emies of the cross of Christ. You may be wise in the knowledge of the schools, and yet lose your souls. Your duty is to inquire, but not simply for the purpose of gratifying curiosity. You are to inquire, that you may be transformed into the divine nature, that you may by the knowledge of the truth be renewed in the spirit and temper of your minds. Knowledge without practice will but increase your guilt, and aggravate your condemnation. What advantage will it be to you, when you stand before your judge, to be able to say that you have made yourselves familiar with the speculations of every sect in religion and philosophy, if you are then found destitute of the spirit of your Master and Judge? What advantage would it be to a criminal, arraigned before a human tribunal to answer to an indictment for a capital crime, to be able to describe the different forms of government which exist in different nations, to recapitulate the different penalties affixed in different states to the same offence, and to show how differently wise men have speculated upon the laws and policy of civil society? What good would it do him to raise curious questions, and to confound those who heard him by a display of eloquence? He has sinned against the acknowledged principles of every good government. He has forfeited the protection of the laws. He is condemned, and, notwithstanding the ingenuity of his speculations, he meets the punishment which his crimes deserve. Nor will it avail us any more at the bar of Jesus to understand all mysteries, if we have neglected obedience to the laws of God. Our principal concern is then, not to gratify a vain curiosity, but to conform to the divine will. The time is short. We may, by wasting our opportunities for improvement in vain speculation, so close our hearts against what is practical in our religion, as to find the strait gate shut against us. Though this gate be wide enough for the admission of all, who seasonably and carefully endeavor to enter it, yet we may miss the opportunity

for gaining admission to the happiness to which it conducts. Our Saviour does not say, that any failed of gaining admission because there was no room, but because they came too late. With us, the moments of life are fast hastening away. The retributions of eternity are rapidly approaching. Let us then be admonished both by the exhortation and the warning of Jesus. Let us strive to enter in at the strait gate, fearing lest we be among the many, who shall seek to enter in, and shall not be able.

SERMON XXV.

CHRISTIANITY A COMPASSIONATE RELIGION.

MATTHEW XXVI. 39.

O MY FATHER, IF IT BE POSSIBLE, LET THIS CUP PASS FROM ME: NEVERTHELESS, NOT AS I WILL, BUT AS THOU WILT.

THERE is something wonderfully touching in the simple narrative connected with my text. The situation of the benevolent sufferer is truly affecting. A most interesting life was about coming to its close. All the circumstances of terror, which were to attend the final scene, were in distinct view to the Saviour's mind. He saw who was to betray him, and how he was to be mocked by an infatuated populace. He saw the friends who had attended him scattered in the dark night of affliction. He had before him the awful scene of Calvary, the mockery, the torture, the desertion, the convulsions of expiring nature. He saw too the awful doom, by which the agents in that melancholy tragedy were to expiate their guilt; and he knew also what perils and sufferings awaited those, who should advocate his cause in the world, and be instrumental in building up the kingdom of righteousness. He saw the path, which his apostles and ministers were to tread, crimsoned with the blood of martyrs. With such a prospect before him, was it to be expected that he should have remained unmoved? Should no painful emotion have

arisen? Should none have been expressed? God could indeed have so sustained his Son, that he should not have experienced any sensations of suffering. But the suffering Jesus was to be an example for suffering man; and can man expect not to feel the afflictions of life? If his sensibility to suffering be lost, his sensibility to joy must die with it, and he be as incapable of enjoying or communicating happiness, as he is of feeling pain. In order then to become an example to man in suffering, Jesus must have exhibited such traits of character as may be imitated, and such as would harmonize with the most perfect state of the affections of the human heart. He must have exhibited fortitude without insensibility; and feelings easily moved by the circumstances of life, without that weakness which shrinks from suffering when incurred in the path of duty. This is the character, which our blessed Master has placed before us. What can show this more strikingly than the passage which I have selected for the subject of this discourse? That he was not destitute of fortitude is evident. He conversed with his friends concerning his death with the most entire composure. He met with them and celebrated a feast. Here he gave them with the most perfect self-possession various important instructions, and established a memorial of the death, which he was soon to endure. All this was in perfect consistency with the habits of a mind confiding in God. But when comparatively alone, when holding communion in private with that merciful Father, to whom he had been accustomed to utter the inmost feelings of his soul, his emotions were strong. He felt as a man. The language of feeling was, O my Father, if it be possible, let this cup pass from me. Yet the fortitude of a confiding Son of God did not forsake him. The language of feeling was hushed. He had come to the world to suffer, and he would not shrink from the bitter cup. Not as I will; but as thou wilt. Father, glorify thy name. How natural, how impressive, how in

structive this affecting narrative! It is not my purpose, however, to dwell minutely upon it on the present occasion. I wish rather to direct your attention to the gospel of Jesus, (connected, as it ever must be, with his perfect example,) as a system of religion admirably suited to soothe the sufferings of human life, and to make them contribute essentially to man's eternal happiness.

In the views about to be given, I shall endeavor not to represent the condition of man in too gloomy colors; nor will it be supposed, I trust, from the subject of this discourse, that man is so situated as to need a religion, which is only fitted to soothe his sorrows. Far am I from believing, that human condition is such as to inspire gloomy feelings. The character of the divine government, as it applies to man even in this life, is decidedly benevolent. The purposes of God, so far as they are understood, are kind as well as wise. After all the complaints of ungrateful man, we can gather much from the actual provisions and dispensations of providence in proof of the divine benevo⚫lence. We shall discover, if we look as dutiful and affectionate children upon the works and providence of God, many proofs that a kind parent directs the affairs of men; and that, notwithstanding the guilty perversions of his gifts, which cause the worst evils of human life, this is on the whole a happy world. Yet sufferings are to be endured, and they are not few, nor easy to be borne. They are such as arise from the imperfection or guilt of man; such as are inseparable from our state, and necessary to our improvement. With these trials in view a merciful God has given us the religion of the gospel; and that this religion is admirably adapted to give fortitude, and to impart consolation to the heart, it is our present purpose to prove.

1. Whence proceed the greatest evils of human life? Come they from the necessary appointment of divine providence; or are they natural fruits of our own sins? Come