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labour with becoming zeal to convert your hearers, when you yourselves are unconverted? O let it be a matter of deep and serious enquiry amongst us, whether we have felt the force and influence of the Gospel? Have we ever been convinced of unbelief? Have we seen the equity and reasonableness of the judgments denounced against us while in that state? Have we under a deep conviction of our guilt and helplessness, "fled to Christ for refuge?" Have we discovered the transcendent excellency of this salvation; and do we feel in our inmost souls its perfect suitableness to our own necessities, and its tendency to promote the interests of holiness? Can we say with the Apostle, that "what our eyes have seen, our ears have heard, and our hands have handled of the word of life, that, and that only, we declare" unto our people? In short, while we profess that "the ministry of reconciliation has been committed unto us," do we experience this reconciliation ourselves? The salvation of our own souls, no less than that of our fellow-sinners, depends on this: indeed we are more interested in the Gospel than any; for if we continue ignorant of it, we perish under the aggravated guilt of rejecting it ourselves, and of betraying the souls of others into irretrievable ruin. We, of all people under heaven, are most bound to divest ourselves of prejudice, and to labour with our whole hearts both to enjoy the blessings of the Gospel, and to shew ourselves patterns of its sanctifying influence. Let us then, in compliance with the divine command, "take heed to ourselves, and to our doctrine, that, in so doing, we may both save ourselves, and them that hear us."

But let others also be aware, that though they may have no responsibility attaching to them as ministers, they have as Christians. I must beg leave therefore to say unto all, that as "baptism is not the putting away the filth of the flesh, but the answer of a good conscience towards God," so the faith which they profess cannot save them, unless it be accompanied with a renovation of heart and life. Do not then be hasty to conclude that you are true believers: "examine yourselves whether ye be in the faith; prove your own selves." Be assured, it is no easy matter to believe: it is by no means pleasing to flesh and blood: there is not any thing to which we are naturally more averse: what our Lord said to the Jews of old may be addressed with equal propriety to

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the greater part of nominal Christians, "Ye will not
come unto me, that ye may have life." But let it be
remembered, that, however humiliating it may appear to
our proud nature to renounce all self-righteousness and
self-dependence, and to look for acceptance through the
merits of Christ alone, it must be done: it will profit us
little to have received the outward seal of his covenant,
unless we possess also "the faith of God's elect." Our
"lofty looks must be humbled, our haughtiness must be
brought down, and the Lord alone must be exalted:"
we must bow before the sceptre of his grace, or we shall
be "broken in pieces with a rod of iron." If we truly
and cordially" receive Him, we shall have the privilege
of becoming the sons of God; and if sons, then heirs;
heirs of God and joint-heirs with Christ." But "what
shall our end be, if we obey not the gospel?" What
prospect have we, but to be "punished with everlasting
destruction from the presence of the Lord, and from the
glory of his power?" Behold then, life and death are
this day set before you. Bearing, as we do, a commission
from the Lord Jesus to preach his Gospel,
debtors both to the Greeks and to the Barbarians, both
to the wise and to the unwise." In his sacred Name,
therefore, we deliver our message; we are constrained to
deliver it with all faithfulness, "whether ye will hear or
whether ye will forbear." He, who with a pentient and
contrite heart believeth in the Son of God, and, by virtue
of that faith, is enabled to confess him before men, and
to honour him by an holy life, he shall "receive the re-
mission of his sins, and an inheritance among them that,
are sanctified by faith in Christ." But he, who believeth not
on the Son of God, however moral he may have been in
his external conduct, and whatever pleas he may urge in
extenuation of his guilt, he, I say, "shall not see life, but
the wrath of God shall abide upon him:" he hath practi-
cally said, "I will not have this man to reign over me;"
and the despised Saviour will, ere long issue this vindictive
sentence," Bring him hither, and slay him before me."
The decree is gone forth, nor shall all the powers of heaven
or hell reverse it, "He who believeth and is baptized, shall
be saved; but he that believeth not, shall be damned."

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DISCUSSION BY EXPLICATION.

Mark xvi. 15, 16. He said unto them, Go ye into all the world, and preach the gospel to every creature: he that believeth and is baptized shall be saved; but he that believeth not shall be damned.

