us with joy. It is profitable for the life that now is, and for that which is to come.

II. But I must pass now, to observe that there are more particular adaptations which religion should have, and which the gospel actually has, to the condition of human nature, and to the various degrees of its improvement.

One of the circumstances of our moral condition is danger. Religion, then, should be a guardian, and a vigilant guardian; and let us be assured that the gospel is such. Such emphatically do we read. If we cannot bear a religion that admonishes us, watches over us, warns us, restrains us, let us be assured that we cannot bear a religion that will save us. Religion should be the keeper of the soul; and without such a keeper, in the slow and undermining process of temptation, or amidst the sudden and strong assaults of passion, it will be overcome and lost.

Again, the human condition is one of weakness. There are weak points where religion should be stationed to support and strengthen us. Points, did I say? Are we not encompassed with weakness? Where, in the whole circle of our spiritual interests and affections, are we not exposed and vulnerable? Where have we not need to set up the barriers of habit, and to build the strongest defences with which resolutions. and vows and prayers can surround us? Where, and wherein, I ask again, is any man safe? of any man is secure from frailty? pose of his is not liable to failure? his heart can say, "I have strength, I am established, and nothing can move me." How weak is man in trouble, in perplexity, in doubt-how weak in afflic

What virtue What strong purWhat affection of

tion, or when sickness bows the spirit, or when approaching death is unloosing all the bands of his pride and self-reliance! And whose spirit does not sometimes faint under its intrinsic weakness, under its native frailty, and the burden and pressure of its necessities? Religion then should bring supply, and support, and strength to the soul; and the gospel does bring supply, and support, and strength. And it thus meets a universal want. Every mind wants the stability which principle gives; wants the comfort which piety gives; wants it continually, in all the varying experience of life.

I have said, also, that religion should be adapted to the various degrees of mental improvement, and I may add, to the diversities of temperament. Now, there are sluggish natures that need to be aroused, All the machinery of spiritual terror can scarce be too much to arouse some persons, though it may indeed be very improperly applied. But on the contrary, there are minds so excitable and sensitive, that religion should come to them with all its sobering and tranquillizing influence. In how many cases do we witness this! How many are there whose minds are chilled or stupified by denunciation! How many are repelled by severity, or crushed by a weight of fear and anxiety! How many such are there that need a helping hand to be stretched out to them; that need to be raised, and soothed, and comforted; that need to be won with gentleness, and cheered with promises! The gospel has terrors, indeed, but it is not all terror; and its most awful rebukes soften into pity over the fearful, the dejected, the anxious, and humble.

But the most striking circumstance, in the adapta

tion of religion to the different degrees of mental improvement, is its character, as supplying not merely the general necessities, but the conscious wants of the mind. There may be some who have never been conscious of these intrinsic wants, though they spring from human nature, and must be sooner or later felt. To the very young, or to the unreflecting, religion can be scarcely anything more, perhaps, than direction. It says, "do this, and do that; and refrain from this gratification, and beware of that danger." It is chiefly a set of rules and precepts to them. Speak to them of religion as the grand resort of the mind, as that which meets its inward necessities, supplies its deepfelt wants, fills its capacious desires,—and they do not well understand you, or they do not understand why this view of the subject should be so interesting to you. But another mind shall be bound to the gospel by nothing so much as by its wants. It craves something thus vast, glorious, infinite, and eternal. It sought-sought long, perhaps, and anxiously-for something thus satisfying; and it has found what it long and painfully sought, in the teachings of Jesus. in the love of God-in that world of spiritual thoughts and objects which the great teacher has opened—in that solemn and majestic vision of immortality which he has brought to light. To such a religion the soul. clings with a peace and satisfaction never to be expressed-never to be uttered. It says, " to whom shall I go-to whom shall I go? thou, O blessed reli gion, minister and messenger from heaven!-thou hast the words of eternal life, of eternal joy!" The language which proclaims the sufficiency of religion,` which sets forth the attraction and the greatness of it, as supplying the great intellectual want, is no chi

merical language; it is not merely a familiar language; but it is intimate with the deepest and the dearest feelings of the heart.

In descending to the more specific applications of the principle of religion to human nature, I must content myself, for the present, with one further observation; and that is, that it meets and mingles with all the varieties of natural temperament and disposition.

Religion should not propose to break up all the diversities of individual character; and Christianity does not propose this. It did not propose this even when it first broke upon the world with manifestation and miracle. It allowed the rash and forward Peter, the timid and doubting Thomas, the mild and affectionate John, the resolute and fervent Paul, still to retain all their peculiarities of character. The way of becoming religious, or interested in religion, was not the same to all. There was Cornelius, the Pagan, whose "alms and prayers were accepted;" and there were others who became Christians without "so much as hearing that there was any Holy Ghost." There were the immediate disciples of our Lord, who, through a course of gradual teaching, came to apprehend his spiritual kingdom; and there was Paul, to whom this knowledge came by miracle, and with a light brighter than the sun. There was the terrified jailer who fell down trembling and said, "what must I do to be saved?" and there was the cautious and inquiring Nicodemus, who, as if he had been reflecting on the matter, said, we know that thou art a teacher come from God, for no man can do these miracles that thou doest, except God be with him."

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Now it is painful to observe, at this day, how little

of this individuality there is in the prevailing and popular experience of religion. A certain process is pointed out, a certain result is described; particular views and feelings are insisted on as the only right and true state of mind, and every man strives to bring himself through the required process to the given result. It is common, indeed, to observe, that if you read one account of a conversion, one account of a religious excitement, you have all. I charge not this to any particular set of opinions, though it may be found to have been connected with some creeds more than with others; but it results too from the very weakness of human nature. One man leans on the experience of another, and it contributes to his satisfaction, of course, to have the same experience. How refreshing is it, amidst this dull and artificial uniformity, to meet with a man whose religion is his own; who has thought and felt for himself; who has not propped up his hopes on other men's opinions; who has been willing to commune with the spirit of religion and of God alone; and who brings forth to you the fruits of his experience, fresh and original, and is not much concerned for your judgment of them, provided they have nourished and comforted himself. I would not desire that every man should view all the matters of piety as I do, but would rather that every man should bring the results of his own individual conviction to aid the common cause of right knowledge and judgment.

In the diversities of character and situation that exist, there will naturally be diversities of religious experience. Some, as I have said before, are constitutionally lively, and others serious; some are ardent, and others moderate; some, also, are inclined to be