religion has to do. Regardless of nature and her works, the mere developments of intellect, and the moral culture of the soul, religion seats itself in the hearts of men. It is holy affections that constitute pure and undefiled religion. And it is this, that attaches us to truth and heavenly objects. And with this attachment we grow in knowledge and grace--search the scriptures to learn the reality and true application of their doctrines. And as we become better acquainted with the being and character of God,our own guilt and unworthiness, the compassionate love and atoning sacrifice of Christ,the nature and necessity of being born of the Spirit,the nature of justification through faith, the perseverance of saints in holy obedience, and the certaintyof death, judgment and eternity, our affections are rendered more holy, and our attachment to the truth grows stronger. And thus our knowledge and grace are advanced through religious means. Nor can the higher qualities or purer susceptibilities of the soul be developed without them. However extended our knowledge, we have not attained the utmost of which we are capable, while destitute of holy affections, without religion. It is the love of truth, an attachment to Christ, the religion of the heart, that gives moral dignity to the character,and real worth to men. And without this, we may not be purified, sanctified and glorified. We must be holy, possess hallowed affections, in order to develop all our capabilities, dwell with God, and rise from glory to glory immortal.

II. The nature of growth in knowledge and grace. This dif fers from growth in grace merely; and still more from growth in knowledge without grace-it is the combination of both. Men may grow in grace and remain comparatively ignorant. And they may grow in knowledge and be entirely graceless. Hume and Voltaire possessed much knowledge-they were learned and talented men; but claimed no grace for themselves, and probably possessed none. Bunyan and Howard were pious and benevolent, but made no pretensions to great knowledge and learning, and possessed but comparatively little. While Luther and Calvin were both learned and pious. They grew in knowledge and grace, exhibited the nature of true piety, and exerted the influence of great knowledge.

And all ought thus to advance in both; since the command is positive-"grow in grace, and in the knowledge of the Lord." As this injunction is unqualified, so their growth should be real. But how-how are they to advance in knowledge and grace? In what does this growth consist? Not in the miraculous interposition of Heaven, nor the addition of new powers, but in the right use of means by those already possessed. The period of miracles has past-God no longer interposes his power to supersede the laws of nature and those of his moral kingdom to make men great and good-they do not thus grow in the grace and knowledge of our Lord. Nor does their advance in these consist in the addition

of any new powers of body or mind. The physical and mental energies, moral and religious susceptibilities of men, may be invigorated by growth in knowledge and grace; while it adds none to their numbers, no new powers or faculties. This growth consists rather in the right use of the means designed for this purpose by those powers already possessed. Men are naturally endowed with all the powers essential to progressive improvement. And when applied in the use of appropriate means-found in the works of nature and the volume of divine truth-they grow in knowledge and grace; as their various powers are being harmoniously unfolded by opening scenes and passing events, that continue to expand their views, elevate their aims, sanctify their hearts, and fill their whole souls with delight.

Though the employment of these means fosters, in those destitute of grace, the pride of intellect, and makes them vain-glorious, imagining themselves greater than the rest; yet it renders the pious, who grow in knowledge and grace, more wise, humble, teachable and obedient. The wisdom, that cometh down from above, is greater than the wisdom of this world, and makes men wise unto salvation. They may be great and wise in their own estimation, and that of others, even the world; and still be ignorant of themselves, of their capabilities and their destinies. So it was with the ancient philosophers of Greece and Rome; and so it has been, and still is, with the modern infidels of France and Germany. They have claimed, and the world has given them credit for much wisdom; yet they have never understood their own characters and what awaits them in eternity. But when men are taught of the spirit, they become wise indeed. They know more of themselves than the seven wise men of ancient renown, and the whole host of modern free-thinkers. They discover their own littleness, and dependence; while the character of God is exalted, and his claims acknowledged. As they wander over the creation of God, and survey his wondrous works, they are astonished and filled with awe at his greatness-they see him to be "all in all," the "Lord of heaven and earth."" And they willingly in reverently bow to him, as their Lord and God; while they discover their own insignificance in the scale of being, and entire, absolute dependence on him. They can neither think nor act without his aid. They cannot make one hair white or black-neither can they make a spire of grass grow; much less raise their puny hand, and stop the planet, sun or system in its course; or stay "old ocean's" waves, hold the whirlwind in their fist, and put to silence the rolling thunder. They are as nothing before God. And thus growth in knowledge and grace lessen men in their own estimation and exalt the Lord, Jehovah--which alone makes them wise unto salvation.

They also become more humble. Every attainment in knowl edge and grace serves to develop their own worthlessness in

comparison with the superior excellence of their Creator. The deeper they enter into the hidden recesses of their own bosoms, the more dark the deformity of their moral character appears. They see little more than sin and pollution-a cage of unclean things. And but for the abounding grace of God, they might exclaim,

"Myself is hell: whichever way I turn

Is hell. And in this hell I see

A deeper hell beneath!"

But in God they behold all pure and holy-every display of his character is an exhibition of divine excellence. And the contrast between him and themselves renders them most humble. They feel their own inferiority, and delight to honor the Almighty. He is the object of their highest regard-" the chiefest among ten thousand, the one altogether lovely "-nor will they bring their own interest into competition with his honor and glory. They see him to be worthy of their love, praise and adoration; while they feel themselves unworthy of the least of his favors. Again, this makes them more teachable. As men advance in knowledge, they are the more willing to be taught and as grace abounds they seek the teaching of the spirit. Growing in knowledge and grace prepares them to be taught of God-to learn of the meek and humble Jesus. Though they read nature in every waving spire,blushing flower,towering oak and revolving sphere, they love to sit at his feet, and receive instructions from his word. It is the great foundation of truth and righteousness-the source of light, life and immortality. And with a teachable disposition, they drink deep of the well of salvation-the waters of life. And thus their growth in knowledge and grace renders them more susceptible of divine truth-more docile, willing to be taught.

