to the conduct of his life. In this manner the scriptural precepts may be said to be always at hand, always ready for use, so as to guide him safely and happily in many cases where others would be compelled to struggle with doubt and perplexity.

It ought to be added, that the knowledge of the Christian, acquired immediately from Scripture and from his own experience, is greatly increased by the conversation of his fellowchristians, and by the valuable books written by wise and good men concerning the subjects of religion.

Finally Christians greatly improve in the knowledge of themselves.

The importance of self-knowledge is so obvious, that the ancient heathen considered the precept which enjoins it as having descended from heaven. They were not deceived: for the Scriptures directly require us to examine ourselves,' to 'prove ourselves,' and to know ourselves.' A part of this knowledge, and that indispensable, is conveyed to us in the sacred canon; and this the Christian makes more and more his own, by continually searching for it in that invaluable book. But indispensable as this knowledge is, it is comparatively of little importance to the Christian, until he has learned its proper import, by applying it to his own spiritual condition, to the discovery of his true character, to the detection of his sins, to the investigation of his duty, to the excitement of his fears, to the establishment of his hopes, the alleviation of his sorrows, and the increase of his joys. This knowledge the Christian can gain only by self-examination; by looking daily into his heart, by scrutinizing his life, and by comparing all that he thinks, and feels, and says, and does with the rules of his duty prescribed in the word of God.

In this manner the best of men will learn that they are in many respects widely different beings from what an ordinary and gross attention to this part of their duty would induce them to believe. They will discern that they commit many sins, where otherwise they would suppose themselves guilty of few; that many actions, which they have before thought innocent, are really sinful; that sinful actions are much more criminal than they have been accustomed to believe; that their virtuous actions are fewer, less meritorious, and less acceptable to God, than they have been ready to suppose; and

that themselves are much farther than they have been aware from the perfection required by the Scriptures. In this very manner, there is reason to believe, St. Paul arrived at those just views of his own character which are expressed in the latter part of the seventh chapter of his Epistle to the Romans; and in this manner Christians in every age and country have acquired almost all the self-knowledge which they have ever possessed.

By these efforts the good man acquires much more just as well as more humble apprehensions of what he is; discerns that in many things' he and all others' offend;' that in every thing he comes short of the praise,' that is, the approbation,

of God;' that in his best services there is much to lament, and much to be forgiven; and that new zeal, watchfulness, faithfulness, and prayer are daily demanded of him, both by his interest, and by his duty. At the same time he clearly perceives the indispensable necessity of being more humble, submissive, diligent, prayerful; less censorious towards others; less attentive to the little, and more to the great concerns of the Christian life; more patient, gentle, meek, and amiable; and more strenuous in his opposition to every lust, temptation, and enemy.

2. The Christian improves in all his affections.

By the great change which was made in his character when of a sinner he became a Christian, styled in the Scriptures, regeneration, and denoted by several other names of an import generally similar, his affections were for the first time turned from the world to God. At this period his spiritual views were very limited and imperfect, and his affections in an infantine state. Every exercise of them was a kind of novelty; a thing to which he had not been accustomed, and therefore performed, if I may be allowed the term, crudely. Ardent, and even violent, they might be, and at times probably were, but not steady and firm; partaking more of the sudden and desultory character of the natural passions, than of the settled energy of an established habit; and resembling more in their operations the unequal efforts of a raw recruit, than the regular advance of a veteran. In every such case there is usually much of earth mingled with a little of heaven. Joys and sorrows, hopes, and fears, at this time often, perhaps usually, abound, and those in some instances excessive. But we are

apt to look in vain for a stable, uniform course of life; the energy, which is customarily ready to act, and act with vigour; the serious consideration, by which it is taught to operate usefully; and the serenity, by which it is most naturally accompanied. In vain shall we here search, in ordinary cases, for that sober fear, which, always awake, most usefully warns us of the approach of temptation, and the danger of sin; for that fixed hope, which quietly' as well as humbly' waits for the salvation of God;' for those calm and determined purposes of duty, which are unremittedly carried into execution; and for those milder and more endearing joys, and that more regularly recurring peace, which are found by a mind well disciplined to the Christian life. Hope here is apt suddenly to give place to fear, and sometimes to despondency; zeal, to be succeeded by indifference; and the most brilliant sunshine to be overcast by clouds and gloom. It will be readily admitted, that such a state is in many respects undesirable.

