which we ftrive to maintain by unworthy pretences a gainst the struggling fense of inward duty?-do we derive from it even present gain, to make a momentary compenfation for the eternal lofs? No, worldly reputation, and interest are, when rightly confidered, in favour of religion. But when the foul, when the hopes of falvation, when the judgment of God, are put in the balance against a flander, a fneer, a fufpicion, a look of miferablemortals, and outweighed-Oh! infinite folly! My brethren, eternity alone can disclose it in its full magnitude; when we shall fee, in the dreadful light of everlasting burnings, the vanity of human opinion, and all the terrors of that denunciation, of him also shall the Son of Max be ashamed.

Secondly, Having endeavoured, in few words, to illustrate the folly of being ashamed of religion, I fhall, with equal brevity, illuftrate its guilt. Its guilt confifts in exalting the authority of man above the glory of God; in ingratitude to him, who was not afhamed of us; and in promoting vice by the pernicious influence of our example.

1. In exalting the authority of man above the glory of God.

His infinite perfection, independently on his rights as our Creator, has a fupreme claim to our adoration and love. He is infinitely more worthy than any of his creatures, of the fervent and entire devotion of our hearts. He who hath created the powers of understanding and enjoyment, is able to fill them with confummate and eternal confolations. Not to love him, therefore, not to make his glory predominant over all other objects, is an evidence that the heart is blind to moral beauty, and corrupted in all its affections. But to make man the arbiter of our duty to God, to make the Divine Glory stoop to the pleafure or opinion of a miserable worm, is a

crime beyond expreffion. Its malignity is to be eftimated from the perfection of Him who is offended; and, like that, it is infinite.

2. The guilt of this fin confifts, in the next place, in ingratitude to Him who was not ashamed of us.

Ingratitude to a benefactor is among the moft detefted vices. If the ingratitude of men, for the bleffings of falvation, strikes us with lefs horror than other examples of this fin, it is because we are involved in the common crime it is because we do not difcern in the light of faith, the infinite diftance between the Creator and the creature. But when he descends from his eternal throne -when the incarnate Deity fubmits to fuffer-when the Divine Glory was not ashamed of human weakness, that finners should be afhamed of him-be astonished O heavens, at this! and tremble thou earth, who bearest in thy bofom fuch guilt!

It has fometimes been asked by those who are not willing to make great facrifices, whether we may not acquit ourfelves of duty in fecret, without expofing our profeffion to the view of those who would infult or deride it? -I answer, No.-Sincerity glories in its object; And when God is the object, the foul, occupied in the bleffedness of its portion, forgets in a measure the applause or cenfure of the world-his glory will be a fufficient portion when the world frowns-the fenfe of his love will fupport the heart against the fear of its reproach. Shame to that worldly prudence that is afhamed of its God!

Shall fin, the disgrace of our nature, walk among us with elevated and impudent forehead?-And shall religion, the glory of the reafonable foul, blush and retire, left the profane eyes of men, dazzled with its beauty, fhould not be able to endure the fight..

3. Its guilt confists, in the last place, in promoting vice by the pernicious influence of our example.

Example is contagious, and the world becomes more corrupted from the vice that is already in it. To decline the profeffion of religion through falfe fhame, is, in fome refpects, more injurious to the interests of virtue in the world, than open impiety. This fometimes prevents imitation, by a certain horror at its enormity.-That, by preferving greater decency, more effectually infinuates its poison. Your example proclaims your unbelief, or your contempt of the gofpel; and invites others to receive it with incredulity, or to treat it with fcorn. In account of the Divine Juftice, the depravity and perhaps the perdition of many finners, shall be charged to that- criminal fhame which alienates you from the life of God, and shall go to augment your guilt.

In the conclufion of this discourse, permit me to remark, that although Divine grace alone can effectually secure the heart, and raise it above the influence of a falfe and unholy fhame; yet it will greatly contribute to this happy effect, to have early established juft ideas of honour and shame, by a well directed education. It is of great importance, in the beginning of life, to pre-occupy the mind by good impreffions-to teach it to reverence God, before it has yet feen the beauties of holiness-to honours before it has learned to love religion-and to prepare it to defpife before it has arrived to deteft the vices and the follies of the world. It is of the greater importance, because our habits and opinions are conftantly and imperceptibly forming, by all that we see and hear. If religion does not early impart fuch as are rational and juft, the world will neceffarily prepoffefs the mind with fuch as are pernicious and falfe. Falfe fhame will withhold it from

from the influence of piety-falfe honour will raise up within it the most dangerous enemies to falvation.

Let parents and inftructors, therefore, be diligent to discharge their duty with fidelity to the rifing generation. The most happy fruits will reward your prudent and honeft zeal. Reflect what advantages you enjoy, when you plead the cause of piety against vice, and of heaven against the world. What can be more glorious than the fervice of the King of kings? What more great and worthy than virtue, which brings to perfection all the beft and nobleft principles of human nature? Religion is the true glory as well as happiness of man. It is fin only that is his real fhame. It is filled, befides, with unspeakable danger, and is speedily tending to eternal ruin.

Suffer me to extend a little this idea. It is ftrongly implied in the expreffion of our Saviour, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy angels. All miferies are included in this threatning.-When God condefcends to treat the finner in this language of farcaftic contempt, it ftrikes me as the most fearful denunciation of Divine vengeance. Other threatenings feem more definitely to mark their penalties: This prefents nothing diftinctly to the imagination, but holds up every thing most terrible to our fears.-Shall I call up to view the laft tribunal? the heavens on fire; the earth fhaken and moved out of its place; the elements melting with fervent heat before the wrath of God and of the Lamb?-Shall I speak of Tophet that is ordained of old, the pile whereof is fire and much wood; and the breath of the Lord as a fiream of brimflone, doth kindle it? And fhall I not fay, after all, that his most fearful fentence is, " of him fhall the Son of Man be ashamed?"-This is indignant juftice, heightened by contempt. The flames of anger may confume the

finner

finner-fhame will bury him for ever from his fight.-What! banished from thy fight, O merciful Saviour of men! This is indeed the blackness of everlasting darknefs!

Let thofe unhappy men who are ashamed of Chrift and of his words, deeply reflect on this dreadful destiny! -To perfuade you to this wife and neceffary refolution, is the whole object of the present difcourfe. May the Spirit of God add to these reflections his own evidence, and his almighty energy! May he impart to us a wife eftimate of eternity and time! of the opinions of men, and the approbation of God!And now to the King eternal, immortal, and invifible, be rendered, through Jefus Chrift, all honour, glory and praise, from all on earth, and all in heaven! Amen.

SER