And further, under the influence of this, they become more obedient. As they advance in knowledge and grace, they discover that obedience is the true source of happiness. It is the rational and full employment of all their powers-develops all their capabilities-and affords all the enjoyment of which they are susceptible. Discovering this--that obedience brings out all their resources, and combines the whole in the utmost enjoyment, no authority is necessary to enforce it, they delight to obey, they choose rather to serve the Lord than enjoy sin for a season. Nor will they cease to obey, while they continue to grow in knowledge and grace. And when they shall know, as they are known, and are made perfect in holiness, their obedience shall be complete and their happiness all they are capable of enjoying their souls shall be full, filled to the utmost with bliss ineffable.

III. The evidence of growth in knowledge and grace. This may not always be clear; but should be correctly understood. Its direct application to personal attainments clothe it with importance, that claims the regard of those anticipating the high

est improvement. Nor should they be destitute of evidence, that will be found in a growing sense of wickedness, a stronger attachment to truth and righteousness, and a habitual desire for higher attainments in holiness.

Such traits of character are never seen in those of intellectual attainments merely. Whatever be their mental acquirements, these do not make them feel more unworthy. Neither do they promote their attachment to divine truth: nor create in them a desire for holiness. These are not the results of human attainments, mere intellectual knowledge. But they are sure marks of growth in knowledge and grace-evidence which the righteous have within themselves. As the light of truth, and the spirit of all grace increase in their souls, they become more and more sensible of their moral deformity. Divine grace, in the heart, is like light in a dark place, it makes surrounding darkness more visible. And as the righteous advance in knowledge and grace, they feel more sensibly their guilt, discover more clearly their unworthiness. An increasing sense of wickedness, thus, paradoxical as it may seem-is good evidence of growth in grace. David had a growing sense of his wickedness. Paul thought himself the chief of sinners, and Christians generally become more and more sensible of their unworthiness. Nor should any be satisfied without this sure mark of growing piety.

Another evidence, no less essential, will be found in a stronger attachment to truth and righteousness. As knowledge increases and grace abounds, the truths of God and the requisitions of his word are better understood, and afford delights that strengthen the attachment of the truly pious. They here discover the true source, the only ground of real happiness, and hold to truth with a firmer grasp; as they grow in grace and the knowledge of our Lord and Saviour Jesus Christ. Nor will this attachment cease to grow stronger, while their views of truth and righteousness are being extended. As they see more clearly their adaptation to the wants of all, and feel more happy in the enjoyment they afford, their love for them will increase-every new development of divine truth under the government of God, and of Christ's righteousness in the salvation of men, will add fresh strength to affections corresponding with their knowledge and grace, and as these advance, so their attachment to truth and righteousness will strengthen; and this attachment will be sure evidence of growth in piety. An evidence that all should possess.

Still another evidence of growth in knowledge and grace will be found in a habitual desire for higher attainments in holiness. Destitute of piety,men have no desire to be holy; but possessed of this, they are never satisfied with present attainments. They would be freed from sin and made perfect in holiness; they would be wholly sanctified. This is the desire of their hearts, it is that to which they habitually aspire; nor will they rest, till they reach

perfection. They will go on to know the Lord-grow in knowledge and grace; and each advance will only make them desirous of higher attainments: as they know more of God, they will feel more anxious to be like him, a feeling that will become habitual, and urge them forward in their progress towards perfection. And even when they shall have become perfect in heaven, they will aspire to higher attainments in holiness. Nor will they cease to become more holy, as God continues to make new displays of his character, and they advance in knowledge and grace. And thus they will develop in full glory, the love of their being, endless progression-progressive holiness. In conclusion, I remark,

1. Improvement in knowledge and grace cannot be too highly appreciated. This will seem almost a self-evident proposition to those satisfied with the views of this discourse. If such be our capabilities, and the means of improvement are so various and boundless, then no estimation of its importance can be too great. We are endowed with powers susceptibleof in definite improvement, endless progression in knowledge and holiness; and the necessary means are found on either side, around, above, beneath, and within us. There is nothing that we perceive through the senses, on which we reflect in our own bosoms, or of which others bear testimony, that may not be employed in our improvement. And this is plainly enjoined of God and highly beneficial to ourselves.

Who then can place too high an estimate on our improvement, growth in knowledge and grace? Is there aught besides of equal value? Is any other object within the range of our influence, or under our control, to be compared with the improvement of the soul? What are we profited if we gain the whole world and lose our own souls?

2. Each advancing attainment, in knowledge and holiness, increases our capacity for happiness. Though necessarily limited, our capacities for enjoyment are susceptible of indefinite improvement. And though various are the sources of enjoyment, yet happiness is our grand object and aim. We would be happy-reluctant as we are to pursue the path of righteousness and use the appointed means of grace-we still design and expect to obtain happiness. Nor do we desire less that our happiness should be great. Though limited, we delight in the anticipation of its increasing. And though the employment of means to accomplish an object so desirable be unwelcome, yet we rejoice in the prospect of its being attained. It is the great desire of our hearts to be increasingly happy.

3. Our wants and abilities correspond exactly with the requisitious and blessings of Heaven. God requires only what we are able to perform, and he furnishes the means just suited to our wants. We are required to grow in the grace and knowledge of our Lord; and all nature, with the intellectual and moral worlds, and the