As the Christian advances in his progress, all these things often, to say the least, are materially changed. The exercise of his pious affections, instead of being new and occasional, becomes by frequent repetition a habit. His love to God is by degrees changed into the settled temper, the fixed energy of his soul. More calm, more uniform, though less violent, it acquires a strength, a stability, which nothing violent ever possessed. Where new and ardent converts will tremble, and bend, and even be overturned, he will stand immoveable; and will thus prove, that he is deeply rooted in faith.' Of the same fixed nature will be his affections towards his fellowmen. The benevolence, which is the fulfilment of the second command of the moral law, holds an even course in the mind of the Christian with his love to God, and increases in its stability and energy in the same manner, by becoming habitual. Originally the exercises of this affection, those at least which were vigorous, and therefore objects of particular attention to the mind, were occasional, and in a comparative sense solitary. Like all other occasional things, they were at times weaker or stronger, according to the circumstances by which they were attended. They were also brought into existence, often at least, against motives of considerable efficacy, against the intrusion of other affections of a worldly nature; the power of prejudice, the calls of business, the care and the ap

prehended interests of one's family, the spirit of a sect or party, and the pride of self-consistency. The man also has hitherto known very imperfectly the pleasure which springs from the exercise of benevolence, and therefore very imperfectly realizes the pleasure which he may find in exercising it again. His former passions and habits still retain much of their ancient hold upon him, and still influence not a little of his conduct. Hence, his benevolence is in many instances greatly impeded, and in many others prevented perhaps from operating at all.

From all these disadvantages the Christian, in his progress through life, gradually escapes, and acquires gradually the contrary advantages. His love to his fellow-men becomes by degrees a habit more and more fixed, uniform, and ever ready to operate. With every exercise it gains strength. The pleasure' which it yields is more uniformly found, and exists in a higher degree. Hence it is more regularly exercised, and in all its exercises is more efficacious.

The same things are equally true of the Christian's opposition to sin. By the superior knowledge which he acquires of the nature of this evil and bitter thing,' and by his experience of the pain and sorrow which are its regular consequences, he learns to regard it with habitual hatred and fear. His eye therefore is watchfully open to mark the approach of temptation, and the appearance of evil.'

In a similar manner also increases the Christian's attachment to his duty. Attachment to our duty necessarily bears a direct proportion to our hatred of sin; for every voluntary or negligent omission of known duty is itself a sin. All our duty also is obedience to God; and a love to it increases of course with our love to God. This is the love of God, that we keep his commandments.' The pleasure also of performing our duty, and the strength of habit generated by it, will lend their whole force to increase this attachment. But the time forbids me to expatiate on this part of the subject.

3. Christians improve also in purity, and amiableness of life.

If the things which have been observed under the former heads be admitted, this will be perceived to follow of course. He whose affections become better will, in a sense necessarily, live a better life. Wherever love to God prevails in greater

degrees, devotion, public, private and secret, will regularly be performed in a manner more regular, more sincere, more pure, and more acceptable. Wherever love to man increases in strength, truth will be more exactly spoken, justice more uniformly done, beneficence more widely diffused, and the forgiveness of enemies more cheerfully yielded. In persons of whom this is the character, the pain of self-denial will in a great measure vanish; and to communicate to others our property and our services will be attended with little or none of that reluctance but too commonly visible even in good men. In a word, the Christian is taught by his own experience, as he had before been taught by his Saviour, that it is more blessed to give than to receive.'

It is however carefully to be remembered, that all these desirable things are wrought in the Christian's mind and life by the power of the Holy Spirit. We work' out our salvation with fear and trembling,' when God works in us to will and to do of his good pleasure.' Without the influence of this divine agent, nothing comparatively would be done; but with it, the Christian will himself labour both vigorously and successfully. For his encouragement let him remember, that whenever he is himself willing to lay strong hold on his duty, and will seek for the assistance of this glorious agent, he has the best reasons to believe that it will not be denied.

It ought also to be added in this place, that realizing views of the approach of death, judgment, and eternity will have a powerful influence to quicken the efforts which the Christian makes for his advancement in holiness.

In conformity to these observations, we see Christians actually growing better and better as they advance through life. We see them more pious, more benevolent, more self-denying, more humble, more weaned from the world, more spiritually minded, and universally possessed in higher degrees of the disposition which fits them to become inhabitants of heaven. It obviously costs them less to be meek under provocations and patient under injuries, to part with their property or employ their labour for charitable purposes. The smaller troubles of life sit lighter upon them, and the greater they endure with more resignation and fortitude. Universally, they are more solicitous concerning their duty, and less studious of their own convenience. There is therefore more