prepared to expect that their faith would expose them to persecution. But we must now confine the application of the words to our circumstances, and during the remainder of this discourse, inquire what instruction and comfort we may derive from the remarkable words, "Think not that I am come to send peace on earth: I came not to send peace, but a sword."

Now it will, I suppose, be conceded, that the words have an application to our own time and circumstances; and that while there is evil remaining in the world, we must expect that the Gospel will not produce peace on earth, but rather division. That while its effects on the individual who is brought under its influence, will be the peaceable fruits of righteousness; its effect with regard to the world will be to set one against another, and often to separate those who in opinion and sentiment ought to be but one. I say that this application of the words will probably be conceded. Because in point of fact there is not one among us, who is not upon his own principles obliged to concede it. A family, suppose, is em

barked in common crime. The grace of God is implanted in the heart of a member of that family, and he is brought under the influence of the Gospel. There is an immediate breaking up of their unholy union. The man is immediately at variance with all who were the partners of his sin. For he can no longer partake in what he knows to be wrong, and they cannot find any satisfaction in intercourse with one whose very presence is a reproach to them. The bond of union may be friendship, or kindred, or acquaintance—it matters notit cannot resist the influence of the superior principle. If the connection was one of evil, the Gospel will sever it—it will be to it a sword. Now here is a case about which all must be agreed, and it throws a strong light on what our Lord meant, when he said, "Think not that I am come to send peace on earth: I came not to send peace, but a sword."

There are many things forbidden by the Gospel, which it is very difficult to prove to be criminal to one who is not under the spirit of the Gospel. The love of Christ.

constrains the believer to many a duty, which it is not easy to find distinctly required by the express words of Scripture. Not that there is any real practical difficulty in Christian morals-not that with such maxims as that which bids us do whatsoever we do in word or deed in the name of the Lord Jesus, and that which tells us to do all, whatsoever we do, to the glory of God, and with the Spirit of God directing us, we may not steer in safety through all the dangers of our course, and reach at length the desired haven—but till by grace we have been made to feel the holiness of God, and the strictness of His law, we are not likely to appreciate the requirements of the Gospel, for we know nothing of its real character and spirit. But the Christian knows it. He regards himself as a lost sinner-owing all to the free mercy of God-bought with a price, and therefore bound to glorify God with his body and his spirit, which are God's. Feeling the "mercies of God, he presents his body a living sacrifice, holy, acceptable unto God, his reasonable ser

vice." And in the course of what he does, he will infallibly do much which will expose him to the world's hatred. His time is God's-he cannot waste his time. His talents, whatever they are, are God's; he cannot pervert them. He is zealous for the honour of God; he cannot therefore with unconcern hear sinful language, or witness sinful conduct. In short, he cannot act on the world's maxims, or join in the world's pursuits and amusements. And what is the consequence? The world hates him and many of those whom once he loved, or esteemed and honoured the most, dislike him or despise him; and, cut off in sentiment from what he may perhaps have held dearest, he is a living commentary on the Lord's words, "Think not that I am come to send peace on earth: I came not to send peace, but a sword."

There can be no doubt about the effect. There is no denying, that if a man does consistently act upon principle, and, keeping his eye upon the pillar that moves before him, follows its guidance wherever it may lead, he will have a full measure of

the world's enmity; and, except under very peculiar circumstances, he will meet with opposition. But what is the cause of this? Why should the best, and the holiest, and the most admirable, be often treated as the offscouring of all things? Simply because the world is an evil world, because it is under the power of sin, and because the principle which is supreme in the Christian is utterly at variance with the principle which is supreme in the world. There are some substances in nature that are of such a different character, that they cannot be brought to combine: they are not more opposed to one another than are the spirit of the world, and the spirit of the Gospel.

My brethren, what do we learn from this subject? That we must expect opposition in a consistent course of duty-we learn that from the whole tenor of Scripture. If we are really impressed with a sense of what we owe to God, we cannot have the friendship of the world. The world may admire us, and esteem us-and we are not what we should be, unless the world is forced to regard us with esteem