by producing in the Christian a prevailing concern to know the truth of this grace in him. Whoever

is totally destitute of this concern, gives evidence that this faith has never been implanted in his soul; but wherever this concern exists in the mind, it is an agreeable sign, that faith, about which the person is thus exercised, is there also. By the Christian's exercise in applying to himself the scriptural marks of saving faith, the truth of this grace may also be discovered. If the concern to know the truth of our faith, formerly mentioned, is of the right kind, it will influence us to make use of the means which God hath appointed, for reaching satisfaction in this matter. If we profess a concern to know this, and are not thereby carried forward to the exercise of selfexamination, we are idle, slothful souls, and have reason to doubt the truth of our faith. But, on the other hand, if our consciences bear us witness before God, that we endeavor, according to our measure of grace and knowledge, faithfully to apply the scriptural marks of faith to ourselves, that we may discover what kind of faith we possess, this exercise, when accompanied with prayer, and producing in our minds humility and godly fear, will evidence that we are true believers. The truth of faith is also manifested by the Christian's earnestly desiring that his faith may, for the glory of God, the honor of Christ, and his own salvation, be of the right kind. The true believer desires that he may have a saving faith, that God may be glorified in his salvation. He wishes to be a real believer, that a rich revenue of glory and praise may redound through eternity to the sovereign grace, unchangeable love, and everlasting mercy of God in Christ, by his salvation. The Christian has the same desire, in order to promote

the honor of Jesus. He has seen the excellency of Christ, and desires that the crown of the glory of his salvation may be upon his head forever and ever; that, for the advancement of the Redeemer's honor, he may be a sharer of the blessings of his purchase, and that he may be made to celebrate the praises of his redeeming work, in time and through eternity. The Christian also desires to enjoy saving faith, that he may have his soul for a prey in the day of the Lord. The person who has his desire of true faith confined unto his own salvation, and does not seek after it that God may be glorified, and Christ may have honor, is either a stranger to true faith, or is a very unenlightened, weak, and selfish believer. If these and the like exercises are in us, and if we desire that they should abound, we shall never be ruined by a false faith; but we shall be saved by that which is true.

5. The Divine original of true and saving faith is manifest from this subject. It is of God, Father, Son, and Holy Ghost. It is given unto us by a sovereign and glorious act of God the Father, on the footing of the mediation of Jesus Christ, and by an exertion of Divine power, put forth by the personal agency of the Holy Spirit. It is, therefore, surely of God. It is not of a base earthly original; but it comes down from the Father of lights. As there is a blessed economy of the Divine persons in the whole scheme of redemption, so it is evident in this particular part of it, his giving faith unto his people. This spiritual gift is from God, not as he is the God of nature and of providence, but as he is the God of grace, the God and Father of our Lord Jesus Christ, the God of our salvation. The special character, in which the Lord bestows this grace, represents its

true original; because it is not merely from God, but it is from him in the amiable representation he is making of himself in Christ by the Gospel.

6. From what has been said, we may see, that the method in which the Lord has given faith unto believers, is truly glorious. If we consider the way in which the great Jehovah communicates this grace unto the souls of men, it may justly excite, and ever keep alive our wonder and our praise. Faith is bestowed in such a way, as manifests the Divine wisdom, condescension and goodness. In this the Divine wisdom is displayed. Faith is given to men in such a way, as advances the Divine glory, promotes the honor of Christ and the Spirit, humbles the sinner before the Lord, stops all boasting in the creature, lays the firmest foundation possible for securing both the creature's happiness and service; and may we not here see the manifold wisdom of God? The Divine condescension is also illustrated by it. That the great and holy Lord should bestow, upon guilty perishing sinners, and obstinate rebels, the precious blessing of saving faith, through the mediation of his dear Son, and by the operation of his Holy Spirit, is such an act of condescension, as has, in all the works of creation and providence, no parallel. In the gift of faith, the Divine goodness is also manifested. When we consider the Lord's act in granting faith to poor sinners, we must be constrained to acknowledge of him, "Good thou dost;" and this will lead us to confess, unto his glory, that important truth, "Good thou art."

7. The immoveable stability of saving faith in the souls of believers, may be deduced from this doctrine. As the eternal God is its author and giver, so he will also be its preserver and defence. No wea

pon that is formed against it shall prosper; for it is the work of the Lord. Were God to create faith in the hearts of his people, and leave to them its preservation and management, it would soon come to the same issue, to which our original stock, which was entrusted with Adam, came, and be totally lost. But this is not the way of the Lord with us; for he is not only the author, but the finisher of faith. Whatever enemies may assail the believer's faith, and whatever success they may have in disturbing its present exercise; yet they shall never be able to root out of the soul this heavenly and blessed principle. They shall not be able always to hinder its exercise, nor to prevent its designed growth. Nay, over all the enemies of the soul, faith shall in due time triumph, and render them, in whom it dwells, victorious overcomers. Consider this, all ye that believe in God, and assure yourselves that your faith shall never fail.

8. This subject informs us to whom the children of men should apply for the enjoyment of saving faith. Since God is the author of faith, to whom can we go but to him, that we may obtain it? Sinners, in their natural state, are called to go to him for the implantation of saving faith, and the saints should apply to him also for the increase of it. O sinners, be exhorted to pray to God for faith. Go and represent to him, as you can, the great need you have of this grace. Tell him that he has given you the word of faith, in which he is setting before your view the object of faith. Tell him that he has promised the Spirit of faith, to work this grace in the souls of men. Tell him that he has given faith to many perishing sinners like you; and earnestly cry that he may manifest his grace, and exert his power, in

blessing you with true faith. Persevere ye in this exercise, until he is pleased to come unto your soul, and leave this blessing behind him. To the same object, O believers, are ye called to apply for the advancement of this graee in you. Be not satisfied with the habit, or the weak and unfrequent actings of faith; but study to reach that happy attainment mentioned in these words of Paul: "your faith groweth exceedingly."* Go to the throne of grace, and present to the Lord the prayer of the disciples: "Increase our faith."t I know of no mean more proper than this, for Christians to use, in order to growing in this grace, unless it be that of actually exercising

it. Let it be your study then, O Christians, to pray for the increase of your faith; and while you pray, endeavor to exercise it; so shall you come, by the good hand of your God on you, to be strong in faith, giving glory to God.