſſes." So we read, "If we confeſs our ſins, he is faithful, and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs:" ſo that it is evident that one grand deſign of the goſpel is to bring near cleanſing for the polluted. Since none but the pure in heart can ſee God; "nothing that defileth can enter into the holy city; nothing that worketh abomination, no whoremonger nor unclean perſon hath any inheritance in the kingdom of Chriſt and of God; know ye not that the unrighteouſs ſhall not inherit the kingdom of God? be not deceived; neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the kingdom of God; and ſuch were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified, in the name of the Lord Jeſus, and by the ſpirit of our God," ſays St. Paul to the Corinthians; and to the Galatians he ſays, "Now the works of the fleſh are manifeſt, which are theſe, adultery, fornication, uncleanneſs, laſciviouſneſs, idolatry, witchcraft, hatred, variance, emulations, wrath, ſtrife, ſeditions, hereſies, envyings, murders, drunkenneſs, revellings, and ſuch like; of the which I tell you before, as I have alſo told you in time paſt, that they which do ſuch things ſhall not inherit the kingdom of God;" and Chriſt himſelf ſays, "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, falſe witneſs, blaſphemies, covetouſneſs, wickedneſs, deceit, laſciviouſneſs, an evil eye, pride, fooliſhneſs, all theſe evil things come from within, and defile the man." Since then it is evident that we muſt be cleanſed from all impurity, before we can enter into the kingdom of God, what reaſon have we to magnify that rich grace, that brings cleanſing for our polluted ſouls! Let us therefore apply "to the blood of ſprinkling, that ſpeaketh better things than that of Abel;" that all our pollutions may be waſhed away, in that fountain which only is able to cleanſe us from all "ſin and uncleanneſs."

The goſpel brings near light for them that are in darkneſs; Chriſt in the goſpel ſays "to the priſoners, Go forth; and to them that are in darkneſs, Shew yourſelves." Yea he bringeth "them that ſit in darkneſs, out of the priſon houſe;" and ſays "I will make darkneſs light before them."

The ſcripture ſaith, "Who is among you that feareth the LORD, that obeyeth the voice of his ſervant, that walketh in darkneſs, and hath no light? Let him truſt in the name of the LORD, and ſtay upon his God;" and the prophet ſays, "Rejoice not againſt me, O mine enemy; when I fall I ſhall ariſe; when I ſit in darkneſs, the Lord ſhall be a light unto me; he will bring me forth to the light, and I ſhall behold his righteouſneſs. Light is ſown for the righteous; unto the upright there ariſeth light in the darkneſs."

As the goſpel is compared to light in many places in ſcripture, it is a very natural idea of it to ſuppoſe that it enlightens thoſe who receive it, and directs them in the way wherein they ſhould go. David ſays, "Thy word is a lamp to my feet, and a light to my path." The goſpel is of more uſe to the ſouls of men than the light of the ſun is to their bodies; and if Chriſt's diſciples are called "The light of the world," with how much propriety may his goſpel be called ſo! Without the goſpel, what darkneſs ſhould we grope in! What ignorance of God and ourſelves would overſhadow us! And it is to be lamented, that even where the goſpel ſhines in its purity, it is hidden to many, "In whom the God of this world hath blinded the minds of them which believe not, left the light of the glorious goſpel of Chriſt, who is the image of God, ſhould ſhine unto them;" the fault lies not in the goſpel, that men ſee not, but in that enmity which cauſes them to ſhut their eyes againſt the light. But where the goſpel is received in the love of it, light is not ſo dear to the eyes, neither ſo pleaſant, nor uſeful to the body, as the knowledge of the truth is to the ſoul.

