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scripture which we call divine, but what we perfectly understand, and can make appear, in all its parts, to harmonize with our systems? Alas, what is this, but to prescribe to the Spirit of God; to substitute our wisdom in the place of his; in a word, to be ashamed of Christ's words, and to idolize our own reason.

To give one remarkable instance, out of many, of this false shame. If there be any thing clearly revealed in holy scripture, it is, that there is a world of spirits, good and bad: and of the last, that there is ONE, placed at the head of them, who sets himself in opposition (as indeed all bad men do) to the will of God; who had a share in seducing our first parents, and still works in the children of disobedience; who was even permitted to tempt Christ, and to possess Judas; in a word, who is styled the Prince of this world, and, for the overthrow of whose empire, principally, the Son of God came down from heaven: If I say, there be any clear undisputed point of doctrine in the Gospel, it is this: the whole scheme of Christianity depends upon it: and yet what pains have not been taken to exterminate evil spirits, and disenchant the world of them; although by such methods, as would render language itself of no use, and confound all the rules of just criticism and sober interpretation?

These interpreters, I know, pretend (and many of them, I dare say, with good faith) a zeal for the honour of God, in their attempts of this nature. But let them look deep into themselves. They will, perhaps, find, that they are paying, at the same time, a secret homage to their own understandings, as if the whole of God's moral government lay open to their view, and they were able to pervade every part of it; that they hold a revelation in no esteem, which puzzles their philosophy; and that, therefore, they force a meaning of their own on the words of Christ, because they are inwardly ashamed of that, in which his words are most naturally to

be taken.

Leaving, then, these rationalists to the scrutiny of their own inmost thoughts, let us inquire,

2. What regard is due to the words of Christ, considered not as articles of belief, but rules of practice.

And here, I doubt, it must be acknowledged that we have, all of us, more or less, been ashamed of our divine Master. For we are convicted of this shame, whenever we disobey his commands, seen and admitted to be his, on

account of any repugnancy they have to the fashion of the world, and to the consideration we affect to have in it. And who is there, that, in this respect, can hope to stand clear of all blame, when he is judged?

Be meek and lowly of heart, says our Lord. On the contrary, we are proud and arrogant, that we may not be thought to want spirit. Take no thought for to-morrow, are the words of Christ: but the world says, be rich and great; and we think of nothing else but to-morrow. Blessed are the pure in heart, says our spotless Preceptor: Are we not ashamed of these words, when we had rather run the risk of any defilement, than appear unfashionable? And so

in a multitude of other instances.

Still, perhaps, we respect the rule, in some sort, and blame ourselves for the breach of it.

But what shall we say of those, who reject the word spoken with a high hand, and offend against it on principle, as we may say, and by system?

Go and sin no more, says our Lord to an adulteress convict; and his words imply a severe censure of having sinned at all, in that instance.

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 com→ merce 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 the very essence of a Christian's temper. The precepts to this purpose are numberless and ex-.

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 rancorous, his 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."

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

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