law of his Saviour has been a delight from his youth up-who has made it his study by day, and his meditation by nightshould we ask in what terms he would be inclined to designate it, he will answer at once, "God is love, and love shines conspicuous in every page of his communication."

There can be no doubt that such would be the opinion formed of the Christian revelation by every one who examines it-nor can there be a doubt that such an opinion is correct. If it be not indeed, our dispensation is misnamed, and we must seek for some other title than that of Gospel, or good tidings, by which to designate it.

But though this be true of the general tenor of the Christian law, though upon the whole it does speak most comfortably to our Jerusalem, delivering a message of great joy to us, and to all people; yet we shall be very wrong to conclude, that from beginning to end there is nothing in it of an opposite tendency. We shall be very wrong to conclude, that when Je

hovah laid aside the terrors of Mount Sinai, the thunder, and the lightning, and the dark cloud, he threw aside also those essential attributes of his nature, detestation of sin, and the inclination to take vengeance upon hardened and impenitent sinners. The Gospel has its threatenings as well as its promises; threatenings the more awful in proportion to the greatness of the mercy which the obstinate offender rejects. For "if he that despised Moses' law, died without mercy under two or three witnesses, of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace '."

The Gospel in fact, speaking out of love towards all, and seeking the salvation of every human being, addresses a different language to different descrip

'Heb. x. 28, 29.

tions of men. It will be well for us to remember this at all times, and not to suffer the comfort and delight, which we must experience in meditating upon the goodness and loving-kindness of the Lord, to exclude from our thoughts altogether that severity which he can assume when needful, or those "hard sayings" which stand recorded for the warning and instruction of mankind.

One striking example of such sayings is afforded us in the words of the text. At a certain period in his ministry, our Saviour finds himself attended by great multitudes. Numbers, actuated no doubt by every different motive, were following him from place to place. Some that they might witness his miracles, others that they might benefit by them: some that they might hang upon the heavenly wisdom of his words, others that they might catch him in his speech, and so find occasion against him. If it were our object at present to seek for proofs of the truth and accuracy of the Gospel records-if we wished to show that Jesus

was no impostor, and that his historians were candid and impartial recorders of the events which they relate, we have an argument before us which might be applied with considerable effect. But even in a practical point of view, the remarkable address of Jesus to the multitude is

worthy deep attention. "If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple.'

Now this surely is one of those hard sayings, after the delivery of which many must necessarily turn back, and walk no more with him. Why then deliver it at all? The avowed object of Christ, was to make converts, why then speak in language so calculated to drive numbers away for ever?-Why, for this very reason, because his object was to make converts-honest and earnest, yet cool and calculating converts. It was no part of his design or wish, that his progress should be attended, and his triumph swelled by a crowd of mere wonderers.

It was their conviction that he aimed at on their own account, and unless this were produced, it afforded him no gratification to hear them exclaim, "It was never so seen in Israel'," and "Never man spake like this man 2." The address therefore, of which the text forms a part, was intended to show the multitude that he was not deceived by their accompanying him, and to warn them not to deceive themselves. It was intended to show that mere followers would not be looked upon as disciples, and to point out the cost to be encountered before the latter title could be earned.

And after the same manner our Lord still speaks to all who are about to take his yoke upon them. I offer you, he says, (to employ a paraphrase of the passage), I freely offer you eternal life. But be not deceived. It is necessary in order to your attaining this happiness, that you prepare yourselves with resolution and constancy, to perform the conditions re

1 Matt. ix. 33.

2

John vii. 46.