The goſpel brings near comfort for all that mourn; it is ſaid of Chriſt that he is anointed "to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for aſhes, the oil of joy for mourning, the garment of praiſe for the ſpirit of heavineſs." Chriſt ſays, in that never enough admired ſermon on the mount, "Bleſſed are they that mourn, for they ſhall be comforted." Mourning in its own nature is good for the ſoul, as it tends to hinder the rank weeds of pride and vanity from ſpringing up; and for this reaſon it is that Solomon ſays, "It is better to go to the houſe of mourning, than to go to the houſe of feaſting; ſorrow is better than laughter; for by the ſadneſs of the countenance the heart is made better; the heart of the wiſe is in the houſe of mourning; but the heart of fools is in the houſe of mirth." But the mourning that is moſt commended in ſcripture, is a mourning for ſin, as it is againſt a holy God, and as it has pierced the Saviour, and wounded the ſoul; thus it is ſaid, "But they that eſcape of them ſhall eſcape, and ſhall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity; and I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem, the ſpirit of grace and of ſupplications; and they ſhall look upon me whom they have pierced, and they ſhall mourn for him, as one mourneth for an only ſon, and ſhall be in bitterneſs for him, as one that is in bitterneſs for his firſt born. In that day ſhall there be a great mourning in Jeruſalem; and the land ſhall mourn, every family apart; all the families that remain, every family apart and their wives apart." Now the goſpel proclaims and brings near comfort for ſuch as theſe; "Comfort ye, comfort ye my people, ſaith your God; ſpeak ye comfortably to Jeruſalem, and cry unto her, that her iniquity is pardoned." And we read in Ezekiel's propheſy where the Lord ſaid, "Go through the midſt of the city, through the midſt of Jeruſalem, and ſet a mark upon the foreheads of the men that ſigh, and that cry for all the abominations that be done in the midſt thereof." Thus the mourners are preſerved and comforted, for Chriſt ſays, "Bleſſed are ye that weep now; for ye ſhall laugh; wo unto you that laugh now, for ye ſhall mourn and weep". All men muſt have a ſeaſon for mourning, becauſe of their ſins, and happy are they who mourn in time, for they ſhall rejoice during thoſe long ages of mourning, in which thoſe that laugh now ſhall lament, with bitter "weeping, wailing, and gnaſhing of teeth." Thoſe who now ſorrow after a godly ſort do well; "For godly ſorrow worketh repentance to ſalvation, not to be repented of;" ſuch who thus mourn, ſhall have their conſolation abound. The mourning church is frequently comforted in ſcripture with ſuch gracious promiſes as theſe, "The ranſomed of the LORD ſhall return, and come to Zion with ſongs, and everlaſting joy upon their heads; they ſhall obtain joy and gladneſs; and ſorrow and ſighing ſhall flee away; for the Lord ſhall be thine everlaſting light; and the days of thy mourning ſhall be ended." Yea there are ſome promiſes of comfort to all mankind, but not till they have had their ſeaſon of wailing and lamentation, which all fallen creatures muſt have before they can be the ſubjects of that comfort which the goſpel brings; and a dreadful ſeaſon of woe and mourning there muſt be for the rebellious, before the Lord "will ſwallow up death in victory, and wipe away tears from off all faces;" but a period will certainly come when "God ſhall wipe away all tears from their eyes; and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain." Thus in the fulleſt ſenſe of the words, the goſpel brings near comfort for all that mourn.

So we have ſeen that the goſpel of Chriſt is a bundle of GOOD NEWS; and a RICH TREASURE ſufficient to ſupply all our wants; "But we have this treaſure in earthen veſſels, that the excellency of the power may be of God, and not of us." The goſpel, viewed in all theſe points of light, appears to be a moſt glorious diſpenſation of grace, well calculated for the glory of God, the deſtruction of Satan's kingdom, and the welfare of mankind; and is ſo excellent that we have no reaſon to be aſhamed of it.

Here this ſermon may be properly divided.

I Come, ſecondly, to ſhew what St. Paul meant by not being aſhamed of the goſpel.

I. He was not aſhamed to believe it as a man; the goſpel contains nothing that any need be aſhamed to believe; nothing unjuſt, unreaſonable, mean or trifling; nothing unworthy of a God, nor contrary to his plan of moral government; neither does it make void his law, but eſtabliſhes it.

And is not the deſcription of the goſpel here given, worthy to be believed by every rational creature?

Need any one be aſhamed to believe a plan ſo calculated for the glory of God, and the good of mankind? Has any thing been laid down contrary to the ideas we have of infinite wiſdom, power, and goodneſs united, or degrading to the character of the Deity? If not, we have no reaſon to be aſhamed of believing it.

II. St. Paul was not aſhamed to profeſs, and confeſs it as a Chriſtian; he was not aſhamed to confeſs his dear Saviour before men; he witneſſed a good profeſſion before many witneſſes; before Jews, and Gentiles, Phariſees, and Sadduces, before the chief captain, and Felix, before Feſtus, and Agrippa, yea and before Nero himſelf; as well as before mankind in general wherever he came. He was never aſhamed to confeſs his religion (which the Jews called hereſy) plainly and publicly; he chearfully ſubmitted to be baptized at the bidding of Ananias, and thereby made an open profeſſion of that faith which he before had perſecuted, and ſought to deſtroy; and to the day of his death he adorned the doctrine of God his Saviour, in all things. Let us imitate him in this reſpect, and let us not be aſhamed of the goſpel before mankind, but be willing to confeſs with the mouth what we believe with the heart; "for with the heart man believeth unto righteouſneſs; and with the mouth confeſſion is made unto ſalvation."

