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tions of their own conduct. For instance, they will dwell upon the singularities of those whom they shun singularities,' say they, which surely have nothing to do with Religion';—' their deficiencies in certain qualifications which are essential to the comfort of social intercourse.' Various other accidental circumstances may appear to oppose a bar to their connexion with them.—But do they find that those peculiarities, which are so offensive in the religious man as to preclude intercourse with him, are equally disgusting when associated with riches and worldly honour? Are those deficiencies accounted unpardonable, when they are compensated by the qualities which stand highest in the estimation of men?-Let me not be understood as defending the real deficiencies and needless peculiarities of some who make a profession of Religion;-these, I will readily allow, are no part of their religion: they must, indeed, detract from the character with which they are associated. I would only undeceive those who may not be fully aware of the ground of their dislike to religious friends. In some, to whom they object, there is perhaps little fault to be found by

men, except it be concerning the Law of their God, that they dare to confess Christ, His name, His doctrines, His precepts, openly before men. This,

it is true, has ever been regarded by the world as an unpardonable offence. But be it known to those who avoid intercourse with the persons that are guilty of this offence, because they thus offend; that they are, in truth, ashamed of Christ. Him they despise, in despising those who, sharing in His reproach, shall share also in the glory to which He is now exalted. "He that despiseth you," said our Lord to his Disciples, "despiseth me; and he that despiseth me, despiseth him that sent me.”

"At my first answer," said St. Paul," no man stood with me, but all men forsook me. I pray God that it may not be laid to their charge." But he makes honourable mention of one, who, on another occasion, shewed another spirit: "The Lord give mercy," says he to Timothy, "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

* Luke x. 16.

mercy of the Lord in that day* !" Let us ask our own consciences, whether we should have been of the many who forsook the Apostle when he stood before Nero, or have shared with Onesiphorus the reproach of his chain?

Having endeavoured to mark the sin condemned in the text, in some of the forms in which it appears in the present day, I would now, my dear friends, earnestly exhort you to avoid it. Consider, first, how heinous must be the guilt of it (not in the sight of man; no, with men it is a light matter— but) in the sight of God.

We read in the Gospel of St. John, (c. xii. v. 42), that among the chief rulers, many believed on Jesus; "but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:-for they loved," it is added, "the praise of men more than the praise of God." Such is the guilt of being ashamed of Christ.

It is a pre

ference of the breath of man's applause, to the approbation of Almighty God. How great must be

* 2 Tim. i. 16-18.

the guilt of this preference! Yet such is their guilt, who are ashamed of Christ; who do not, according to their station and opportunities, witness for Him a good confession.

And is not this guilt much aggravated by the consideration of the shame which Christ endured for us? For us He left the glory which He had with His Father before the world was, He "made himself of no reputation, and took upon him the form of a servantt." He submitted to be despised and rejected of men-spit upon-buffeted—insulted with a mock trial-condemned as a malefactor-crucified between two thieves-derided upon the cross— mangled when dead.-Did Christ, the Lord of Life and Glory, endure all this for us; and shall we shrink from the first appearance of shame to be endured for His sake?-And from whom?-from those for whose sakes He endured all. How base would be our denial of the Lord, who bought us with His blood!

Notwithstanding the dangers to which the pro+ Phil. ii. 7.

fession of Christianity was exposed in its first ages, many were found, who, through the grace of God, rose superior to them all;- they took up their cross, followed the Redeemer, and, like the Captain of their Salvation, were made perfect through sufferings. How would their example condemn us, if, when we are called to endure, at the most, the sneers and ridicule of ungodly men; we shrink from the profession of the faith for which they died ;—or, if professing ourselves the disciples of Christ, yet overawed by the corrupt maxims of the world, we fail to shew, by our conduct, our cordial submission to His commands ;—or, if slighting those whom He selects as objects of His peculiar regard, we pay most deference and respect to the persons whom He will reject in the Great Day, as not belonging to Him?

Consider, further, the dreadful punishment threatened in the text against those who are ashamed of Christ. Surely this needs only to be stated, in order to be felt. "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of Man