performance of acts of beneficence towards both acquaintances and strangers. Social pleasures must only serve to render the superiority of solitary domestic enjoyments the more conspicuous. He who is rich enough in inward happiness, seeks and pursues not modes of entertainment which, on the slightest indiscretion, inevitably bring their dangers with them.

O Gracious God! Thou source of happiness! I know that the pleasure most threatens my happiness, which most appears to promise it. Not that Thou hast permitted so much evil in the world, that pleasure must needs be hurtful. No;—our heart itself first creates the evil which is found abroad.

My immortal, pure spirit is alone capable of pure, everlasting joys-to these shall my highest efforts be directed. I shall obtain them by means of moderation, justice, contentment, and philanthropy. But the joys of sense, though I will not despise them-partake of the instability of every thing belonging to sense. He who would enjoy all that earthly pleasures can impart, remains after all unsatisfied. Excessive enjoyment ends always in disgust. For we find afterwards that the whole round of pleasures is not worth the troubling of our life. Therefore, O heavenly Father, will I above all things strive after the pure, peaceful, and lasting joys which are promised to such a virtuous and

holy course of life, as is acceptable in Thy sight: and with wise moderation will I enjoy the pleasures which my intercourse with mankind is capable of affording. They shall never have dominion in my heart-in that heart which is consecrated to Thee. Amen.

XXV.

ON INCREASE OF KNOWLEDGE.

LUKE ii. 52.

"And Jesus increased in wisdom and stature, and in favour with

God and man."

THE history of the youth of Jesus is almost entirely unknown to us. How instructive would it be, if it had been preserved! It is only of the last three years of the Divine Teacher of the Word, that we have more particular accounts. They, indeed, were more important to all mankind; they constituted the period of His life, which was passed openly in the sight of the people; and could be recorded even by eye-witnesses. But how and where was Jesus passing the long space of thirty years before? Even the diversions of this holy child would have deeply interested me; and the employments of the divine youth have afforded edification to my heart and spirit. How much do I imagine, from the single trait which the Evangelist has related of Him when twelve years old; when His parents had lost

Him in Jerusalem, and after a long search, found Him in the Temple-where he sat listening to the Doctors, and asking them questions, with a desire to obtain wisdom and information, and to enrich Himself with sacred learning. He had already shewn by His answers, that he had silently meditated with Himself on the sublime truths, concerning which He now communed with the Pharisees and Lawyers. They were astonished at the superior understanding of the extraordinary child.

But from that time up to His entrance into public life, the Evangelical History is silent respecting His words and actions. The Gospel narrative goes no further than to describe this whole series of years in the few but expressive words: "And Jesus increased in wisdom and stature, and in favour with God and man." (LUKE ii. 52.)

If the life of Jesus Christ is to be the example and pattern of our lives, who would not wish that something similar might be said of us, and of every one? The increase of wisdom, that is, of the knowledge of what is good and useful, and the consequent increase of true piety, it is every person's first duty to promote: together with it increases also the favour which we enjoy with God and man.

The Religion of Jesus is, indeed, in itself, no learned science; but the power of God to save

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sinners:-it is not given merely for enlightened men and sages; but it is simple and clear, so that it may be understood by the uninstructed, and even by the child whose mind is in some degree matured. It does not demand that we should employ ourselves entirely in the acquisition of knowledge and learning; but it admonishes us strictly, that every one should attend to the station and calling in which Providence has placed him. Yet this religion considers as a main duty-advancement in the knowledge of all that is true and useful, the clearing and freeing of our understandings from error and prejudice, the forming and strengthening of our immortal spirit. For this, God gave us the different endowments of the spirit, namely, reason, understanding, imagination and memory-in order that these talents should be turned to profit, and not be buried. "No man, when he hath lighted a candle," saith Jesus, "putteth it in a secret place, neither under a bushel." (LUKE xi. 33.) Therefore adds St. Paul to his disciples,

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Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." (PHIL. iv. 8.) For the invisible things of God from the creation of the world are