III. St. Paul was not aſhamed to preach it as a miniſter; and in this ſenſe more eſpecially he ſpeaks in the words of my text, that he was not aſhamed of it; that is, that having believed it himſelf, he was not aſhamed to proclaim it to others; and even to thoſe at Rome, where he might expect the greateſt oppoſition. From the time of his converſion he began to preach the goſpel, and continued in the work ſteadily to his death; and was perhaps the greateſt, moſt faithful and ſucceſsful preacher that ever was, or ever will be till Chriſt ſhall come; he himſelf ſays, "I laboured more abundantly than they all; yet not I, but the grace of God which was with me." Yea he ſays to the Romans, "From Jeruſalem and round about unto Illyricum I have fully preached the goſpel of Chriſt." And ſpeaking to the elders of the church of Epheſus he ſays, "The Holy Ghoſt witneſſeth in every city, ſaying, that bonds and afflictions abide me; but none of theſe things move me, neither count I my life dear unto myſelf, ſo that I might finiſh my courſe with joy, and the miniſtry which I have received of the Lord Jeſus, to teſtify the goſpel of the grace of God."

But I muſt tranſcribe a conſiderable part of the New Teſtament, if I would give a full account of the labours of this faithful ſervant of Chriſt. Paſſages enough have been mentioned to ſhow that he was ſo far from being aſhamed to preach the goſpel, that he gloried and rejoiced exceedingly in proclaiming the free grace of God to mankind, both by word and by writing. Moſt of the firſt gentile churches were planted by him, his ſermons doubtleſs were the means of converting many thouſands, and his writings have conveyed the goſpel which he preached down to this generation, and will to all ſucceeding ages, till time ſhall be no more. Thus it appears that he was not aſhamed to preach the goſpel; neither ought any of the miniſters of Chriſt to be aſhamed or afraid boldly to teſtify (according to the meaſure given unto them) this good news of ſalvation, to mankind of every rank and claſs.

IV. St. Paul was not aſhamed to contend for it as a good ſoldier of Jeſus Chriſt; and perhaps that was his meaning when he ſays, "If after the manner of men I have fought with beaſts at Epheſus, what advantageth it me, if the dead riſe not?" It is likely that he met with great oppoſition at Epheſus, where he abode and preached three years, from men ſo rude and unreaſonable that they might be juſtly compared to beaſts. He deſired the Theſſalonians to pray that the apoſtles might "be delivered from unreaſonable and wicked men; for all men have not faith." Thoſe who deny the goſpel, and refuſe to believe divine revelation, pretend to be led by reaſon, but they are commonly the moſt unreaſonable and wicked of mankind; and there is no doubt but Paul often had to contend with ſuch. He contended and diſputed with thoſe who ſought to force the Gentile converts to conform to the cuſtoms of the Jews; he once even withſtood Peter "to the face; becauſe he was to be blamed;" and he ſays of thoſe who came in privily to ſpy out their liberty which they had in Chriſt Jeſus, "To whom we gave place by ſubjection, no not for an hour, that the truth of the goſpel might continue with you," meaning the Galatians.

St. Paul contended with Jews and Greeks, with the philoſophers of all ſects, with the Judaizing teachers, with both open and ſecret enemies, with "principalities," and "powers," and "the rulers of the darkneſs of this world." But though he had ſo many to contend with, yet he came off a conqueror, yea and more than a conqueror, through Jeſus Chriſt; and no wonder, for he ſays, "So fight I, not as one that beateth the air; for the weapons of our warfare are not carnal, but mighty through God, to the pulling down of ſtrong holds; caſting down imaginations, and every high thing that exalteth itſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt."

St. Paul purſued his enemies ſo well with theſe weapons, that he could ſay at laſt, "I have fought the good fight, I have finiſhed my courſe, I have kept the faith;" and as he had done, ſo he exhorted Timothy, ſaying, "Fight the good fight of faith, lay hold on eternal life; thou therefore endure hardneſs, as a good ſoldier of Jeſus Chriſt." Thus we ſee that the bleſſed apoſtle gloried in being "ſet for the defence of the goſpel;" and we ought none of us to be aſhamed "earneſtly to contend for the faith which was once delivered unto the ſaints;" but let us remember that "if a man alſo ſtrive for maſteries, yet is he not crowned except he ſtrive lawfully;" we are exhorted to "ſtand faſt in one ſpirit, with one mind, ſtriving together for the faith of the goſpel;" but let us always remember to ſpeak "the truth in love," and avoid contentions, and ſtrifes "about words to no profit, but to the ſubverting of the hearers;" yet let us never be aſhamed, when called, to contend for the goſpel, as good ſoldiers of Jeſus Chriſt.

