the service of God, and the faith in Christ, require the observance of justice and charity, truth and purity, and all those relative and personal duties which the Scriptures copiously teach, and reason cannot refuse to approve. As the end of these doctrines and duties, the Divine oracles place beyond a doubt a future life, a future judgment, a future state of reward and punishment. These great motives are calculated to render us satisfied with our present lot, patient in tribulation, firm in temptation, and chiefly intent on faith, hope, and charity.

These principles and duties, which are mentioned briefly, and in general terms, open into a wide field for contemplation and practice. They are worthy of all the attention that can be be stowed on them, for their important nature and beneficial effects. They are the highest subjects of the most enlarged minds. They are plain and level to all minds, who attend to them as they demand. They place the privileges and abilities of men more on a level than they can be in any other respect. For he who most diligently seeks them will most certainly find them. These plain truths do indeed appear to comprise the practical part of religion. For what is the practical design and effect of religion? What can we suppose to

be the will of the Father, the object of the Redeemer, in the revelation of the Gospel? Is it not, to make men pious, and virtuous, and happy? Now the study and practice of these plain truths is piety, and virtue, and happiness. The study of difficult questions must be considered, not as the end of religion, but as a means of promoting the practical ends; and it may be so pursued as to obstruct the essential and real exercises. If an attention to the more arduous subjects have a tendency to lead us to pious sentiments and to the practice of duties, still it is useful principally on account of this effect; and therefore the greatest importance should be attributed to the practical consequences, rather than to the instrumental speculations. And if with some diversity of opinion, or some want of satisfaction on high points, different men may attain to equally good, and pious, and Christian lives, as experience often testifies, we may conclude that it is not absolutely necessary to pursue to a decision matters which often escape the strongest research. It is a deep impression of the Divine government which generally influences the mind, and not a particular knowl edge of the Divine proceedings. And this impression, these sentiments of submission, of trust and hope towards God, through Christ, may exist un

der different forms, and modes, and articles of religion.

Since, then, good and reasonable men agree so well in the sentimental and practical truths of Christianity, while they apparently differ much in theoretical opinions, have we not hence reason to conclude that the former are the instructions which were principally intended to be conveyed to us by the Gospel, and that the latter may serve at once to excite and humble our inquiries? And do we not here discern the true ground of Christian charity and unity? Is not this the uniformity of faith and practice which we should be most desirous to maintain? Is not this a sufficient uniformity to hold us in peace and concord, in friendship and fellowship? While each one may indulge a humble and religious desire to look into the deeper subjects, as he has opportunity, he should consider that the attainments which constitute him a Christian, and a fellow and friend. of Christians, are the graces and virtues of that character. This is the bond which might hold particular churches and societies together. This might hold different churches in harmony. This, I believe, does unite in reality, though not in appearance, the invisible Church of true believers

on earth.

And this it is which will visibly and

perfectly unite them hereafter in the heavens. "Charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowl

For we know in part, But when that which

edge, it shall vanish away. and we prophesy in part. is perfect is come, then that which is in part shall be done away. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity."

IV. JESUS WEPT.*

JESUS WEPT.- John xi. 35.

THE Gospels are full of the compassion of Jesus. This part of them, which relates to Lazarus, is one of the most affecting, as well as of the most miraculous. Our Lord had a great friendship for this family. The Evangelist says, Jesus loved Martha, and her sister, and Lazarus. The brother was sick, and the sisters sent to Jesus to inform him of the sickness of him whom he loved. But Jesus abode two days still in the same place where he was. He said, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Afterwards he said to his disciples, "Our friend Lazarus sleepeth; but I go, that I may awake him out of

* Preached at Newbury.