ness despised as obstinacy, and joy in the Holy Ghost insulted as the offspring of spiritual pride, religion may suffer from the contempt due only to the gross and disgusting pictures which sophists and buffoons have drawn of it. There are a thousand tricks by which wit and humour may pervert the mysteries of the cross, and connect them with low and ridiculous associations, with which they have no natural affinity. Through the fatal imposture of words, by mean and vulgar analogies, the eccentricities of good men may be artfully exaggerated, their ignorance and frailties conspicuously set off, and true piety dexterously confounded with hypocrisy and fraud. In every age skeptics have relied more upon the power of sarcasm, than upon the power of argument. The enemies of Christianity, as Dr. Paley justly remarks, have pursued her with poisoned weapons. A sophism may be detected, but who can refute a sneer. When infidelity ceased to be confined to the circles of philosophers, and began to court the approbation of the crowd,

it abandoned whatever dignity and elegance it formerly possessed, and descended to the lowest forms of buffoonery. It dropped the mask of the sage, assumed the character of the harlequin, relinquished argument, and betook itself to ribaldry. The design of the French philosophers was not to discuss the merits of Christianity, but to present it in false lights, to exhibit it in uncouth and revolting attitudes, to attach disgusting or ridiculous associations with its peculiar doctrines, and to cover it with the contempt which was due only to the odious pictures themselves had drawn. It has been the trick of the profane, in every age, to deride the pretensions to spiritual religion, and it requires no ordinary degree of courage, to resist the contempt to which the profession of vital religion is exposed in the world. When it is industriously connected with ideas of littleness, meanness, and fanaticism, represented as the property of narrow spirits and of coward hearts, the temptation is very strong to be ashamed of its doctrines, its promises, and its hopes.

Such is the depravity of men, that singular virtue is made the object of reproach, while singular vice, or singular error, may be the means of distinction. Hence our Saviour brings the awful sanctions of eternity to bear upon those who are in danger of surrendering truth to a jest-their honest opinions to raillery and banter. He points to a shame with which sin shall be finally accompanied, more tremendous and appalling than all the reproaches of men-an everlasting contempt. which shall astonish and overwhelm the guilty-when God shall laugh at his calamity, and mock when his fear cometh. "Whosoever is ashamed of me, and of my words, of him also shall the Son of man be ashamed when he comes in the glory of the Father with the holy angels."

We should particularly guard against the irregular influence of shame, because its operations do not always stop at the suppression or concealment of obnoxious opinions. The rebukes of conscience must be silenced by pleas, and the self-respect we have forfeited

must be regained by evasions.

by evasions. He who is ashamed of the truth will soon proceed to condemn it. He who is afraid to profess Christ will soon be tempted to deny him. He that is not prepared to suffer will soon be induced to betray. That character alone is great in which the love of truth is supreme, habitually superior to the clamours of prejudice, the surmises of ignorance, and the jeers of contempt.

I have now described briefly and rapidly the characteristics of the love of truth, which was previously evinced to be a duty, and pointed out some of the dangers to which we are exposed, of foregoing its claims. My design has been to commend this spirit to your hearts. It is the foundation of all solid excellence. It gives stability to character, and distinguishes firmness from obstinacy. It makes the man of principle. You may be distinguished in the world without it; but you never can have the approbation of your own hearts, or the smile of God. You never can perfect and adorn your natures.

Learn to in

vestigate, to examine, to try the principles that are proposed to you, and make it a fixed rule to regulate your assent by no authority but that of evidence. Never be in love with opinions upon any foreign or adventitious grounds; cleave to them only because they are the truth. Hear instruction, and be wise, and refuse it not. "Blessed," says Divine Wisdom, "is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whoso findeth me, findeth life, and shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul; all they that hate me love death."