Il

grows most, and in the best manner, the flower which is whole and perfect in its incipient state, or that which has a canker in it, or is otherwise injured and defective in some of its parts? Which will grow the most rapidly and symmetrically, the child which is perfect in its infancy, or one which is afflicted with some malformation? lustrations and facts of this kind seem to make it clear that the spiritually renovated state of mind, which is variously called holiness, perfect love, and sanctification, may be susceptible of growth and increase. It is not only evident that there is no natural or physical impossibility in it, but, as has been intimated, we may go further, and lay it down as a general truth, that perfection in the nature of a thing is requisite to perfection in degree. And accordingly, although it is possible for a person who is partially holy to grow in holiness, a person who is entirely holy, although he may be assailed by unfavorable influences outwardly, will grow much more. The obstacles to growth in holiness will not only be much less in the latter case than in the former, but that inward vitality, which is necessary to the greatest expansion and progress, will possess a positive and

effective power, unknown under other circum

stances.

"These views not only commend themselves to common observation and the lights of human reason, but we remark, in the second place, that they are also fully in accordance with what we are taught in the Scriptures. The Scriptures everywhere speak of growth. They do not recognize the idea of standing still: and all those passages, which require growth of grace and religious knowledge, are as applicable after the experience of sanctification as before."*

In this chapter, without exhausting the subject, or descending to a particularity unsuited to our plan, we have given, in brief, the scriptural, and only true view of religious experience. True religion, as to its spirit and essence, is the same, whether it burn in the heart and direct the powers of beings who have never sinned, increasing their happiness as it carries them forward to higher degrees of holiness, or, first purifies, and then fills the soul of the fallen and depraved. But with sinners like men, it has an office to perform to which it is not called in its relations to other beings. Impediments are to be removed; the

* Upham's Interior Life.

heart must be dispossessed of the love of sin: the prone nature of the vicious must be assisted to stand upright: in a word, man must be redeemed from sinful bondage, and cleansed from moral defilement, before religion can fully possess him, and lead him into the higher regions of spiritual life— to exalted holiness, and eternal union with God. With those who have incurred guilt, this work of restoration must commence with repentance. Nothing that may be denominated religious experience can be genuine, unless preceded by repentance, which produces hatred and abandon ment of sin, and leads to vital faith in the atone ment. An experience not strongly marked by these features is spurious, and can inspire no valid hopes of eternal life.

CHAPTER XIII.

PRACTICAL RELIGION.-RELATIONS AND DUTIES OF MAN.-HARMONY OF RELIGION AS TO DOCTRINES AND DUTIES.-PRACTICAL RELIGION INCLUDES DUTIES TO GOD; DUTIES TO OURSELVES; DUTIES TO MEN GENERALLY; DUTIES TO THE STATE-CIVIL GOVERNMENT FROM GOD.-TO WHAT EXTENT MEN ARE BOUND BY THE ENACTMENTS OF THE STATE.-DR. DICK.-CLOSING REMARKS,

"Angels are round the good man, to catch the case of his prayers, And they fly to minister kindness to those for whom he pleadeth." TUPPER.

"Man should dare all things that he knows are right,
And fear to do no act save what is wrong;

But guided safely by the inward light,
And with a permanent belief, and strong,
In Him who is our Father and our Friend,
He should walk steadfastly unto the end."

PH CAREY.

TRUE religion is practical. It is active benevolence. As we have seen, the word implies obligation. This obligation supposes relations, and duties arising from these relations. Our relations to God are first, highest, and most sacred. are bound to love and obey him, at all times, un der all circumstances, and regardless of conse quences. Put as we are social beings, we sustain

We

other relations, and other obligations are imposed. Our secondary relations and obligations accord perfectly with those that are first and highest. As the principles and facts of religion are perfectly harmonious, so are its duties. Each duty agrees with the whole, and the whole is consistent with every part. In practice, as in principles and facts, religion is a unity.

As God is the highest form of goodness, and religion is the embodiment of his benevolence, like its glorious author it diffuses happiness wherever its claims are acknowledged. In revealing it to man he designs to confer upon him an infinite good. While man receives and enjoys the happiness imparted by this gift, under its inspirations and obligations he should actively engage in every work which will glorify God, and advance the happiness of his species. With this agrees the teaching of him who spoke as never man spoke. "Thou shalt love the Lord thy God with all thy heart." "Thou shalt love thy neighbor as thyself." "Render therefore unto Cæsar, the things which are Cæsar's, and unto God the things thar are God's." These words of Christ comprehend all our obligations and duties as Christians, to God, o men as individuals, and to the state. The