as connected with knowledge, when ignorant and selfish passions have subsided the tumult of his feelings may be greatly abated, when the energy of pure and heavenly love is proportionably increased: and, as impetuous affections and vehement zeal, accompanied with pride and anger, become less and less apparent, he may manifest far more of that love, which "suffers long and is kind, which envieth not, vaunteth not itself, is not puffed up, does not behave itself unseemly, seeketh not its own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; which beareth all things, believeth all things, hopeth all things, and endureth all things." In short, that love, which is shown "in deed and in truth," may abound exceedingly, when heavenly wisdom and deep humility have made the Christian ashamed of those ostentatious appearances of love, which consist principally" in word and in tongue," in high professions, noisy disputings, and cheap protestations. 1 Cor. xiii. James ii. 15, 16. iii. 13-18. 1 John iii. 16-20.

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This will appear more evidently, by considering the other expression employed by the apostle on this occasion,-" in all judgment." The word is taken from the bodily senses, and may in some degree coincide with the spiritual perception before described; but it implies also promptitude and exactness of discernment, as acquired by enlarged knowledge and experience, and it is peculiarly applicable to those persons, who, by reason of use, (or habit,) have their senses exercised to discern good and evil." We may, therefore, take the word in the common meaning, for the mental perception, when it distinguishes objects, "as the ear tries sounds," and as the mouth tries meats; and this habit of judging accurately and promptly concerning those matters with which we are conversant, is peculiarly useful in every part of our conduct.

That zeal, which springs from vehement affection, without proportionable knowledge and judgment, generally wastes its vigour about things frivolous, worthless, or injurious: it is tarnished with arrogance, bitterness, and censoriousness: it renders men inattentive to the duties of their station and relations in life, and regardless of propriety and decorum: it influences them to attempt things impracticable or romantic, by rash and unwarrantable means, and it hurries them into such tempers and actions, as needlessly increase the prejudices of mankind against the gospel and its professors. But when the heart is upright, and a man is favoured with sound instruction and prudent counsel, even his mistakes will abate his confidence and precipitation, and reiterated disappointments will render him more cautious and considerate. In proportion as he grows in grace, he will learn humility, and simplicity of dependence on the Lord, and discover the duties of his station; he will also become capable of distinguishing between those things, which may be attempted with a reasonable prospect of success, and such as however desirable, cannot prudently be undertaken: and he will watch and wait for the openings of providence; sensible that it is highly important to confine himself to scriptural and warrantable means, in all his endeavours to bring others over to his sentiments. The rashness, ostentation, and forwardness of his disposition being thus abated, the exercise of his love will be less observable to mankind in general, even when the vigour of it is exceedingly increased, and the effects more beneficial and permanent than before. "The wisdom, that is from above, is first pure; then peaceable; gentle, and easy to be entreated; full of mercy and good fruits; without partiality, and without hypocrisy and the fruit of righteousness is sown in peace of them that make peace." James iii. 13-18. The man therefore who is directed by this wisdom, will not be so eager to engage in violent disputes about doctrines as formerly but he will be far more careful to understand, and attend to, the several duties of his station, submissively to honour his superiors and seniors, and obey those that are placed over him, in all things lawful; to win them by the silent preaching of a blameless life; by a meek and quiet spirit; by sincerity and integrity in word and deed; and by a persevering endeavour

to render all connected with him easy and happy. His love will vent itself more in fervent prayers for others; which is a secret but most effectual way of usefulness: he will improve his influence in his circle to some good purposes, and be daily increasing it by consistency and conscientiousness: he will peaceably occupy with his talent, as he hath opportunity; and when more favourable occasions are presented, he will gladly embrace them.