5. St. Paul was not aſhamed to ſuffer for it as a martyr; and in this reſpect he appears as one of the greateſt patterns that ever was beheld among mankind; a volume might be wrote on this ſubject, but I ſhall only give a few extracts out of his own writings upon it, and which he was obliged to mention, in order to ſilence the many groundleſs cavils, and inſinuations uſed againſt him by falſe teachers; or ſometimes for the encouragement of thoſe to whom he wrote. Firſt of all I ſhall mention a paſſage in which he includes the apoſtles in general, but which applies in a ſpecial manner to himſelf; he ſays to the Corinthians, "For I think that God hath ſet forth us the apoſtles laſt, as it were appointed to death, for we are made a ſpectacle unto the world, and to angels, and to men; we are fools for Chriſt's ſake, but ye are wiſe in Chriſt; we are weak, but ye are ſtrong, ye are honorable, but we are deſpiſed: even unto this preſent hour, we both hunger and thirſt, and are naked, and are buffetted, and have no certain dwelling place; and labour working with our own hands; being reviled we bleſs, being perſecuted we ſuffer it; being defamed we intreat: we are made as the filth of the world, and are the off ſcouring of all things unto this day: we are troubled on every ſide, yet not diſtreſſed, we are perplexed, but not in deſpair; perſecuted, but not forſaken, caſt down, but not deſtroyed; always bearing about in the body the dying of the Lord Jeſus, that the life alſo of Jeſus might be made manifeſt in our body: in all things approving ourſelves as the miniſters of God, in much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in impriſonments, in tumults, in labours, in watchings, and faſtings, by pureneſs, by knowledge, by long ſuffering, by kindneſs, by the Holy Ghoſt, by love unfeigned, by the word of truth, by the power of God, by the armour of righteouſneſs, on the right hand, and on the left, by honour, and diſhonour, by evil report, and good report, as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chaſtned, and not killed; as ſorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet poſſeſſing all things."

All this he ſaith of the apoſtles, including himſelf; of himſelf alone he ſaith (when compelled thereto by the Corinthians and the falſe teachers) "Are they miniſters of Chriſt? (I ſpeak as a fool) I am more, in labours more abundant, in ſtripes above meaſure, in priſons more frequent, in deaths oft; of the Jews five times received I forty ſtripes ſave one; thrice was I beaten with rods, once was I ſtoned, thrice I ſuffered ſhipwreck, a night and a day I have been in the deep; in journeyings often, in perils of water, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderneſs, in perils in the ſea, in perils among falſe brethren; in wearineſs and painfulneſs, in watchings often, in hunger and thirſt, in faſtings often, in cold and nakedneſs; beſides thoſe things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? Who is offended, and I burn not? I take pleaſure in infirmities, in reproaches, in neceſſities, in perſecutions, in diſtreſſes for Chriſt's ſake."

We have ſeen already that his ſufferings for the goſpel's ſake were very great. Let us now ſee whether he was aſhamed of them, or not; and for this purpoſe we muſt examine ſome more of his epiſtles, and we ſhall find that he gloried in them.

To the Galatians he ſays, "But God forbid that I ſhould glory ſave in the croſs of our Lord Jeſus Chriſt, by whom the world is crucified unto me, and I unto the world; I am crucified with Chriſt; from henceforth let no man trouble me; for I bear in my body the marks of the Lord Jeſus;" which probably were the marks of the whippings he had received for Chriſt's ſake.

To the Epheſians he calls himſelf "Paul the priſoner of Jeſus Chriſt, for the Gentiles;" thereby glorying in the very name of "priſoner" for the goſpel's ſake.

To the Philippians he declared that he had an earneſt expectation, and a hope, that in nothing he ſhould be aſhamed, but that with all boldneſs, as always, ſo at that time Chriſt ſhould be magnified in his body, whether by life or by death; and he ſays, "For unto you it is given in the behalf of Chriſt, not only to believe on him, but alſo to ſuffer for his ſake; having the ſame conflict, which ye ſaw in me, and now hear to be in me; and if I be offered upon the ſacrifice and ſervice of your faith, I joy, and rejoice with you all. I know both how to be abaſed, and I know how to abound; every where and in all things I am inſtructed both to be full and to be hungry, both to abound and to ſuffer need, for I have learned in whatſoever ſtate I am, therewith to be content."

