and not the real fruits of the Spirit: for "this "wisdom is not from above, but is earthly, sen"sual, and devilish." Indeed unless such proficiency be accompanied with an evident increase in tenderness, modesty, and gentleness; with a readiness to submit to conviction and to be very sorry for every fault, and with a disposition to be more and more resigned under contempt and neglect; a man's growth in grace cannot be clearly ascertained. "Be ye clothed with humility," is an exhortation to the most arduous attempt and the most exalted attainment, to which man is capable of aspiring. Pride is the most offensive to God of all sins: a proud holiness is therefore selfcontradictory; for no grace can subsist except by connexion with humility; and the idea, that exhortations to christian tempers and evangelical fruitfulness tend to render men proud, arises from an entire misapprehension concerning the very nature of that holiness, without which no man "shall see the Lord."

The exercise of grace, or diligence in duty, may indeed prove an occasion of pride to a believer; and so may the knowledge of evangelical truth, or even self-abasement and contrition in any remarkable degree. But then true grace continually counteracts these emotions; and the root of pride is gradually weakened even by means of these rank but unallowed buddings; as Hezekiah was "humbled for the pride of his heart." The vigor

ous exercise, therefore, of holy affections must eventually produce deep humiliation whereas gifts, high and false affections, lifeless notions, ostentatious services, and an unholy zeal for evangelical truth, not only allow the branches of pride to shoot forth luxuriantly, but water and nourish the root of that hateful propensity.

II. The increase of faith, in all it's varied exercises, is an essential part of growth in grace. If faith be "belief of the truth," or 'a disposition to 'credit implicitly the testimony of God in his 'word;' we easily perceive that all true religion begins and increases with it. Unless we thus believe the testimony of God, we can neither fear his wrath," as revealed from heaven against all un

godliness and unrighteousness of men;" nor regard his warnings, nor understand the nature and value of his salvation :-we can neither accept of his invitations, rely on his promises, give up present objects for better things in reversion, nor render the willing obedience of grateful love. It is impossible therefore to be saved without faith; because we shall certainly neglect the great salvation revealed in scripture, if we do not believe the record of God concerning it, and indeed there is no conceivable way of deriving benefit from revelation, except by believing it.-It is also manifest, that the more fully we are acquainted with revealed truths, and the more firmly we credit

them, without vain reasonings or sceptical hesitations; and the more entirely we realize to our minds the awful and affecting scenes thus presented to our view; the greater degree of every holy affection, the more decided victory over the love of the world and the dread of the cross, the deeper compassion for perishing sinners, and the firmer attachment to the cause and people of God, will be produced. Faith at first works principally by fear and hope, and afterwards by love: the increase of faith therefore must increase the energy of these active principles, and of every affection dependent on them.

On the other hand, growth in grace strengthens faith, and habituates the soul to a realizing contemplation of invisible objects, to a deep sense of their importance and of our intimate concern in them, and to a decided preference of eternal things above all the interests of this transient scene.-Thus the believer faints not,-for " he looks not to "the things which are seen, but to the things "which are not seen. He learns with Abraham, to part with objects which nature most endears to him, when the will of God requires them; believing him able to make up every loss: and, with Moses, he is enabled to count "the reproach of "Christ greater riches than the treasures" of the world, and "affliction with the people of God," preferable to the momentary" pleasures of sin,"enduring as one who sees him that is invisible."

If we consider faith as including the idea of dependence, or committing ourselves to the Lord's hands in credence and confidence; the increase of it is inseparable from growth in grace. The convinced sinner discovers, perhaps gradually, that he has no resources in himself, and possesses no ability of escaping the wrath to come: but, hearing of the mercy of God in Christ Jesus, and of the encouragements and promises of the new covenant, he seeks for the grace of his free salvation. As his views enlarge, he more expressly entrusts his soul and all his eternal interests into the hands of Christ, and expects the supply of all his wants from his unsearchable riches. Thus he learns "to "live by the faith of the Son of God," and, feeling that he deserves only wrath, to expect every blessing through the atonement of his blood, and as the gift of his grace. He has not yet, however, obtained a very deep acquaintance with the evil of sin, the aggravations of his own iniquities, the deceitfulness and desperate wickedness of the human heart, or his own helpless and exposed condition: so that, attending diligently on the means of grace, he hopes speedily to rise superior to every temptation, and to feel himself advancing in holiness every day; and in this he commonly experiences a mortifying disappointment, even when actually growing in grace. For he continually discovers evil in his heart and duties, which he did not at all suspect, and has painfu experience of his own

weakness and folly. Many a sharp conflict, and many an evident relapse into evil, tend to convince him that "he can do nothing of himself;" and he escapes well if he be not so baffled by temptation, as to act inconsistently in some degree before men, whilst the Lord "humbles him, and proves him, and shews him what is in his heart, to do "him good at the latter end." In this way, however, after a course of years, when he has really grown in grace, and is justly regarded as an established, honourable, and fruitful christian; he is so far from feeling less need of supplies from the Saviour's fulness, that he depends on him more simply and explicitly for every thing, than he did at the first. He more entirely He more entirely "counts all but "loss, that he may win Christ and be found in him, and in his righteousness;" and continually seeks forgivenes of his daily sins and the accep tance of his daily services, by faith in his blood. He now considers the inclination, ability, and opportunity, of doing good works, as so many gifts from the God of grace, increasing more and more his obligations; and is deeply conscious, that he hath not duly improved his talents. He is also entirely sensible, that he cannot perform any good work in future, or withstand the temptations which obstruct his progress, without supplies of wisdom and strength day by day, out of that same fulness, from which he has so long been ac

Deut. viii. 2.