law of habit strengthens the intensity of the depraved element. A depraved man is more depraved than a depraved child; and a depraved devil is more depraved than a depraved man. If theologians generally propound as sound doctrine the idea of growth in the matter of depravity, when the depravity is entire, it would be difficult to show its unsoundness in the matter of holiness.

If

And there is another important consideration. There are grounds for the remark, that we may indirectly increase the strength of holy emotions and desires, by a removal of the various obstacles which oppose and obstruct their exercise. The speed of a vessel or of a railroad car depends not only upon the amount of the propelling power, whatever that power may be, but also, in part, upon the number and greatness of the obstacles to be overcome. the obstacles are many and great, the speed will be less. Now the sanctified person is continually acquiring knowledge, not only in relation to the great and adorable object of his perfected love, but also in relation to his own physical and intellectual infirmities, the nature of temptations, and the subtle arts of the adversary of souls. In these infirmities, temptations, and evil arts, he finds very serious obstacles to his progress in holiness. But every day's experience, under the instructions and guidance of the Holy Spirit, teaches their nature and diminishes their power. He learns where his weakness is, and understands better than he did at first how to counteract it. He knows the artifices of the adversary, the insidious manner of his ap

proaches, and the way in which he can be resisted and defeated. And the result of this knowledge is, that many serious obstacles, which existed before and which perplexed his progress, are removed. His increased knowledge of the character of. God, the influence of the law of habit, the imparted influences of the Holy Spirit, have their natural and unobstructed effect, and accelerate, as they would not do under other circumstances, the ascendant flight of the soul.

These considerations evidently show, that the idea of growth in holiness, when the heart is already sanctified to God, is not an unreasonable one. On the contrary, it would seem on any principles of reason applicable to the case, that the growth of a sanctified soul in holiness would be much more rapid than that of a soul but partially sanctified. The testimony of those, who have arrived at the state of assurance of faith and perfected love, confirms these views. Their testimony is, that, after having reached this state, their growth in grace is much more rapid and sure than it was before. They are conscious of increased power against temptation, and of an increase of union with the divine will, to an extent unknown in their previous experience. What growth, then, must there be in angel minds, which are neither obstructed by inward nor by outward evils in their progress ! What expansion with each revolving day! What increased intensity of desire! What higher and more triumphant energies of love!

In conclusion, we exhort those, who are sancti

fied to the Lord, to grow abundantly in holiness. Of two persons, both of whom are truly holy persons, one may grow in holiness more rapidly and surely than another. This is an important fact, and one that is often overlooked. The difference. of growth in holiness, after the experience of sanctification, seems to us to depend, next to believing and earnest application for divine assistance, upon growth in Knowledge. Little claim has any one to the character of a holy person, who is willing to be ignorant. We have not reference in this remark to the mere knowledge of natural things, which oftentimes perplexes rather than promotes the inward life, but to religious knowledge; to any thing and every thing which throws light upon the character, providences, and the will of God; and to whatever illustrates the character, relations, and moral and religious duties of man. Holiness, considered in its full extent, is a great study; and he only, who is willing to be a diligent and faithfull student, will understand it. Hence we are told in the second epistle of Peter, that God hath given us all things that pertain unto life and godliness, through the KNOWLEDGE of him that has called us to glory and virtue; " and are directed in the same chapter to add "to our faith virtue, and to virtue KNOWLEDGE."

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CHAPTER SIXTEENTH.

On the Confession of Sin.

SHOULD those, who are so far advanced in the religious life as to be justly regarded as sanctified or holy persons, confess sin? This is a question, which is sometimes asked with a degree of solicitude and from good motives. And besides, it is often adduced as one of the greatest objections to the doctrine of the realization of holiness in the present life, that those, who have experienced it, ought not to, and cannot confess sin.

FIRST. The confession of sin during the whole course of the present life is exceedingly proper, for various reasons; and in the first place, because sin is an unspeakable evil. We suppose that those, who have experienced a perfected state of faith and love, will understand this remark more fully than others. They have tasted the bitter fruits of sin; they have in many cases endured a severe and terrible contest in driving it from the heart; they are now engaged momentarily in a constant warfare to prevent its re-entrance; they know it is the one great thing and the only thing which separates the soul from God; they know that every

sin, even the smallest, is exceedingly heinous in God's sight; they feel that they had rather die a thousand deaths, than voluntarily commit even the smallest sin. Now when they remember, that during a considerable portion of their lives they were sinning against God every day and hour; despising, injuring, and insulting continually that great and good Being, whom now their hearts as continually adore, they are penetrated with the deepest grief. They never, never can forget the greatness of their former degradation and guilt. And, in their present state of mind, they never can remember it, without being, at each distinct retrospection, deeply humbled and penitent. Indeed, as true confession consists much more in the state of the heart than in the expression of the lips, and as the surest mark of true confession is an earnest striving after the opposite of that which is confessed as wrong, those, who are earnestly seeking and practising holiness, may be said in the highest sense of the terms to be always acknowledging and always lamenting their sin. Their watching, their strife, their warfare is against sin, as the evil and bitter thing which their soul hates; and which their souls shall ever hate whenever and wherever committed, whether by themselves or others, at the present time or in times past.

SECOND. There is a propriety and a practical importance in the confession of sin, during the whole course of the present life, because our various infirmities, our defects of judgment, our frequent ignorance of the motives and characters of our fel