arm of judgment and of calamity. Many individuals, however, had escaped this general contempt of God. "Nevertheless," we are told, "many among the chief rulers believed on Christ." The evidence before them was too striking to be rejected, except by those who were thus sealed up unto condemnation. The character of Christ was without reproach. His reference to prophecy was remarkable: his power appeared to be unlimited. The very elements of the material world were under his controul. At his voice the eyes of the blind were opened; the ears of the deaf were unstopped; the pollutions of disease were cleansed. Even the regions of the grave were accessible to his command. At the same time his instructions were plain, spiritual, and authoritative. There was neither weakness in his reasoning nor compromise in his requirements. His doctrine, his character, his actions, his moral courage, these were all in symmetry and proportion, and were at the same time fully delineated in the records of their own prophets. The sentiments declared, the objects pursued, the actions performed, the promises explained by Christ; all these harmonized with the anticipations of prophecy. Every lineament of the predicted Messiah was actually to be remarked in the person, history, and character of Christ. And the evidence was daily accumulative. The

events of every hour were so many distinct attestations to the reality of his claims as the long-expected Deliverer, "the Saviour not of one nation only, but of the whole world." This evidence forced itself upon the minds of many, and even upon those of the higher classes of society. The proofs of his power, mercy, and goodness, were too numerous to be overlooked, except by those whom no evidence could satisfy, whom no authority could daunt, whom no moral beauty could allure, nor purity of character awe into respect. With the exception of these, many believed on him. But it is mournful to read, that the very persons who believed were at this time very unwilling to express these convictions of their minds. We have to notice, in the second place, II. THEIR RELUCTANCE TO CONFESS CHRIST BEFORE THE WORLD.

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Among the chief rulers also," we are told, many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue." The body of the nation, as we have already remarked, had rejected his claims. They had evinced an increasing animosity against his person, and character, and doctrine. The instructions which he delivered, were hateful to their pride and sensuality. His manner of life, ever associated with retirement and simplicity,

coveted no alliance with pomp and secular power. He favoured no prejudice and flattered no pretension. The will of God, the obedience of the heart, the sanctity of the affections, these he announced to be the true aim, and honour, and distinction of life. He spoke of the relations of eternity, and taught the necessity for pardon and atonement through his name. On these topics his accents were solemn, penetrating, and awful. The sensual heard them with disgust, the proud with indignation. All classes united to condemn and to resist his authority. They agreed to excommunicate from the synagogue and to brand with infamy every person who should admit the validity of his claims. This resolution was widely and distinctly known. To confess him to be the Messiah was, therefore, to ensure at once contempt and censure; was to forfeit reputation and to be cut off from many privileges of society. Such sacrifices few were willing to make. The persons to whom the text refers were reluctant to confess their faith, because such a confession implied the ultimate rejection from the synagogue. They were placed in the painful dilemma of forbearing to act upon the decisions of their own minds, or of encountering the scorn of friends and associates. They chose the former as, in their practical judgment,

the least evil of the two. They did not confess Christ.

III. And THE MOTIVE ON WHICH THEY MADE THIS CHOICE is clearly ascertained to us; it is added, "They loved the praise of men more than the praise of God.”

It is among the high distinctions of revelation, that it lays bare the heart of man; thereby to expose the sophist and to detect the hypocrite; thereby to separate the mingled qualities of human action, and to delineate before our eyes those great master principles by which men are really actuated. The scheme of earthly history is often to mislead and to delude: to wrap up the selfish end in the apparently gemereas action: to put forward some very secondary principle as if it were the primary: to obscure where the simple truth would not bear inspection; and to sacrifice virtue itself, if the meme caly can be secured. But the Book of God, mdited by him who knew what was in man,”and whose eye of £re penetrates through every disguise; this sacred book details actions as they are, and unveils motives in all their simplicity and strength, whether of good or er. In the passage before us, these men, who had not the overage to own their orvetens, and who drebere to confess Cinst: these men are stated to have refused to do this

Let us

simply because " they loved the praise of men' more than the praise of God." Before their own minds we can imagine many other motives to have been present. We can imagine the apologies which a worldly spirit would create: "We may serve the cause of truth better by delay than by too rapid a decision. trace his conduct more minutely; let us watch the effects of his integrity and courage upon the people. Let us contemplate the progress of his miracles and the extension of his power. If he be the Messiah he will soon throw off the humble garb of poverty and depression. Then we can act a more useful part, and abet his interests with greater hope of success. Our testimony would now be of little value; we should lose at once our own influence, and add nothing to the weight of his decisions. Prudence is a part of religion: let us wait a more auspicious moment in which to protect his cause and to confess his claims."

Now the value of all this mingled reasoning is destroyed by one voice of revelation. The true motive of action is at once detected; "They loved the praise of men more than the praise of God." They valued to a certain point the praise of God. To contemn it utterly is insanity; but they preferred the praise of men. The effects of the one were distant and unfelt: the effects of the other were near and flattering, and pro