It is not sufficient that we are sure the service in which we are about to engage is a good work; we should also be satisfied that it is the service to which the Lord hath called us; and this frequently cannot be determined without much knowledge and sound judgment. In a great house there are , many servants; and it is not enough that they are all employed about their master's work: for, unless every one knows and performs the duty of his proper place, confusion and disturbance will be inevitable; many things will be left undone, and almost every thing done amiss." The Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work :" and, when every one peaceably, intelligently and diligently minds his proper business, the affairs of the church, as well as those of the family, are managed respectably and advantageously. True wisdom, therefore, consists very much in a man's understanding the duties of his station, and performing them in a quiet and exemplary manner: and love abounds to the best purpose, when it is exercised in knowledge and in all judgment." The apostle, therefore, ceased not to pray for the Colossians," that they might be filled with the knowledge of the will of God, in all wisdom and spiritual understanding; that they might walk worthy of the Lord, unto all pleasing; being fruitful in every good work, and increasing in the knowledge of God." Col. i. 9. 10. He exhorted the Ephesians to "walk circumspectly, not as fools but as wise-and understanding what the will of the Lord is," Eph. v. 15—17. And he thus counselled the Corinthians, "Be not children in understanding; howbeit in malice be ye children, but in understanding be ye men." 1 Cor. xiv. 20.

Moreover, a defect in judgment, while love is very fervent, often produces a disproportionate zeal and earnestness: so that attention to one part of a man's duty swallows up, as it were, all due regard to others. Thus love to public ordinances, or Christian conversation, frequently misleads professors to neglect their families and necessary worldly business, or to be inattentive to relative duties; and this brings reproach on the word of God. Social religion also often interferes with the exercises of the closet, and prevents growth in grace; which cannot be expected without much secret self-examination, recollection, meditation, and prayer. And in this way one holy disposition entrenches on another; boldness excludes meekness and prudence, or meekness and prudence degenerate into timidity; and various excesses of this kind render men's profession of the gospel rather a mis-shapen monster, than a beautiful well-proportionate figure, as Christianity is represented in the Scripture. But the increase of knowledge and judgment, while holy love also acquires permanent energy, leads a man to assign every duty its proper place and order; and to cultivate every holy disposition in due proportion and harmony with other graces. Thus redundancies being retrenched, deficiences supplied, irregularities corrected, natural propensities restrained, and apparently opposite graces brought to coalesce, a man's religion possesses symmetry and beauty, and he " adorns the doctrine of God our Saviour in all things." 2 Peter i. 5-7.

The fervent affections of a young convert resemble a fire of thorns, which furiously blazes and crackles, but communicates little heat, and is speedily extinct; while the inteiligent and judicious love of a mature Christian may be compared to the steady fire made of substantial fuel, which burns silently, and durably produces far greater effects.-Or, to use another illustration Suppose an unconverted person should be delivered, in a most surprising manner, from imminent danger by shipwreck ; he would doubtless experience a variety of conflicting passions, and manifest very strong affections; while

GROWTH IN GRACE.

his joy and amazement would be connected with a kind of natural gratitude
to God for his preservation: but this would produce no abiding change in
his dispositions and conduct. Whereas, should this man, after some years,
be truly converted, he would probably never be able to recover the lively
sensations, and high affections, which he felt when first escaped from the
jaws of death: yet, understanding more distinctly the nature and value of
the mercy vouchsafed him, his own extreme unworthiness, the imminent
danger to which his immortal soul was exposed, and the astonishing love of
God in rescuing him from it, that he might at length become his salvation;
his affections, though less tumultuous, would be more rational, and his gra-
titude would produce a proportionable effect on his future behaviour.

In fine, lively affections without knowledge and judgment, betray men into enthusiasm, delusion, absurdity, and inexcusable practices; which injure themselves, mislead others, and disgrace the gospel-while knowledge and judgment, when separated from holy love, puff up the professor, and like a stagnating pool become useless or noxious. But the happy union of them in the same character constitutes the highest excellency that can be found on earth; of which the apostle himself seems to have been the most illustrious instance, that hath been found among mere men, from the beginning of the world to the present time. In these things he followed Christ, and prayed for his brethren that they might follow him. Yet he deemed not himself to have already attained; but felt the necessity of "pressing forward, forgetting those things which were behind, and reaching forth to those things that were before." And, as we, most assuredly, are far beneath him in these invaluable attainments, if we would in a compendious manner know the nature of growth in grace, we should study his character, and copy his example; according to his exhortation to the beloved Philippians. Phil. iii. 12-21.

