The inquiry, you see, is of the last importance; for this shame of Christ, in whomsoever it prevails, and so far as it prevails, will be repaid in kind, in that day, when he shall come in glory, in that day when it so much concerns us to have boldness before him, in the day of judgment[266].
To assist you, then, in making this momentous inquiry, permit me to lay before you, gradually and distinctly, the CHIEF of those cases, which appear to me to express, or imply, the existence of this false shame; and may therefore let us see whether we are, or not, involved in the guilt of it.
I. They (if any such there be) who reject Christianity on the grounds of a fair impartial inquiry, cannot so properly be said to be ashamed of Christ, as to be convinced that he has no claim to their respect and veneration. For they deny him, they will say, not from a principle of shame, or disrespect, but of what they take to be right reason.
But then, if any oblique views have influenced their disbelief; if conceit, or vanity, or presumption, has any share in forming their conclusions; if a careless or fastidious neglect of the means, by which they might be better informed, has mixed itself with their inquiries; if they have felt the smallest disposition in themselves to struggle with evidence, or to be concluded by any thing but evidence; if any, or all, of these motives can be imputed to them, they will find themselves liable, more or less, to the charge of the text; and it surely concerns them to see that they stand clear of all such imputations: It concerns them the more, because, if the revelation be divine, the revealer knew what evidence was fit to be given of it, and that the evidence given was sufficient to the conviction of a reasonable inquirer. To the severe scrutiny of their own hearts, the disbelievers on principle are, therefore, referred: and, if their heart condemn them in any degree, let them reflect with awe, that God is greater than their heart, and knoweth all things[267].
But, whatever these immaculate unbelievers may have to say for themselves, there are others who have the spots of shame indelibly impressed upon them.
Such were the Jews of old, who rejected Christ, not because they wanted evidence of his mission (for they could not deny, nay they frankly owned, that he did many miracles[268]), but because he was the Son of a Carpenter[269]; because he was of Galilee[270], and dwelt at Nazareth; because their rulers did not believe in him[271]; because they were afraid of being put out of their synagogue[272]; because they loved the praise of men more than the praise of God[273]; in plain words, because on one account or other, they were ASHAMED OF HIM.
Such, too, in succeeding times, were many of the pagan wise men, who disbelieved, because the doctrine of the cross was foolishness to them[274]; because the Jews, who were the first converts to the faith and the first preachers of it, were, in their eyes, a contemptible people; because the vulgar were generally inclined to believe in him; because his doctrine contradicted and degraded their philosophy; because their pride of reason would not submit to be tutored by the Galilæan; in a word, for a hundred frivolous reasons, which only shewed, that they were ASHAMED OF HIM.
Such, too, in later times (may we affirm without a breach of charity) have been, and are, many of those over-modest men, who know not how to withstand the raillery of prophane scoffers; who think the credit of their parts concerned in rejecting their creed, and applaud themselves for sitting loose to the principles, which they call the prejudices, of their Christian education; who affect to have a religion of their own making, if they have any at all, or, rather, disclaim all regard to religion, on the authority of this or that renowned patriarch of infidelity; to say all, in a word, who have the infirmity, and yet make it a matter of vanity, to be ashamed of Jesus.
Now, of such unbelievers it must be said, that they clearly come within the description of the text; they are ashamed of the Son of man, and yet, perhaps, glory in their shame: to what end, let them reflect, when they read on, and find, that of such shall the Son of man, in his turn, be ashamed, when he shall came in his own glory, and in his Father’s, and of the holy Angels.
II. [1.] Of men professing Christianity, they are most exposed to the censure of the text, who, under a full conviction that Jesus is the Christ, yet, in WORDS, formally disown and reject him. Such was the Apostle Peter, who thrice denied his Lord, though he had not the least doubt of his divine pretensions. And why did he deny him? Because, it lessened him in the eyes of a stranger or two, to have it believed by them, that he was connected with a supposed criminal; because he had not the confidence to bear up against the reproach of a maid-servant, who looked earnestly upon him, and said, This man was, also, with him. Such was the power, which a false shame had upon this great, and otherwise fervent, disciple of Christ! A memorable instance of human frailty, which should admonish believers to be on their guard against all approaches towards a crime, the less pardonable, because committed against the clear sense of the mind, and almost without temptation.