Such being our state and character before we partake of faith, is it reasonable to suppose that faith is in our own power? If we are ignorant of our lost state by nature—if we see not our great need of the Lord Jesus Christ to be our Saviour-if we behold no suitableness in him to our necessities-if we are perfect strangers to his excellencies—if we have not eyes to discern the transcendent value of spiritual blessings-nay, if our natural mind is enmity against God:-can the most distant supposition be indulged, that the powers of our own minds will lead us to exercise faith in the Redeemer? Faith implies an application to him as the only hope of our souls-a living upon his fulness from day to day-and a setting of our af fections upon him, as the chief of ten thousand, and altogether lovely. But all these exercises are quite contrary to the bias of the natural mind: they must therefore be produced by some different cause. And where can this cause be but in God? And when it is recollected how much our sinfulness merits the divine displeasure, the communication of faith to the soul must appear to be of mere mercy and grace. Thus it is evident, that in the strictest sense, faith is the GIFT of God.

The same truth may be further established by considering the nature of faith-what faith really is. It is not necessary to observe,

that faith is far more than a mere assent to the truths of christianity. True, genuine, scriptural faith is an animating principle, which puts all the powers of the soul in motion for God-which brings every thought into subjection to the obedience of Christwhich warms the heart with love to himraises the soul above the clouds and storms of life, and enables it to endure, as seeing him who is invisible. Do you see the man of God treating, with a noble indifference, all the honours and pleasures which an ensnaring world can present; and bearing, with a superior and undaunted mind, the calumnies and scorn of ungodly men?-ask him the reason of his conduct, and you will hear him reply, "Faith is the principle by

which I am enabled to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin, which are but for a season; and to esteem the reproach of Christ greater riches, than all the treasures which earth can impart." It is faith which gives the soul peace with God, through our Lord Jesus Christ. It is faith which leads its possessor to esteem all things but dross, for the excellency of the knowledge of Christ our Redeemer. It is faith which brings unutterable joy into the soul; for says Saint Peter, "Though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." It is faith which enables those who are under its influence, to over

come the world-to purify the heart-to love God supremely, and each other fervently. "This," says St. John, " is the victory that overcometh the world even our faith."

Purifying their hearts by faith," is the language of another Apostle: and that "faith which worketh by love," is what Saint Paul strongly inculcates. In short, it is by the influence of a vital principle of faith in the heart, that many of our fellow-mortals have "subdued kingdoms; wrought righteousness; obtained promises; stopped the mouths of lions; quenched the violence of fire; escaped the edge of the sword; out of weakness were made strong; waxed valiant in fight; received their dead raised to life again endured cruel mockings and scourgings; yea, moreover, bonds and imprisonment. Nay, through faith they have patiently submitted to be stoned-to be sawn asunderto be tempted-to be slain with the swordto wander about in sheep skins, and goat skins, to be destitute, afflicted, tormented. What a blessed and soul-ennobling principle therefore is faith! Surely it is of divine origin, and not the production of human nature! No, brethren, these astonishing effects which are ascribed to faith, are not the fruits of a mind that is "enmity against God" of a will that is alienated from him— of affections which delight to grovel on the earth and of an understanding which is darkness itself with respect to spiritual

things. Reason revolts from such an interference, and compels us to conclude, that the faith of the scriptures must be the gift of God. Let us then, my brethren, acquiesce in this truth; and if we are partakers of this divine gift, let us, in return, render unto God the glory that is due unto his

name.

The nature of the covenant of grace will afford us another argument in favour of this doctrine. In order to counteract the awful effects occasioned by man's fall and ruin by sin, a covenant was entered into by God the Father, Son, and Holy Ghost, which engaged that mankind should be restored from their deplorable condition. The particulars of this covenant were of such a nature, as effectually to remove from those who are saved, all cause of boasting, or taking praise to themselves; and to secure to God all the glory of their salvation. Hence we read in this epistle to the Ephesians, 1 chap. 5 and 6 verses, the following passage-"Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." In the 9th and 12th verses we read to the same effect. "Having made known unto us the mystery of his will, acording to his good pleasure which he purposed in himself-that we

should be to the praise of his glory." We learn also from 1st Corinthians, 1st chap. 29th and 31st verses, that God's design in saving sinners is," that no flesh shall glory in his presence;" but that "he who glorieth shall glory in the Lord." In coincidence with the sentiments of these scriptures, the ancient people of God exclaimed, "Not unto us, O Lord, not unto us, but unto thy name be the praise." And again—“ We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God."

Now, if the Almighty is thus determined to stain the pride of human glory, and to have "grace, grace," shouted to himself, till the very top stone of the spiritual temple, consisting of all his believing people, is brought forth; are we not constrained to acknowledge that faith is his gift? Moreover, as it is faith which brings the sinner into a state of salvation, enables the soul to apply the benefits thereof to itself, and to experience the remarkable effects just described; if this faith is not the gift of God, but of our own producing, all the glory of being saved cannot be given to him; but we shall have something in ourselves whereof to glory in his sight; the very reverse, however, of this, as we have seen, is God's determination. The conclusion therefore in favour of the sentiment we are supporting, is most