It may be proper in this place to observe, that certain persons, either designedly or incautiously countenancing Antinomian tenets, object to the sentiment, that the law of God is the believer's rule of conduct, under the pretence," that love renders such a rule unnecessary." But it should be considered that love undirected by any rule, cannot be exercised "in knowledge and in all judgment." Love is the first principle, or main-spring of a believer's conduct: but it cannot be also the regulator: for nothing requires so much regulation, as the exercise of this affection, in respect of the various objects of it, the proportion due to each, and the manner in which it is to be expressed. The sails, receiving the impulsive energy of the wind, put the vessel in motion; but they would only hurry it upon some rock or quicksand to its destruction, or at best drive it far from its intended course, were they not managed according to the rules of navigation, in connection with the pilot's attention to the helm, and the observation made respecting the progress and situation of the vessel. He, therefore, who rejects the holy commandment, as the rule of his conduct, under the vain pretence that fervent love supersedes all occasion for such a rule, acts as absurdly, as mariners would do, should they crowd all the sail they could, and disdain to attend to the helm, the compass, or to nautical observations; because not necessary to hasten the progress of the vessel.-Love is indeed the fulfilling of the law: but it should be remembered, that we are required to love God with all our understanding, as well as with all our heart: "and this is the love of God, that we keep his commandments."

III. The apostle next prays for his brethren, that "they might approve things that are excellent:" or as it might more literally be rendered," that they might prove things that differ," and so learn to distinguish between things genuine, and their most specious counterfeits. This indeed is but a further advancement of the same principles and affections, in their progress towards perfection: yet it may be considered as another particular of great importance to our growth in grace; and may be viewed according to the two distinct translations which have been given to the text, only reversing the order of them.

We may first make some remarks on the exercise and improvement of the distinguishing faculty as an essential part of our spiritual advancement to maturity. The inherent excellency of some things above others exists previous to our discernment of it; and we have seen that the capacity of perceiving this excellency, which is the source of spiritual love for it, is the peculiar effect of regeneration; but we may here add, that, like the capacities we receive from nature, it may be improved or retarded in its operations, want of information or exercise may keep it obtuse and feeble; suitable instructions and habits may render it more acute, exact, and vigorous.-Now the Lord is pleased to work by means, in the kingdom of grace, as well as in that of nature; and the children of God require and profit by, education, in the same manner as our children. Nay, spiritual capacities differ in degree like natural abilities, with which they have probably some connection. As, therefore, a man of inferior talents, cultivated by a good education, will in many respects possess advantages over a man of greater natural powers, which have been left uncultivated; so experience proves, that something analogous to this takes place among believers. Every regenerate man has some measure of spiritual discernment, but the disproportion, in which some possess it above others, is immensely great.

Next to an upright heart, and a spirit of active love, nothing seems to be of more importance to a consistent, useful, and comfortable life, than this accuracy of the distinguishing faculty; without which, even the fervour of spiritual love will often be wasted upon counterfeits, or exercised in uncertainty. "Satan transforms himself into an angel of light; and his ministers are transformed into ministers of righteousness." Even pious men differ widely in their sentiments, about many parts of religion: they are often very confident in their opinions and eager in defending them: thus controversies are multiplied, and agitated with unchristian vehemence and pertinacity: and we cannot but meet with various specious objections to our views of truth, and manifold difficulties in all we read and hear. Hence we may perceive the importance of cultivating a readiness and accuracy of trying and distinguishing sentiments, pretensions, and practices, according to the maxims and decisions of God's word:-but this cannot be done, without a patient investigation of the sacred oracles, and a persevering endeavour in habituating ourselves" to compare spiritual things with spiritual," and consider things according to their nature and tendency, or the relations and proportions which they bear to one another. A constant and simple dependence on the promised teaching of the Holy Spirit is also requisite, in order that we may henceforth be no more children, tossed to and fro with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." And that we may be able to digest without difficulty the strong meat, which belongeth to them that are full of age, and who, by reason of use, have their senses exercised to discern both good and evil. Eph. iv. 14. Heb. v. 14.

