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content 'to do thy will, O God.'" And in the issue of the whole, Heb. xii. 2, "He despised the shame, and endured the cross;" which made way for his glory.
Now, here lies the foundation of our reason : — If the Lord Jesus Christ, the Son of God, — being engaged purely out of his own love in a work for us poor, vile, sinful worms of the earth, whom he might have left justly to perish under the wrath of God, which we had de- served,— underwent all these shameful things, and never had a recoil- ing thought to draw back and leave us to ourselves ; have we not an obligation of love, gratitude, and obedience, not to be ashamed of those few drops of this great storm that may possibly fall upon us in this world for the sake of our Lord Jesus Christ? Can we be disci- ples of Christ, and yet think in this matter to be above our Master? Can we be his servants, and think to be above our Lord? We arc delicate and tender, and would fain have all men speak well of us ; but we must come to another frame, if we intend to be the disciples of Christ. What would be the issue of our account at the last day, if he should inquire of us what we have done in reference to the pro- fession of the gospel? whether we have observed all those duties that we have had a conviction upon our spirits and consciences we ought to observe and perform, in the assembling of ourselves, in the dispen- sation of the word, in the celebration of ordinances, in praj^er, fast- ing, hearing the word, and all those things which the gospel requires of us? Should we make that answer, " Truly, Lord, wo thought all very good ; but were afraid, if we engaged in them, we should have been exposed to all the reproach, contempt, and trouble in the world : it would have brought trouble upon our persons, and the spoiling of our goods; it would have brought us into great distress." What would then be the reply, according to the rule of the gospel, but, " Stand upon your own bottom. That was my day, these were things I required of you: you were ashamed of me; I am now ashamed of you"? Certainly this would be a woful issue of it. But, —
2. The second reason is this: — That whatsoever state or condition we may be brought into, upon the account of the gospel, the Lord Jesus Christ will not be ashamed of us in that state and condition. I told you before, in the opening of the words, that shame principally respects dishonour and disreputation ; that the things we are engaged in are vile, contemptible, exposed to reproach. Now if a man, in any thing he is called in question about, have those who are great and honourable to abide by him, and own the cause wherein he is engaged, whatever other affections he may have, it will take off his shame. Now, this great and honourable person will not be ashamed of us in any condition, Heb. ii. 11, " He is not ashamed to call them brethren." "But suppose they are poor, and have nothing left them in this world ?"
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It is all one. " Suppose they are in prison V Christ will stand by them, and say, " These are my brethren." The word I'xa.ic^onru.i, " ashamed," is there used peculiarly in respect to those shameful things that may befall us in this world. Notwithstanding all these sufferings, yet " he is not ashamed to call them brethren." " Doth he go no farther ?" Yes: Heb. xi. 16, " Wherefore" (speaking directly to this cause in hand) " God is not ashamed to be called their God." What is the reason it is so expressed ? The words are emphatical. Look upon the two parties that are in the world ; — the one great, wise, glorious, powerful, and at liberty; the other poor, despised, contemned all the world over. God comes into the world and sees these two parties. Which, now, do you think he owns ? Is it not a shame for the great and glorious God to own poor, despised, contemned, re- proached, persecuted ones ? No : God " is not ashamed to be called their God;" their God in particular, their God in covenant, one that owns them in opposition to all the world, — with whom they have to conflict. Oh, that we would persuade our hearts in every duty that this is our state, — that Jesus Christ stands by, and saith, " I am not ashamed of you!" God stands by, and saith, " I am not ashamed to be owned to be your God ! " Is not this great encouragement ?
3. The third reason is, — Because in the profession of the gospel we are called to nothing at all that is shameful in the judgment of any sober, wise, rational, judicious man. If the profession of the gospel called us unto any thing that is vile, dishonourable, unholy, of ill report among men, certainly we had reason to be extremely cautious of our practising of it. But is it any shame to own God to be our God, to own Jesus Christ to be our Lord and Master, — to profess we must yield obedience unto the commands of Christ ? Is there any shame in praying, in hearing of the word of God, in preaching of it according to his mind and will ? Is there any shame in fasting, in godly conference ? Let all the world be judge whether there be any thing shameful m these things, which are good, useful, honourable to all mankind. The gospel calls to nothing that is shameful There- fore the old heathens were so wise that they would not, against the light of nature, oppress the assemblies of Christians, where there was nothing shameful; and therefore they charged all shameful things upon them. The whole vogue of the world was, that they met together to further promiscuous lusts and seditions. They made that their pretence ; they durst not disturb them merely upon the account of their profession. And it is so still. Men little know that we Avill not, dare not, cannot, take the name of our God in vain, and prosti- tute any ordinance of God, to give the least semblance to any sedi- tious practice. Whatsoever violence may come upon the disciples of Christ, they had rather die than prostitute an ordinance of Christ, to