MANY are prejudiced against the fundamental doctrines of Christianity

Hence, while its authority is maintained, its mysteries are suppressed

But the declaration before us is of infinite importanceI. Explain its import

The meaning of the terms being fixed, the whole will be clear

Salvation comprehends the everlasting happiness of the soul

[It cannot be limited to any temporal deliveranceBelievers have been often subjected to persecutions and cruel deaths

Nor was the deliverance of the saints in Jerusalem à matter of universal concern

Its import is properly expressed by St. Paul-]

This is to be obtained by "believing" in Christ

[The faith here spoken of is not a mere assent to the gospel

The devils themselves assent to truths at which they trembleb

To believe aright, is to receive Christ in all his offices— And such faith has the promise of eternal lifed

Not that it is more meritorious than other graces; but it unites the soul to Christ-]

Damnation on the contrary, imports everlasting misery [The punishment of the wicked is elsewhere said to be eternale

And the contrast in the the text fully expresses its duration-
Our Lord himself puts this point beyond a doubt—]
This will be our portion if we "believe not" in Christ

[It is not reserved only for avowed infidels and scoffersThey are in unbelief, who are destitute of saving faithAnd therefore must want that salvation that is annexed to faith-]

a 2 Tim. ii. 10.

e John i. 12. 1 Cor. i. 3. e Mark ix. 43-48.

b Acts viii. 13, 23. James ii. 19.

d John iii. 14, 15, 16, 18, 36.
f Matt. xxv. 46. 8 2 Thess. i. 8.

To faith, baptism, when practicable, must be added [The believer must openly profess his allegiance to ChristBut no observance of outward ordinances will profit an unbelieverh

The objections ignorantly urged against this gospel lead us to

II. Vindicate its reasonableness

To ascribe salvation to good works, and damnation to evil works, would be thought reasonable enough

But to connect the former with faith, and the latter with unbelief, is deemed absurd and delusive

Nevertheless the reasonableness of the gospel in both these points may be clearly evinced

It is not unreasonable that a man should be saved by faith

[If faith were a mere assent to any doctrines, it would indeed be unreasonable to ascribe salvation to it

But it is an humble reliance on the promises of God in Christ Jesus1

Is it unreasonable then that he who trusts in the death of Christ should feel its saving efficacy?

Or that he who relies on God's promise, should experience his fidelity?—]

Nor is it unreasonable that a man should be damned for unbelief

[If unbelief were a mere dissent from any doctrine on account of its wanting sufficient evidence, such unbelief would be comparatively innocent

But the unbeliever rejects what has been established by the strongest evidence

Through pride he denies God's representation of his fallen statek

He accounts the wisdom of God to be foolishness,' and his truth a lie

He pours contempt on the richest displays of love and mercy"

Such treatment we could not endure from a fellow-creatureHow then can we expect to treat GOD thus with impunity?— Surely, if the wages of every sin is death, much more may it be the reward of so complicated a sin as unbelief-]

Heb. xi. 13.

This is intimated by the omission of baptism in the latter clause of the text. * Rev. iii. 17. " Eph. ii. 7.

11 Cor. i. 18. 23.

1 John v. 10.

This point satisfactorily established, we shall

III. Display its excellency

Angels admire the gospel, as we also should, if we understood its excellencies

1. It clearly defines the way of salvation

[All other ways of salvation are indefinite

Who can say what portion of repentance will expiate sin and purchase heaven?—

Or what sincere obedience is? or by whom performed?—
Or what degrees of insincerity will consist with it?-
But every one may know whether he believe in Christ-
Hence every one may form a judgment of his state before

God

Surely this may well recommend the gospel to our acceptance-]

2. It is equally suited to all persons in all conditions [How ill suited would any other way have been to the dying thief!

How long must it have been before the murderers of our Lord could have entertained a comfortable hope of acceptance!

But the gospel affords a prospect of salvation to all, however vileo

And is calculated to comfort us under every affliction— What excellency can it possess that should more endear it to us?-]

3. It refers all the glory of our salvation to Christ

alone

[Every other way of salvation leaves room for man to boast!"

But, on the plan of the gospel, all are equally indebted to Christ

All on earth and in heaven ascribe salvation to him alone'— Their happiness is the more dear to them as being the purchase of his blood

Nor would any consent for an instant to rob him of his glorys-]

4. It most secures the practice of good works

[If the gospel really gave a licence to sin it might well be rejected

But it teaches us to mortify all sin, and to delight in good workst

John vi. 37. Matt. xx. 9.

1 Tim. iv. 10.

» Rom. iii. 27.

r Rev. i. 5. and v. 12, 13.

8

Comp. Gal. vi. 14. with Rev. iv. 10. Tit. ii. 11, 12.

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