show the absurdity of such an expectation. What! when God appeals to the noblest and most generous instincts of our fallen nature, by a love unmerited, immense, unspeakable, do you defraud yourself as much as possible of the object of such a tender appeal, and only dream of prevailing against God by the very excess of his mercy? But we will not dwell upon this consideration; for, on the supposition just made, such language would be unintelligible to you. We will say to you but one thing more, and that seriously: it is, that this very love which makes you presumptuous, ought to make you tremble. Beware of comparing God to those weak persons whose injudicious benevolence encourages and nourishes the vice and the ingratitude which abuse it-benevolence unworthy of a just man, more unworthy of an upright magistrate-how much more unworthy still of "the Judge of all the earth!" The love of God is a holy love, with which is associated hatred of sin; and never, I repeat, neither in the deluge, nor in Sodom and Gomorrah, nor in Egypt, nor in Canaan, nor on Sinai, was this hatred so strikingly manifested as on the cross. If you continue in your sins and your unbelief, the love of God can find no access to you; God himself can not show you his favor. He can not do it without obscuring his holiness, and compromising his honor. He can not do it-just as Jesus "could do no mighty works" among the Nazarenes, "because of their unbelief." He can not do it, because you "reject the counsel of God against yourselves." "If ye believe not, he abideth faithful: he can not deny himself."

But more than this. The love of God will find access to the unbeliever, but only to aggravate his misery. If you persist in your ways, the time will come when you will be compelled to wish that you had never been thus loved; because the love of God, yea, the love of God itself, will leave you without consolation, without excuse, and without resource. Without consolation; for, had you been less loved, you might, perchance, hope for some alleviation from the reproaches of your conscience and the bitterness of your remorse. But how will you find alleviation, when you reflect that God hath so loved you as to deliver to death for you his only-begotten and well-beloved Son? What depth of agony in this thought? to perish when you had such a Saviour-to have been so loved and to have come to "this place of torment!" Without excuse; for if you had been less loved, you might have attempted some vindication of yourself before the tribunal of the sovereign Judge. But what can you reply? How dare to open your mouth, when reminded of how much he has loved you, and what price he has paid for your redemption? Weigh well these words: "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 unclean thing, and hath done despite unto the Spirit of grace? "It is a fearful thing to fall into the hands of

the living God!" Fearful-and why? You have just heard; because of the very favor that we have received; because of the love that God has manifested to us. Lastly, and above all, you will be without resource. If you had been less loved, you might, perhaps, have dreamt of some fresh manifestation of love, sufficient to make amends for your sins, and relieve your misery. But what hope of this sort can you indulge, when God has "delivered up his own Son, and spared not even him?" Can you expect another victim to be sacrificed, for you alone? -a victim more precious in God's sight, than his only-begotten and well-beloved Son-more glorious than the "brightness of his glory, and the express image of his person"-more efficacious than "the Lamb of God, who taketh away the sin of the world"—more majestic than “the King of kings, and Lord of lords"-more pure than "the Holy One”— more capable of delivering you than "the Wonderful, the Counselor, the mighty God, the everlasting Father, the Prince of Peace?" No, no! "If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking-for of judgment and fiery indignation, which shall devour the adversaries." Thus God takes us to witness against ourselves, that there is nothing more that he could have done for us. "Judge, I pray you, betwixt me and my vineyard. What more could I have done for my vineyard, that I have not done in it ?" All is exhausted-exhausted by love-and the resources fail only because the love of God has already given itself-given itself entire.

