ness, gentleness; justice, mercy, truth; firmness, courage, and stability. While these heavenly graces encrease and abound in our hearts, we shall abound in every good word and work; and we shall grow daily in the divine favour and accept

ance.

Our growth in grace should be universal, regular, and constant. All the graces must grow at the same time; for one cannot grow alone. Lord Bacon says, "We must not proceed in forming the moral character as a statuary proceeds in forming a statue, who works sometimes on the face, sometimes on one part, and sometimes on another; but we must proceed, and it is in our power to proceed, as nature does in forming a flower, or any other of her productions. She throws out altogether and at once the whole system of every being, and the rudiments of all her parts." Our growth may be almost imperceptible, but it must go on every moment. The religion of too many is like the gourd of Jonah, which came up in a night, and perished in a night; but that which is pleasing to God and profitable to man, may be compared to the stable oak, which grows constantly in all its parts, though in a way which cannot be perceived by the most attentive observer.

That we may grow, let us keep every grace in full and constant exercise. There are but few days in which peculiar circumstances and situations do not require the exercise of every grace; and by constant exercise they strengthen and flourish. The means of grace must be constantly used, if we wish to grow in grace; for in them we are fed, nourished, and supported. Prayer, reading the holy scriptures, public worship, and the sacrament of the Lord's supper, are means in which we receive those rich supplies of grace, by which our growth is principally promoted. No means, however, unless connected with the kindly influences of heaven, can promote our growth. The Sun of Righteousness must shine upon our hearts, and the refreshing influences of the divine Spirit must be felt, or all the means, however good, will prove completely useless. At the same time, let us carefully guard against improper company, vain dress, sensual pleasures, and a love of the world; for these have a deadly influence upon the graces of the Spirit; and if we indulge ourselves in them, we shall soon be "twice dead, and plucked up by the root." I may further remark, that a constant improvement of affliction, and frequent acts of self-denial, will considerably pro

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mote our growth in grace: The more we mortify carnal nature, the more rapidly shall we encrease in spiritual graces; but self-indulgence in prosperity, and a muṛmuring spirit in adversity, soon destroy the life of religion in the soul.

Growth in grace is so regular, that it can neither be felt by the person who experiences it, nor seen by the closest observer, except at distant periods. Hence, to know whether we are growing or not, we must frequently compare our present state with what it was some time ago. There are many useful questions which we may propose to ourselves by way of trial. Does our love of the world abate? Do our religious enjoyments encrease? Are we more circumspect in our conduct? Are our hopes of glory brighter than they were? O let us be serious in these enquiries! They are of vast importance. By growing in grace we glorify God, and secure happiness; but by declining from religion we dishonour him, and ruin ourselves.

· II. WE MUST GROW IN THE KNOWLEDGE OF JESUS CHRIST.

Knowledge is two-fold, namely, theore tical, and experimental. Both are necessary; and the first lays the foundation of the second. Every christian should know the

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real character of Jesus, as it relates to his person, offices, and works; his doctrines; his commands and promises; his mercies and judgments; his worship and word. To attain this knowledge, we should read, and diligently study, the holy scriptures of the old testament and the new; should hear the ministers of Jesus, whose duty it is to instruct us in things pertaining to the kingdom; we should converse with those christians whose judgments are enlightened; and, above all, we should pray to the Father of Lights for that wisdom which cometh from above.

But the best knowledge of Christ is that which is experimental. We know him experimentally as a Prophet, when we are taught by him; we know him experimentally as a Priest, when we enjoy reconciliation through the atonement; we know him experimentally as a King, when we are governed and protected by him; and we know him experimentally as a Saviour, when we are saved by him.

To grow in this knowledge, we must daily improve what we know in theory. The moment we see a thing, let us apply it to the best of purposes. Thus by following the light we have, more will be given; and that twilight which we enjoy in our first setting out in religion, will lead to a glorious day. We see, however,

very great errors amongst professing christians upon this important subject. Some are fond of knowledge and disputations, but neglect grace and a holy conduct; others plead for practice and experience without so much knowledge, like the papists, who say, "Ignorance is the mother of devotion." The wise unite these; so that while grace influences their hearts and lives, they endeavour to enrich their understandings with valuable treasures of knowledge; justly arguing, that religion should begin with light in the judgment, and that its progress should be marked with encreasing light. O may our God in this way fit us for a world of light and purity, where we may enjoy him for ever! Amen,