But are there none who think this a hard saying, who regard it as a narrow prejudice; who treat the observance of it as a needless scruple; nay, who pique themselves on the violation of it? Are there not some, who delight in this sin by way of preference? who lay it down for a maxim, that this commerce, under certain circumstances, and covered with a certain veil of manners, is allowable, is reputable, is meritorious? Nay, are there not those who would take it ill to be thought incapable of aspiring to that distinction, which, in certain quarters, this commerce supposes?

But let me not enlarge farther on this horrid subject. Consider only, whether the parties concerned must not deride a precept, which they are proud to transgress, and whether in the saddest sense of the word, they may not be said to be ashamed of it.

ANOTHER instance occurs, the mention of which, I am sensible, can be of no farther use than to illustrate my subject. A placability of temper, the forgiveness of injuries, the love of our enemies, nothing is more insisted upon in the Gospel, than these virtues, which make very essence of a Christian's temper. The precepts to this purpose are numberless and ex

the

press, and enforced with all possible authority. Yet, to persons, in certain conjunctures, and of a certain rank in the world, it would be an affront, but to remind them of their duty. We know, who it was, that, when he was reviled, reviled not again, when he suffered, threatened not, but committed himself to him who judgeth righteously. But what then? Neither precept, nor example, moves him, who calls himself a man of honour, and is the slave of fashion. He has command enough of himself to assume an air of tranquillity, and to observe all the forms of good-breeding. But his hate is ranhis resentment hot as hell, his revenge, immortal. Let his pretences be what they will, his conduct cries aloud to all the world, "I renounce the Gospel, I am ashamed ́of the meek and merciful religion of Jesus."

corous,

To conclude: We now understand in what ways, and in how many respects, we may be ashamed of Christ and his words. In recounting those several ways, whether respecting the name and dignity of our Lord, or the rule of faith and practice, which he has given us, we have seen, at the same time, how little, how base, how ungrateful, how impious, how in

d 1 Peter ii. 23,

excusable, in all views, this shame is: especially in all those, who wear the name, and do not wholly disclaim the faith, of a Christian. More words would be thrown away on those, who are insensible to such considerations. Or, if any further remonstrance can be of use, if there be a motive left that can reach their case, it must be one, that alarms their fears, and shews the danger, the unspeakable hazard, to which they expose themselves by this miserable. conduct. And, in the whole extent of God's word, there is not, in the nature of things there cannot be, a more awakening, a more terrible denunciation, than that of the text, which therefore I cannot do better than leave with you in its own proper form, as pronounced by our Lord himself Whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy Angels.

4

SERMON LII.

PREACHED JANUARY 29, 1775

St. MATTH. xvi. 18.

say also unto thee, that thou art PETER, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

THE way of giving a new name to an eminent person, more immediately concerned in any great transaction; a name, expressive of that transaction, and therefore proper to fix and perpetuate the memory of it; this custom, I say, was of known use in the ancient world. Thus, when God renewed his covenant with Abram, and engaged to multiply him exceedingly, the name of this patriarch was

changed to Abraham; which name, in the Hebrew language, signifies the father of a great multitude: and, for a like reason, the patriarch Jacob took the name of Israel; to omit many other instances of this usage, which occur in the sacred scriptures.

Just so, when one of the Apostles, known before by the name of Simon, had made a memorable confession of his Master's being. the Christ, the son of the living God, i. e. the redeemer, the prince of Israel, the Messiah foretold, our blessed Lord, to give weight and emphasis to this confession, confers a new name upon him. For he answered and said unto him, Blessed art thou, Simon Bar-Jona 5 for flesh and blood hath not revealed it unto thee, but my Father which is in heaven: That is, no man hath revealed this great truth to thee, nor has any interest of man, any thing, indeed, but the spirit of God, influencing thy impartial and well-disposed mind, prompted thee to entertain and avow it thus heartily and publicly (the proofs of it not being, at present, so strong, as they hereafter shall be): Therefore, to express my approbation of this great testimony to a truth, which is the fundamental

a Gen. xvii. 5.

b Gen. xxxii. 28.