It is necessary then to say, whatever repugnance we may feel to offer considerations of this nature upon such a subject, it is necessary to say to those who speculate upon the love of God, and who reckon upon profiting by it without believing it,—that the love of God, in all probability, will be your greatest torment. This thought is not new; many theologians have expressed the same. Perhaps it is principally this love, which will render your regrets more acute, your unbelief more criminal, your condition more deplorable. Perhaps it is this love which will make manifest the justice of the future judgment, and which will explain the mystery of eternal punishment. Perhaps our text will receive in hell a striking though fearful confirmation. Perhaps the love of God will not be less spoken of (although, alas! with far different emotions), in the abode of the damned, than in that of the blessed. There is more in this than mere hypothesis. Impious wretches, on their death-beds, in spite of themselves, forced by their fearful forebodings, have borne witness by their blasphemies to the love of God, henceforth closed to them, but closed by themselves alone. The Holy Spirit in the Apocalypse reveals the enemies of the Lord as recognizing him, but with terror, as the Lamb of God, and saying to the mountains and to the rocks, "Fall on us, and cover us from him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of wrath is come; and who is

able to abide it ?" "The wrath of the Lamb!" Strange, appalling association of ideas! The wrath of the lion is in the order of nature; but the wrath of the Lamb has in it something unnatural, and which renders it intensely fearful. The more opposed it is to his character, the more evident is it that it is just, that it is provoked, that it is inevitable, when it is displayed. And if its wretched victims recognize still the Lamb in him who strikes them, this attribute of love, will but extort their homage to aggravate their terror. Ah, may you never have to fly before the wrath of the Lamb! May the time never come when it shall be your greatest calamity, to have been loved with so great a love, and redeemed at so great a price: a time when, discovering too late the truth of our text, you shall confess, but with rage in your hearts, that God is love!

But, though we thus speak, we hope "better things of you, and things which accompany salvation." No longer, we trust, will you close your heart to the love of God, nor live without faith in a God who is love. By this faith you will save your soul-by it you will become a new man. This love of God, ever before your eyes, will impart itself to you, and renew your whole being. It is by feeling one's self loved, that one learns to love; and selfishness reigns, only because we are ignorant of the love of God. "He that loveth not, knoweth not God." You will love as you have been loved. You will love God, because God first loved you. You will love your neighbor, because God hath loved both him and you. Do you not see the new life for which such a change will fit you? I see you a follower of God, a dear child, henceforth living only to diffuse around you the love wherewith God has filled your heart. I see you, according to the example of Christ who hath loved you, "going about doing good," and finding your enjoyment in privations, fatigues, and sacrifices. I see you, "constrained by the love of Christ," weaned from your own will, from the love of money, and of the empty pleasures of the world, consoling the afflicted, comforting the poor, visiting the sick, and carrying with you everywhere Jesus Christ and his benefits. Then will the image and likeness of God be formed anew in your souls! -then you will "dwell in God, and God in you." If to be loved is the life of the soul, is not loving its enjoyment? If to be loved is the whole doctrine of the gospel, is not loving its whole morality? To love as we are loved, is not this heaven upon earth, while anticipating that it shall be heaven in heaven? Happy are you, if the love of God so penetrate you, that, in whatever view you are regarded, no better description of your character can be given, than that which love inspired St. John to write of God! Happy if it may be said of you, he is love! his words are love! his works are love! his zeal is love! his labor is love! his joys are love! his tears are love! his reproofs are love! his judgments are love! Happy, above all, if that God "who trieth the hearts and the reins," can add, his heart also is love! Amen.

DISCOURSE

XIV.