To the Coloſſians he ſays, "I Paul am made a miniſter; who now rejoice in my ſufferings for you, and fill up that which is behind of the afflictions of Chriſt in my fleſh, for his body's ſake, which is the church." And he deſires their prayers, "That God would open a door of utterance, to ſpeak the myſtery of Chriſt, for which I am alſo in bonds," ſaith he. And at the cloſe of his epiſtle he ſaith, "Remember my bonds." Thus it is evident that he was not aſhamed of them himſelf. To the Theſſalonians he ſays, "But even after that we had ſuffered before, and were ſhamefully intreated, as ye know, at Philippi, we were bold in our God, to ſpeak unto you the goſpel of God with much contention." Thus it appears that he was not diſcouraged at all. In his firſt epiſtle to Timothy he declares, that they ſuffered for believing univerſal ſalvation, for he ſays, "This is a faithful ſaying, and worthy of all acceptation; for therefore we both labour, and ſuffer reproach, becauſe we truſt in the living God, who is the ſaviour of all men, ſpecially of thoſe that believe; theſe things command and teach." Paul tells the Hebrews that they had compaſſion of him in his bonds; and he expected Philemon to hearken to his entreaty the more for his "being ſuch an one as Paul the aged, and now alſo a priſoner of Jeſus Chriſt;" and he begins his epiſtle in a different manner from any other, with theſe words, "Paul a priſoner of Jeſus Chriſt;" and he beſeeches him for one Oneſimus, whom he had begotten in his bonds; thereby glorying in them as honorable. In his epiſtle to the Romans he ſays, "For I reckon that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us."

But of all his epiſtles, the ſecond to Timothy, wrote a little before his death (and which was perhaps the laſt he wrote) moſt deſerves our conſideration, under this head, for therein he declares his ſufferings for the goſpel, and his boldneſs in the ſame, in a very particular manner. He ſays to Timothy, "Be not thou therefore aſhamed of the teſtimony of our Lord, nor of me his priſoner; but be thou partaker of the afflictions of the goſpel, according to the power of God; for the which cauſe (even for the goſpel's ſake) I alſo ſuffer theſe things; nevertheleſs I am not aſhamed; for I know in whom I have believed, and I am perſuaded that he is able to keep that which I have committed unto him againſt that day." It was no ſmall part of Paul's ſufferings that his friends forſook him; of this he ſeems to complain moſt; this he mentions to Timothy, ſaying, "This thou knoweſt, that all they which are in Aſia are turned away from me; of whom are Phygellus and Hermogenes. Demas hath forſaken me, having loved this preſent world: at my firſt anſwer no man ſtood with me, but all men forſook me; I pray God that it may not be laid to their charge." Theſe were grievous ſufferings. While he is upon this ſubject, he mentions, with great reſpect and gratitude, a perſon of another ſpirit, ſaying, "The Lord give mercy unto the houſe of Oneſiphorus; for he oft refreſhed me, and was not aſhamed of my chain; but when he was in Rome he ſought me out very diligently, and found me; the Lord grant unto him that he may find mercy of the Lord in that day; and in how many things he miniſtered unto me at Epheſus, thou knoweſt very well."

This man's kindneſs was abundantly repaid by the prayer which the apoſtle made for him, and which without doubt was anſwered.

St. Paul goes on to exhort Timothy to "be ſtrong in the grace which is in Chriſt Jeſus;" and ſays, "Remember that Jeſus Chriſt of the ſeed of David was raiſed from the dead, according to my goſpel; wherein I ſuffer trouble as an evil doer, even unto bonds, but the word of God is not bound; therefore I endure all things for the elect's ſakes, that they may alſo obtain the ſalvation which is in Chriſt Jeſus with eternal glory; it is a faithful ſaying; for if we be dead with him, we ſhall alſo live with him; if we ſuffer with him, we ſhall alſo reign with him; if we deny him, he alſo will deny us; if we believe not, he abideth faithful; he cannot deny himſelf: But thou haſt fully known my doctrine, manner of life, purpoſe, faith, long ſuffering, charity, patience, perſecutions, afflictions, which came unto me at Antioch, at Iconium, at Lyſtra; what perſecutions I endured; but out of them all the Lord delivered me; yea and all that will live godly in Chriſt Jeſus ſhall ſuffer perſecution."

