holds that error can occupy in the human heart. The Jew had a religion which he justly revered for its Divine original, although he had misunderstood and misapplied its purpose. The Greek had a religion with pretensions to high antiquity, and though a baseless fabric, yet one whose pomp and pageantry raised it in the estimation of the ignorant worshipper far above the lowly simplicity of the religion of Jesus. The selfimportant philosopher aspired to something more transcendent, in his estimation, than either of these. Trusting to the resources of his own fertile mind, or enriched by the labours of his predecessors in the same pursuits, and, perhaps, by fragments of Revealed Religion scattered through the Gentile world, he was occupied in framing theories which he fondly deemed to be the result of his own superior sagacity and discernment. To these different classes of hearers the Gospel was at first addressed; and whoever considers the strength of such prepossessions and dispositions, will not wonder at what was said of it to St. Paul at Rome by some of his own countrymen, "As concerning this sect, we "know that every where it is spoken against.” Rather may we wonder that, nothwithstand

k Acts xxviii. 22.

ing such discouragements, the Apostle continued "preaching the kingdom of God, and "teaching those things which concern the "Lord Jesus Christ, with all confidence';" resolutely avowing that he was "not ashamed" of that religion which persons so opposite in character and in sentiment had concurred in treating with contumely or neglect.

Quitting, however, the records of earlier times, it is of more importance to ourselves to consider what motives now prevail to produce similar results. At this advanced period of the Christian æra, when the Gospel has stood the trial of eighteen centuries, and has been received and established in all the most civilized nations upon earth, it might be deemed almost superfluous to urge the necessity of not being ashamed of its truths; when to contemn or to disavow it, would seem to give the greater cause for public scandal and reproach. Yet a cursory glance at the present state of Christianity among us, may shew that there is still too much cause for anxiety in this respect.

Not many years have elapsed since Infidelity made rapid strides in almost every Christian country, and its advocates seemed confident in their expectations that Chris

1 Acts xxviii. 31.

tianity would soon be driven to hide its head, and its light be eclipsed by the intervention of a new and brighter luminary. That time has passed by; and (blessed be God!) those expectations have not yet been fulfilled. The Gospel still survives the attack, has stood the fiery ordeal, and come out unhurt. Of the Gospel, therefore, in the general acceptation of the term, there seems but little temptation now for any man to be ashamed. He may profess it in public, as well as practise it in private, without any imputation upon his understanding, without any sacrifice of worldly interest, without any loss of reputation. Neither is there at present much want of outward respect to its pretensions, or of outward profession of its truth. Clamours, indeed, are still occasionally raised against it; it is still assailed with scoffs, and sneers, and railing accusations; but it nevertheless rears its front in society; and, strong in itself, and in the multitude of its undismayed adherents, succumbs not either to violence or insult.

But let not this induce us to imagine that the danger of being tempted to reject the Gospel, or to swerve from an honest and open acknowledgment of its doctrines or its precepts, is entirely gone by. It is not only by an absolute denial of either of these, that

we become chargeable with being " ashamed "of the testimony of our Lord." He who shrinks from its vindication and defence; he who takes no part in promoting its diffusion and increase; he who halts between two opinions, and, through a false liberality, distinguishes not between truth and error; he who believes one part of Scripture, and disbelieves another; he who admits this doctrine, and rejects that, in compliance with his own perverse sentiments, or with the sinister persuasions of others; may be said to be “ashamed "of our Lord and of His word," and to incur the fearful condemnation already adverted to:-" of him shall the Son of Man be asham"ed, when He cometh in the glory of His "Father."

That such examples as these are not unfrequent, who will venture to deny? Of soberminded zeal, of well-regulated piety, of tenacious adherence to the pure doctrine and discipline of the Gospel, the proofs are surely far from being so universal or so unequivocal as to render admonitions in these respects unseasonable. Some are ashamed of its peculiar doctrines; some, of its more rigid precepts. To believe in mysteries, the philosopher holds to be unworthy of the man of intellect. To live up to the strict rules of the Gospel, the

avow.

man of the world fears would subject him to ridicule. Vanity influences some, timidity others, to deny or to suppress before men what, perhaps, in secret they dare not disHerein lurk the seeds of many an heterodox persuasion, and many a neglect or violation of duty. The half-read Scripturist hears, perhaps, some passages of the Bible made the subject of a cavil or a jest which he is incompetent to repel; and though his faith be not absolutely overcome, his fear of ridicule prevails to the suppression of his honest sentiments. The sciolist, under similar circumstances, solicitous to maintain his reputation both as a Christian and a philosopher, sets himself to adapt the Bible to the scepticism of its opponents, by interpreting miracles, prophecies, and doctrines, so as almost to supersede Divine interposition, and to render inspiration a term of dubious meaning. What is it but a false sense of shame that prompts to these departures from the simplicity of truth, and "loveth the praise of men more "than the praise of God"." Actuated also by this degrading sentiment, many a man shews to the world a pattern, not only of laxity of principle, but of palpable deviation from Christian conduct, which in his heart he dis

m John xii. 43.