J. H. GRANDPIERRE, D.D.*

THIS celebrated representative of French Protestantism, was born at Neufchatel, in Switzerland, and is now probably about sixty years of age. He was educated partly at Neufchatel, and partly at Lausanne, where he made great proficiency in his literary and theological studies. He preached for several years in Basel, to the same church which enjoyed the services of Vinet, while Professor of the French language and literature in the University of Basel. He subsequently removed to Paris, where he has acted for years as President or Director of the Missionary Institute, for the preparation of young men for the work of foreign missions. He also preached for a time, in connection with the pious and eloquent Audebez, whose discourses are distinguished for sound sense, and evangelical unction, in the chapel of the Rue Taitbout, which is supported by voluntary contribution. Becoming somewhat dissatisfied with the management of this chapel, Grandpierre re-entered the "National Communion," and became the pastor of the church of the Batignolles. He now holds the pastorate vacated by the death of Adolphe Monod, in Paris. Grandpierre is a man of distinguished learning, great piety, and persuasive eloquence. He is the author of a volume of interesting and instructive Lectures on the Pentateuch, several volumes of discourses, and various tracts and disquisitions, chiefly religious. His style is clear and elevated, vivacious and elegant. All his discourses are pervaded by sound sense, elevated views, and ardent piety. Equally practical with those of Monod, they are more philosophical in their tone, and occasionally display a high range of thought. In this respect they are more akin to those of Vinet, though less powerful and striking. He reasons clearly and calmly; and is not unfrequently original in his thoughts and mode of expression. Three volumes of his sermons form a series, under the title of "Discours Evangeliques:" the first being on Christian Doctrine, the second on the Christian Life, and the third on the Harmonies of the Christian System, and entitled "Unity and Variety,” in which he brings doctrine and practice together, and shows the wonderful adjustment and harmony of the whole Christian scheme.

Grandpierre is said to be tall and thin, stoops a little, and has a fine benignant expression. Dr. Stevens, speaking of Grandpierre, as seen among the "notables," at the recent meeting of the Evangelical Alliance in Paris, says: "Take the fine classic contour of Wilbur Fisk, and wrinkle thoroughly its integuments with care or suffering, and you will have a good copy of this able Frenchman's features. Most of

*We have been able to obtain few materials for this sketch beyond those contained in Turnbull's "Pulpit Orators of France and Switzerland." To this source our obligations are cheerfully acknowledged.

these Protestant leaders look battle-worn, and there has been abundant reason for the fact. We American Christians, with heterodoxy always in an obscure minority, can hardly appreciate the position of earnest and talented men, who have had to bear up the cross for half a century and more, amid a sneering philosophy, the universal scoffs of men of letters, the machinations of a superstitious and cruel hierarchy which murdered or exiled their fathers, and-bitterest sorrow of all-the treachery of their own associates. But the times are changing and their reward will come! Grandpierre opened the Convention with a powerful speech. He has since occupied a back corner of the platform, almost hidden from observation. I consider him one of the soundest and strongest men of French Protestantism." His voice is powerful, and he speaks with much animation. His hearers cherish for him the highest reverence; indeed, all who know him regard him as a good man, as well as an able and eloquent preacher. He is an enthusiastic friend of missions, and acted for many years as secretary of the Missionary Society.

The following beautiful discourse will give a good idea of his style of preaching.

THE TEARS OF JESUS.

"Jesus wept."-JOHN, xi. 35.

THERE are some things in the gospel, my brethren, which open to faith and piety, classes of ideas peculiar to themselves; which give rise to the deepest reflections; and in dwelling upon which, the soul, absorbed and overwhelmed, finds itself led to feel rather than to speak-to adore rather than to explain. The words which compose our text are among these deep things. Jesus weeping, is the spectacle which is offered for our contemplation: the tears of Jesus form the vast and inexhaustible subject on which we are called to meditate.

Before entering on such a subject, I feel myself constrained to invoke thy aid, Lord Jesus-Saviour; once humbled, but now glorified!—God, once manifest in the flesh, to bear our sorrows and our griefs, to be touched with the feeling of our infirmities, and to deliver us from all our woes, but now raised to the right hand of the Majesty on high, where thou reignest over the empire of sin and death! Ah! who but thyself can reveal to us wherefore thou didst weep?-who but thyself can impress the important lessons to be learned from thy tears? Impart, then, Saviour, thy divine illumination, to guide us into those depths where we should be lost without it! Descend with thy servant into that mine into which thou hast commanded all to search, and let him draw from thence spiritual riches for himself and for his brethren! Amen.

The Saviour's grief at the tomb of Lazarus has been attributed to various causes. Some ascribe it to the unbelief of the Jews, who, after having witnessed so many miracles which he had already wrought, yet