Thus I have conſidered Paul's ſufferings for the goſpel, ſo far as he has mentioned them, but there is one ſcene of which he could not write, even his death, and which I ſuppoſe happened ſoon after he wrote this epiſtle; but for this great change he was well prepared. Happy Paul! Oh, who would not rather envy his ſituation than that of the greateſt monarch or conqueror on earth? With what calmneſs did he meet his approaching fate! Hear his dying ſong! Oh, could we make it our own! "For I am now ready to be offered, and the time of my departure is at hand; I have fought the good fight, I have finiſhed my courſe, I have kept the faith: henceforth there is laid up for me a crown of righteouſneſs, which the Lord the righteous judge ſhall give me at that day; and not to me only, but unto all them alſo that love his appearing." Thus we ſee St. Paul was not aſhamed to ſuffer for the goſpel as a martyr; and why ſhould we be aſhamed to ſuffer ſome little reproaches and deriſions for its ſake?

Let us remember ſuch a ſhining example as his, and be followers of him, as he was of Chriſt. And let us remember St. Peter's exhortation, who ſays, "Foraſmuch then as Chriſt hath ſuffered for us in the fleſh, arm yourſelves likewiſe with the ſame mind; for he that hath ſuffered in the fleſh, hath ceaſed from ſin; rejoice in as much as ye are partakers of Chriſt's ſufferings; that when his glory ſhall be revealed, ye may be glad alſo with exceeding joy; if ye be reproached for the name of Chriſt, happy are ye; for the ſpirit of glory, and of God reſteth upon you; if any man ſuffer as a Chriſtian, let him not be aſhamed; but let him glorify God on this behalf: Wherefore let them that ſuffer according to the will of God, commit the keeping of their ſouls to him in well-doing, as unto a faithful creator."

Having thus far conſidered my ſubject, I come, laſtly, to give the reaſons why none ſhould be aſhamed of it.

Firſt. The goſpel is GOOD NEWS, as has been ſhewn at large; and men are not commonly aſhamed to proclaim good news; Solomon ſays, "As cold waters to a thirſty ſoul, ſo is good news from a far country;" a man that hath cold water, is not aſhamed to carry it to one that thirſts, for he expects that it will be gratefully received; ſo a man the moſt timorous, that hath good and acceptable news, is not aſhamed to proclaim it before the greateſt multitude. Thoſe who are known commonly to bring good news, are generally well accepted in company; David ſaid of Ahimaaz, "He is a good man, and cometh with good tidings;" they who have common good news are bold; and why ſhould any be aſhamed of the goſpel, ſince it is the beſt news that ever was, or ever can be proclaimed to men? It is good news from heaven, and contains more glad tidings than can be found beſides, in all the words or writings that ever were, or ever ſhall be ſpoke or written, from the fall of man to the end of time; and therefore none need be aſhamed of it, in any ſenſe that has been, or that might have been mentioned.

Second. Another reaſon is, that it is the GOSPEL OF CHRIST, and therefore we ſhould not be aſhamed of it; it proclaims him in all his offices, and in all his mediatorial fulneſs, as the complete ſaviour of all; and we ought never to be aſhamed of any thing that tends to repreſent Chriſt and his ſalvation in an agreeable and beautiful light to mankind, which the goſpel certainly does.

Chriſt was not aſhamed to be born for us in a ſtable, and to be laid in a manger, to be a poor deſtitute child, and a deſpiſed man, to be without a place "where to lay his head," to be tempted, ridiculed, reproached, belied, blaſphemed, mocked, whipped, ſpit upon, crowned with thorns, buffetted, blindfolded, accuſed of blaſphemy and treaſon, treated as a fool, as the greateſt ſinner (a robber and murderer being preferred or choſen before him) and to crown the whole, made to bear his croſs, ſtripped intirely naked, and nailed thereto, then raiſed up between the heavens and earth, as unworthy of either, between two thieves, as being the greateſt criminal, though perfectly innocent; there naked was he expoſed upon the croſs, before the great multitude gathered to the feaſt; his dying agonies were made the ſubject of laughter, and the bittereſt ridicule, his thirſt was mocked with gall and vinegar, his perſon, miracles, and propheſies, were ſcorned, contemned, and treated with ſcoffs, ſneers, diſdain, the vileſt blaſphemies, moſt inſolent jeſts, and the moſt cruel ironical ſarcaſms. All this and much more he was not aſhamed to bear for us poor ſinners. He "for the joy that was ſet before him, endured the croſs, deſpiſed the ſhame; being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the croſs;" the moſt bitter, ignominious, and accurſed of all deaths; and ſhall we be aſhamed of him, his truths, ways, works, words, ordinances; and his religion, which is called "The Goſpel?" Shall we be aſhamed to believe, confeſs and profeſs, defend, proclaim, and ſuffer for the ſame! Oh, let it never be ſo amongſt us! The goſpel may be called Chriſt's, as it is of him, proclaims him, and is proclaimed by his authority; and we ought never to be aſhamed of any thing belonging to our dear Saviour, ſince he was not aſhamed to die for us.

