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 7th 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.

2dly. The Christian improves in 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 exereise 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 advances of a veteran. In every such case there is usually much of the 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 stabili ty, 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 the faith. Of the same fixed nature will be his affections towards his fellow-men. 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 apprehended 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 progrees 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 are 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 ye 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.

3dly. 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 into 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 encourage ment, 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 to be approved, and less to be blamed, in the conduct of their lives.

It is not intended here, that this is the regular, and uniform, tenour of the Christian life. The improvement of the Christian character is unquestionably, to a greater or less degree, irregular and interrupted; in some Christians indeed less, and in others more. Some backslide in a melancholy, and shameful manner, and for periods comparatively long; while others appear to advance with a steady, and regular, approximation towards the measure of the perfect man.

Neither is it intended, that cold, careless, lazy Christians will find the blessings, which have been mentioned in this discourse. The diligent hand maketh rich in spiritual, as well as in temporal, good. He, who wishes to secure these blessings, must on the one hand watch and pray, and on the other, do whatsoever he findeth to do with his might.

Among the attainments, made by such as have been Christians for a length of time, I will mention one; and will then conclude the discourse. This is, that they are almost universally more Catholic than those who are young. By catholic here, I do not mean what in modern times is frequently meant by the word. This honourable term, like many others, has been purloined by men without worth, to denote, and to ornament, a part of their own unworthy character. It has been employed to designate a shameful indifference to truth and error, to virtue and sin. This is a direct contrast to the spirit of the men, of whom I have been speaking. These men are more attached to truth, and more opposed to error; more ardent in their love to virtue and their hatred of sin. they are possessed of more gentleness, and more charitableness, in their thoughts; more candour in their judgments; more sweet

But

ness in their dispositions; and more evangelical tenderness, and moderation, in their conduct. They are less ready to censure, and more pleased to commend. Truth they prize more for its own sake; and are less solicitous to ask from whom it comes. Error they oppose in all men; especially in themselves, and their friends. Little things they value less, and great ones more. On the names, so numerously found in the Christian world, and so highly valued by many who inhabit it, they place little importance. On the parties, and sects, which disgrace that world, they look only with disapprobation, and regret. To real and Evangelical worth they attach high consideration. Over the feuds, and janglings, which have so extensively prevailed among the professed followers of Christ, and often about subjects of little moment, they cast an eye of compassion; and lament, that those, whom Christ has loved; for whom he died; who will finally be placed at the right hand of the Judge; and who will be united for ever in the friendship of heaven; should be kept asunder, alienated, engaged in contention, and at times even embarked in hostilities, for reasons, which they will blush to recite before the last tribunal, and which will awaken shame, if shame can be awakened, in Heaven itself.

These men furnish one illustrious practical proof, that the holiness of Christians increases through life.

END OF VOL. II.