"science?" (James iv. 12. 1 Cor. x. 29.) Nevertheless he lays it down, "we that are strong

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ought to bear the infirmities of the weak;" (Romans xv. 1.) likewise he declares, "when "ye sin so against the brethren," i. e. take freedoms, which they erroneously suppose to be unlawful," and wound their weak consciences, "ye sin against Christ;" (1 Cor. viii. 12.) whence we can infer nothing less, than that, in most cases, our own mere convenience and inclinations, and generally every thing, except the cause of Christ's religion, should be made subservient to the sincere scruples of those around us. And if thus much is to be admitted, it will seem scarcely more to say, that we are required by love to serve one another in the way of actively doing good one to another. In this respect, each Christian, though free from all, should make himself servant unto all. Jesus Christ, the Lord of glory, came into the world, "not to be ministered unto, but "to minister," and to be amongst us "as one "that serveth;" (Matth. xx. 28. Luke xxii. 27.) let His love in so doing constrain us to do likewise, after our respective opportunities and powers. By the love of Christ, be moved to do good unto all men within your reach, especially unto them that are of the house"hold of faith." Have the interests of your

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fellow-creatures, the welfare of both their bodies and souls, continually at heart, that you may be disposed, whenever you can, to give them aid. Reckon a word only of comfort, or a trifling refreshment, if it spring from a really benevolent mind, not unworthy either to be given or received; and, touching the object, never disdain to perform kind offices for the very meanest, whom you may find urgently in need of them. Be willing, according to the will, and after the example of the Most High, to "lift up the poor out of the dust, yea, and to "raise up even the beggar from the dunghill," (Psalm cxiii. 7.) on every promising and practicable opportunity.

In this way, my brethren, since you have been called (as above explained) unto liberty, "use not your liberty for an occasion to the "flesh, but by love serve one another;" and then be not afraid, lest any should make you again slaves and bondmen. When an enemy draweth near "to spy out," and blame your liberty, let him find you, not claiming to be exempt by it from a dutiful reverence towards God, or from a becoming respect, and tender regard for man, not rash, not headstrong, nor selfish, as a generation void of spiritual understanding; but be seen holding yourselves free, only that you may the better think upon, and discern what

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soever things are true, and honest, and pure, and lovely, and of good report, and may be able the more satisfactorily to practise them; rejecting vain ceremonies and superstitious vanities, with a simple intention to "worship the "Lord in the beauty of holiness," (Psalm xcvi. 9.) by rules of decency and order; and disowning the authority of strangers, merely that you may" obey them who have rule over you" (Heb. xiii. 17.) at home, conformably to the gospel of Christ, and may follow peace and charity, each one to the uttermost with his neighbour. Thus will you appear justly deserving of freedom, and therefore, likely to be protected in it by the Almighty. That good gift which He hath granted you to inherit, no man shall take, or so much as attempt to take, from you. The triumphant song foretold by Isaiah, "We have a strong city; salvation "will God appoint for walls and bulwarks,” (Isaiah xxvi. 1.) may become your hymn of praise, and many who have been used to desire your hurt, as envying your liberty in Christ Jesus, will probably be converted into fellow-citizens and friends.

SERMON X.

MATTHEW XXvi. 36, 37.

Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

THESE words are introductory to the description of a very interesting and important scene in the life of suffering, which Jesus Christ had to fulfil on the earth. It is usually called His agony, and may be said, on some accounts, to require our attention scarcely less than His crucifixion and death. I design therefore, on this occasion, to begin with stating the whole transaction, as the three first Evangelists (Matt. xxvi. 36, &c. Mark xiv. 32, &c. Luke xxii. 39, &c.) have recorded it; after which, my remaining space shall be occupied with a few suitable inferences and remarks.

First; the place called Gethsemane was a garden, over the brook Kedron, about the Mount of Olives, to which Jesus had been in the habit of resorting aforetime with His dis

ciples. Thither, accordingly, in the present instance, He took them, pursuant to His custom, immediately on rising from the table, where, under the emblems of bread and wine, He had made them partakers of His own body and blood, appointed to be offered on the morrow for their salvation. But it seemed not fit that the whole company of His disciples should be spectators of what He there had to undergo. Having selected only Peter, James, and Johnthe three who had witnessed His transfiguration to be near Him, He commanded the remainder" Sit ye here, while I go and pray

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yonder." Then, having arrived at the further place, and being free from the restraint of their presence, He began to be sorrowful, and very heavy-to be sore amazed-in a state, probably, approaching to consternation. This He shewed by evident signs (we may suppose) in His countenance and gestures: also, He spake with His tongue, complaining of the weight of affliction which He felt coming over Him;

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My soul," He said, " is exceeding sorrowful, "even unto death: tarry ye here, and watch "with me.” Having thus spoken, as if He could hardly endure to be alone, and at the same time would not be closely observed by His companions, He went forward still further by Himself, about a stone's cast, and kneeling