Third. Another reaſon why we ſhould not be aſhamed of the goſpel is, that it is true and faithful; it is not only good news, reſpecting Chriſt and his ſalvation, but it is true; other good news may prove falſe, and he that proclaims it, and they who believe it, may be aſhamed; but "the ſcripture ſaith; Whoſoever believeth on him (meaning Chriſt) ſhall not be aſhamed;" this truth is often repeated in ſcripture; and we are farther told there, that "God willing more abundantly to ſhew unto the heirs of promiſe, the immutability of his counſel, confirmed it by an oath; that by two immutable things, in which it was impoſſible for God to lye, we might have a ſtrong conſolation, who have fled for refuge to lay hold upon the hope ſet before us; which hope we have as an anchor of the ſoul, ſure and ſtedfaſt, and which entereth into that within the vail." So that it is evident that we have a good foundation (for that "hope that maketh not aſhamed") even the word and oath of the great JEHOVAH; and let us remember that "the ſtrength of Iſrael will not lye, nor repent; for God is not a man that he ſhould lye, nor the ſon of a man that he ſhould repent; hath he ſaid, and ſhall he not do it? o hath he ſpoken, and ſhall he not make it good? yea let God be true, but every man a lyar. He that believeth not God, hath made him a lyar; becauſe he believeth not the record that God gave of his ſon, and this is the record that God hath given to us eternal life; and this life is in his ſon; he that hath received his teſtimony, hath ſet to his ſeal that God is true." St. Paul ſays, "As God is true, our word to ward you was not yea and nay; for all the promiſes of God in him Chriſt are yea, and in him Amen, unto the glory of God by us. God is faithful, by whom ye were called unto the fellowſhip of his ſon Jeſus Chriſt our Lord."

I truſt that ſufficient paſſages of ſcripture have been mentioned under each head in theſe diſcourſes, to ſhow that they are founded upon the unerring rule, the word of truth; and therefore we need not be aſhamed of the goſpel of Chriſt ſet forth therein, ſince it is true. Truth never need to hide its head, for great it is, and ſhall finally prevail; let us abide thereby, and it will abide by us.

Fourth. Another reaſon why we ſhould not be aſhamed of the goſpel of Chriſt is, that it is of infinite importance; it is not only good, and true, but contains matters of the greateſt moment and concern; in compariſon of which all the good news that ever was or ever will be proclaimed, is light and trifling. What is it to hear of the birth of princes, compared to the glad tidings of the birth of the ſon of God, the prince of peace, the ſaviour of the world, the king of glory? What is it to hear or read of the brave, generous, heroic actions of the greateſt of men in any ſtation, compared with the life and wondrous works of the ſon of God while on earth? What is it to hear of the greateſt warlike atchievements, battles fought, victories won, triumphs obtained, nations deſtroyed, countries ſubdued, the founding and ſubverting of empires, the riſe and fall of mighty ſtates, kingdoms, and monarchies, compared to the wonders of Chriſt's death, reſurrection, aſcenſion, and glorification? He fought the moſt dreadful of all battles, performed the moſt glorious atchievements, obtained the greateſt victory and triumph, overturned the mighty empire of Satan, which he will at laſt intirely deſtroy, and hath ſet up his own, which will finally prevail over all; and he ſhall not only deſtroy his foes, but bring all that have rebelled againſt him, into a willing ſubjection to him again. What is it to hear of and poſſeſs temporal happineſs, peace, health, happineſs, plenty, liberty, independence, free trade, increaſe of corn, wine, oyl, ſilver, gold, precious ſtones, and riches in general, increaſe of learning, arts, ſciences, manufactures, &c. compared to the glorious news which the goſpel proclaims, and the rich treaſures and bleſſings which it brings to mankind. The things of earth are fading and tranſient; riches, honours, pleaſures, friends, and all earthly enjoyments, may ſoon leave us, or we them; not ſo the things of God and Heaven, which are proclaimed and brought nigh by the goſpel of Chriſt; they are permanent and unfading, and when we come once fully to poſſeſs them, they never can be taken from us, nor we from them. The greateſt and moſt perfect enjoyment of earthly things cannot ſatisfy the ſoul; but Chriſt and his ſalvation can give ſolid and never ending contentment. "The things that are ſeen are temporal, but the things which are not ſeen are eternal." As much as the ſoul exceeds the body, and eternal ages exceed tranſient moments, and the riches of heaven thoſe of earth, of ſo much more importance is the goſpel than all the good news beſides, that ever was or that ever will be proclaimed to mankind; which is a ſufficient reaſon why we ought not to be aſhamed of it.

