By this I do not intend, that he will advance in the philosophical knowledge of this great and glorious Being. In this knowledge he indeed may, and usually will, increase; and so may multitudes of those who are not Christians. The knowledge, here intended, is especially of a spiritual nature; that which is called by Solomon the knowledge of the holy; the knowledge, which our Saviour declares to be eternal life; the knowledge, which is possessed only by those who love God, and is essentially derived from their affection to him. As the Christian reads the Bible, which will ever be one of his favourite employments, he will find God, the great subject of it, every where exhibited to his view; and exhibited continually in lights, ever varying from each other. In the succession, and in the comparison, of an endless multitude of passages, all of them diverse, and all of them instructive, he will continually gain new apprehensions of the greatness and wisdom, the goodness, mercy, and truth, of the Being, from whom he derived his own existence, and from whom he receives all his blessings.

These apprehensions will be enlarged, and improved, by his attention to the works of Creation and Providence. The works of God are always full of instruction to those who read, and love, his Word. Every person, who peruses the Psalms with attention, must have observed how much instruction, and what elevated affections and purposes, David acquired from this source. Here, like David, every devout mind will see clearly elucidated the truth, reasonableness, and wisdom, of very many Scriptural doctrines; the propriety, and excellence, of very many precepts; the cogency of very many motives to his duty; and the fulfilment of very many predictions, and promises. These, in innumerable instances, although unregarded by men of this world, will force themselves hourly, and irresistibly, on the eye of the Christian: for they are all congenial with his wishes, hopes, and designs; and to dwell upon them will be his peculiar delight.

The dispensations of God to himself, his family, his friends, and his country, will in a peculiar manner cast a new light over all these interesting subjects. Whatever immediately concerns ourselves, and ours, becomes of course an object of our minute attention. As it is more thoroughly studied, so it is necessarily better understood, than the same things contained in dispensations to others. In our own blessings, and afflictions, many exhibitions are made to us of the character of God; and many proofs of his wisdom, goodness, and truth, are realized, which will hardly be derived from any other source. Here our Maker is seen in a thousand lights of providential care and kindness, as our Preserver and Benefactor; as the proper object of ultimate hope, and confidence; of which we should have known little or nothing from any other source. At the same time, this knowledge is deeply endeared to us, or solemnly impressed, by the events which disclose it; and is therefore deeply felt, and long remembered. Hence it becomes a part of

our current thoughts; and is ready to be applied on every proper occasion to every useful purpose. In this manner the mind becomes enriched with a train of the most useful views, solid arguments, and important doctrines; which raise it from its former level to a nobler elevation on the scale of Intelligent being; and furnish it for a higher enjoyment, and more extensive usefulness, in the kingdom of its Maker.

In a similar manner Christians improve in the knowledge of their duty. All the duty of the Christian is originally learned from the Scriptures. As his acquaintance with this Sacred Volume enlarges, the precepts, which comprise the whole of his duty, are more and more known, remembered, compared, and made to elucidate each other. These from time to time he applies to his own practical concerns; and thus, as they pass under his eye from day to day, he learns more accurately the nature, extent, and spirituality, of the precepts themselves, and the safest and best modes of applying to them 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 fellow-Christians, 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. VOL. II.

70

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 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 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 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 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 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