We ought most willingly to receive information from every one, and to be always learners; but our Lord has forbidden us to "call any man master upon earth."-We should thankfully use the help of others to point out objects to us; but we must at last see them with our own eyes, or not at all. Every constituent of humility and teachableness is comprised in that man's temper, who examines with candid attention such sentiments, as have any respectable claim to his notice; who weighs the arguments by which they are supported, comparing them with the standard of Scripture; who earnestly prays for the teaching of the Holy Spirit to assist him in forming his judg ment concerning them; and who observes the rules of modesty and meekness in opposing such sentiments as he deems erroneous. To go further than this would render us the disciples of men; and however specious in appearance, it is generally the offspring of indolence and want of seriousness; it betrays a comparative disregard to the importance of divine truth; and it forms a convenient excuse for shunning the trouble of reflection and patient investigation.

A comprehensive acquaintance with Christianity in its full extent, in the dependence, subordination, harmony, and proportion, which every doctrine bears to all the other parts of the system; with an accurate knowledge of the temper and conduct becoming believers in all the relations of life, and the situations in which they are or may be placed, is an attainment of great importance and difficulty: nor can any tolerable proficiency be made in it, without great diligence, and persevering application of mind for a long time, especially as most men can only spare a short portion of every day or week from other duties, for such investigations. Yet, without some considerable measure of this acquaintance with the subject, how shall a man be able to distinguish between truth, and error artfully disguised? Between good, and evil speciously proposed? Between genuine and counterfeit experience? Between solid and plausible arguments and objections? Without a degree of accuracy in spiritual perception, how can the believer separate the precious from the vile, when Satan, by means of false teachers, or by partially misleading pious men, mingles the poison of false doctrine with the wholesome food of divine truth? How shall he draw the water of life pure and wholesome, when immense pains are taken to corrupt the wells of salvation? How escape the snares of the enemy, who seldom tempts pious persons to gross crimes, but seduces them by the appearance of good? How avoid the extremes, into which he never fails attempting to drive the friends of truth; or avoid being frighted from those things which are excellent by hard names? Without this, how can we be enabled to withstand and oppose the prevailing heresies of the times; or maintain our ground against the demands of human authority, or the clamours of a deluded multitude? In short, how can we reasonably hope to steer our course, through the shoals, rocks, and whirlpools, that abound in this perilous ocean, without suffering great loss, though we should be marvellously preserved from shipwreck? Or how shall we shun one danger without risking another, perhaps more formidable?

It is indeed evident to every observing person, that the want of this accu-, racy and promptitude in distinguishing things that differ, exposes many persons to be seduced into various errors both in doctrine and practice, and renders their conduct unstable and their characters inconsistent. Such things may not form any impeachment of a man's sincerity: but they render him very uncomfortable to himself and to his friends; they weaken his influence and pervert his usefulness; they lead him to sanction error by his example, and, as it were, to give bad bills a currency by indorsing or accepting them; and often bring a reproach on the gospel itself. On the other hand, the man, who by patient investigation, in dependence on the teaching of the Holy Spirit, has formed an habit and acquired a facility in "proving all things, and holding fast that which is good," will proceed with steadiness and consistency through the various circumstances which occur in this changing world; he will be prepared to maintain the credit of his profession, and the tranquillity of his mind, in trying times: he will know how to attend with firmness to his own duties, even amidst persecutions, without incurring the disgrace or distress of "suffering as an evil-doer, or as a busy-body in other men's matters." He will learn either to suspend his opinion, or decidedly to express his disapprobation, when novel sentiments, or confident pretensions attract the public notice: for these commonly prove like glaring meteors; they succeed one another at certain intervals, and then fall into contempt and oblivion; though for the time they too generally meet with encouragement from many professors of religion, to the disgrace of the cause, and the great loss of those who turn aside after them.

The clause under consideration, however, may be considered according to the common translation of it; "that ye may approve things that are excellent." This has indeed been in a great measure anticipated, in the observations made on the increase of holy love: yet it may not be improper to subjoin some thoughts in this place, on cordial approbation of things excellent and abhorrence of things that are evil: without which the most exact out