Fifth. Another reaſon why none ought to be aſhamed of the goſpel is, that it is not only of great importance in itſelf, but concerns all mankind. This can only be ſaid of the univerſal everlaſting goſpel, for upon the ſuppoſition that Chriſt died only for a few, the goſpel cannot be ſaid to be good news to all; but as it has been proved (if any thing can be proved) from ſcripture, that Chriſt died for all without exception, and that all ſhall be at laſt reſtored to God through Jeſus Chriſt, and being cleanſed in his blood, ſhall be purged from all ſin; it follows that the goſpel concerns all the children of men; which is a good reaſon why none ſhould ever be aſhamed of it.

Sixth. Another reaſon (and indeed the very reaſon that the apoſtle gives) why none ſhould be aſhamed of the goſpel is, that "it is the power of God unto ſalvation to every one that believeth, to the Jew firſt, and alſo to the Greek."

Wherever the goſpel is received by faith into the heart, it works ſuch a divine effect as ſhows it to be the power of God; the ſoul by its influence is brought to renounce ſin, the works of the fleſh, the world, the ſervice of Satan, ſelf righteouſneſs, ſelf love, and all things for Chriſt's ſake; and thus by being conformed to his image, enters into the ſtate of ſalvation. The change which the goſpel makes in the hearts of thoſe who believe, is great and glorious beyond deſcription; it cauſes them to hate ſin, love holineſs, love the character of God, his laws, &c. It brings them to ſubmit to Chriſt, as their lord and king, their prophet, and prieſt. It turns "them from darkneſs to light, and from the power of Satan unto God;" it heals them of their diſeaſes, and ſupplies their wants in the manner that has been repreſented; and thus produces ſuch a change for the better in them, that we have no reaſon to be aſhamed of it. It has pleaſed God oftentimes to attend his word preached with exceeding great power, whereby multitudes have been ſuddenly turned to God; ſuch was the caſe when Peter preached on the day of Pentecoſt, three thouſand were then added to the Lord, and to the church. The apoſtles had oftentimes great ſucceſs, "God bearing them witneſs with ſigns, and wonders, and with divers miracles, and gifts of the Holy Ghoſt; according to his own will;" and thus cauſing them to triumph over all oppoſition; for which cauſe they were "not aſhamed of the goſpel of Chriſt," for they knew that the power of God would attend the preaching of the ſame, and that it would work effectually in thoſe who believed, even unto the ſalvation of their ſouls, whether they were Jews (to whom the goſpel was firſt ordered to be preached) or Gentiles; for "God is no reſpector of perſons." The goſpel ſhall finally bring all men to believe, and be the power of God to ſalvation to them all; for God "worketh all things after the counſel of his own will;" and he "will have all men to be ſaved, and to come unto the knowledge of the truth; for there is one God, and one mediator between God and men, the man Chriſt Jeſus: who gave himſelf a ranſom for all, to be teſtified in due time." Wherefore ſince it is ſo, we ſhall never have any reaſon to be aſhamed of the goſpel of Chriſt.

Seventh. The laſt reaſon that I ſhall mention is, that the goſpel is publiſhed by the higheſt authority; and therefore we need not be aſhamed of it. When we ſee any political news publiſhed by the authority of our rulers, we are not aſhamed to believe and report it; and we certainly ought to glory in the goſpel, ſeeing it is proclaimed by the authority of him who ſaid, "All power is given unto me, in heaven and in earth; go ye therefore and teach all nations; go yè into all the world, and preach the goſpel to every creature. The LORD gave the word; great was the company of thoſe that publiſhed it;" and it is worthy to be proclaimed from pole to pole; through every land and in every language; which God grant may ſpeedily be the caſe.

Many other reaſons might be given, and much more might be added upon this excellent ſubject, but what has been ſaid is ſufficient to ſhow that we have no cauſe to be aſhamed of the GOSPEL OF CHRIST.