This prediction has been accurately fulfilled in the primitive ages, and at various subsequent periods when the Church has been subject to persecution. The early defenders of Christianity made it a formal complaint, that the nearest relations, when any occasion of dispute happened, revenged themselves on the objects of their enmity, by laying an accusation against them as Christians, which rendered them liable to examination, imprisonment, or death.

But the words go farther than this, and imply, that from the time when the religion which Jesus was now teaching should have possession in the world, difference of opinion would prevail concerning it which would prove stronger than natural affection, and require natural affection to be sacrificed. For the relinquishment of relations and friends is included among the duties which his followers may be called to exercise; and he affirms, whoever "loveth father or mother more than me, is not worthy of me; and

8 Milner, i. 207; and an interesting example from Justin, p. 191.

he that loveth son or daughter more than mé, is not worthy of me."

Did it appear probable that such should be the effect of a religion like the Christian? which inculcates peace, forbearance, charity, good-will towards all men; which allows no lower measure of love to others, than that which we bear towards ourselves; which prohibits envy, by teaching humility; which restrains anger, by requiring meekness and patience; which cuts up malice by the roots, by forbidding the very approach to dissension. Surely an ordinary teacher would not have ventured upon this seeming contradiction between the precepts which he enforced, and the practice which he foretold.

What reason indeed was there for imagining, that such could be the effect of any religion? The world had hitherto had no experience of the kind. The divisions here predicted,

• Matt. x. 37.

suppose an earnestness, an anxiety, a sensibility on the subject of religion, of which no trace had existed beyond the Jewish nation, and which a law so literal as theirs gives less scope for than the comprehensive precepts of the Gospel: among other nations it had been utterly unknown.

Injunctions such as these: "Not to love the world, nor the things of the world;""not to be conformed to the world;" not to " lay up treasure on earth, but in heaven;" to "resist not evil;" to "seek first the kingdom of God and his righteousness;" with numerous other passages which occur in the Gospel to the same effect; have always been interpreted with different degrees of strictness, even among those who acknowledge their obligation; and have always been practically neglected by many, who nevertheless do not deny the authority from which they proceed. Thus much, it will be thought, was easily deducible from the nature of human character. But was it obvious, that these differences would not exist, even among

members of the same family, without producing an acrimonious feeling, and often a high degree of rancour and animosity?

Nothing can be more contrary to both the letter and the spirit of the Gospel, than these angry feelings. It inculcates all those graces and qualities of mind, which soften the impression of dislike resulting from difference of sentiment. It recommends every possible tenderness even towards those who undervalue or neglect religion. It suggests reasons, which, if properly understood or considered, must always prevent those who profess and cordially embrace it, from engaging in vehement contention. Yet experience has proved, that dissensions and enmity are frequently excited from no other cause than an indifference of this world's advantages on the one side, and a pursuit of them on the other.

This was now about to be witnessed for the first time, because Christianity was about to stir up in the world, for the first time to any consi

derable degree, religious earnestness, and sensibility. And its author described from the beginning, even whilst the parts were not yet completed and put together, this powerful moral engine in future operation: he described the results, which should proceed from the new relations under which it brought mankind, and from the new springs of action which it has set at work. An impostor might have done this, where it was likely to favour his scheme; but would he have done it, where it was likely to raise a prejudice against him? An enthusiast might have attempted this; but would the results have answered his predictions?

III. The argument which I am endeavouring to illustrate, is strongly corroborated by the allusions which the discourses of Jesus contain to the reception which his doctrines should afterwards meet with among mankind.

He assumes, in the first place, that his religion shall spread, and make its way, and establish itself far and wide. It was an original