remain any reasonable doubt as to the reality of our repentance. But, however clear and comforting the evidence may be that we are really partakers of this saving grace, and that along with repentance we have received from Him who has been "exalted to be a Prince and a Saviour," the unspeakable blessing of the "forgiveness of sins," we are not, on this account, to be the less, but the more concerned to mourn over them, with an unfeigned and godly sorrow. We are daily to seek that we may be "renewed to repentance; to be "jealous" over ourselves "with godly jealousy;" to "stand in awe that we sin not;" and to "watch and pray that we enter not into temptation." We have to mourn over all our sins, over our sins individually, and especially over our besetting sins. We have continually to mourn, not only over our more heinous sins, but also over those which are more ordinary; not only over the sins of our conduct, but also over the sins of our speech and of our hearts. As communicants, we have to mourn, in particular, over every instance in which we have sinned, by departing from previous engagements of the same kind as those into which we may be again about to enter, by partaking in the solemn ordinance of the Lord's Supper.

III. We come now to examine, in the third place, Whether we really possess, and how far we are in the exercise of those feelings which should be awakened in our minds, by the thought of our Lord's infinite sufficiency for accomplishing all the objects of his glorious undertaking. This infinite sufficiency, as has already been shown, is admirably calculated to awaken in us a feeling of confidence, comfort, and joy. In other words, it is calculated, as an instrument in the hand of the Spirit, to inspire us with faith in Christ—that faith, in the exercise of which alone the soul can be made a partaker of "joy and peace." The joy and peace here spoken of, are as truly the fruit of the Spirit as is faith

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itself; and they are mentioned as such in that wellknown passage, (Gal. v. 22,) where these fruits are enumerated. As to the order, however, in which they are produced in the soul, it is obvious, that faith must precede the others. Being justified by faith," says St Paul, we have peace with God, through our Lord Jesus Christ." (Rom. v. 1.) "In whom," says another apostle," though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory," (1 Pet. i. 8.) "Now, the God of hope," says the former in another passage- -"the God of hope fill you with all joy and peace in believing," (Rom. xv. 13.) Christ's ability to save all, how numerous soever they may be, and whatever may be the multitude and enormity of their sins-his ability to save them to the uttermost, and with an everlasting salvation-and his readiness to save all that come to him, at whatever time, and under whatever circumstances they come, on the understanding that they come in good earnest -are considerations which are peculiarly calculated to inspire us with confidence or faith in his name. The moment, however, that we are made partakers of this precious faith, we become spiritually united to Christ. We are then "in him," and constituted one with him in the eye of that God with whom all of us have to do, and in whose sight no flesh living can, in themselves, be justified. But "there is no condemnation. to them who are in Christ Jesus." Now, this is the ground of our peace and the source of our joy. It is the peace of being delivered from the condemnation and the dominion, but not from the fear or the hatred of sin. It is the joy of being restored to the divine favour, of being renewed after the divine image, and thus of being again made meet for the enjoyment, and inspired with the love of the divine fellowship.

Now, are these the principles and feelings which have been implanted and brought into operation in our hearts? Have our hearts been made partakers of that

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faith, in particular, without which they can have no experience either of spiritual comfort or of lasting joy? The comfort and joy which, as believers, we experience, may not at all times be in proportion to the measure of' our faith; but they can never be greater or purer than that principle from which they are derived, and on the exercise of which, though often affected by other circumstances, they are chiefly dependent. The principal object of our inquiry, therefore, under this head, should be, whether we have been made partakers of that faith which "is the substance of things hoped for, the evidence of things not seen;"-that faith through which the patriarchs not only "received the promises" of God's everlasting covenant, but "were persuaded of them, and embraced them."

As this is a matter of the highest importance, so the Scriptures are particularly full and explicit in their directions and declarations respecting it. They contain the plainest and the most ample information, not only as to the nature of saving faith, but as to its Author and production as to its grand object, namely Christ and his righteousness, according to the testimony, and agreeably to the command of God—and as to its practical tendency, its effects, and accompaniments. By considering faith in all these several relations, we may with some degree of accuracy determine whether or not we possess it.

1. First, then, as to its Author and production, we may observe, that Jesus himself is declared to be, in one sense, "The Author and Finisher of our faith.' It is only in such a sense, however, as admits of the Spirit of Christ being the immediate agent, as the word of God is the special instrument of its production in our hearts. The Spirit is Christ's witness to the souls of men. "The Spirit of truth," (John xv. 26,) said Jesus to his disciples, "which proceedeth from the Father, he shall testify of me." He will guide you into all truth:""He shall glorify me; for he shall receive of mine, and shall show it unto you," (John xvi. 13, 14) Hence the

Apostle says, in addressing the Thessalonians, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance," (1 Thess. i. 5.) The most express declaration, however, that is anywhere to be found respecting the immediate agency by which faith is produced in the heart of man, is that which the apostle has recorded where he says, "Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and that no man can say that Jesus is the Lord," that is, say so, believing it with all his heart, -"but by the Holy Ghost," (1 Cor. xii. 3.) This faith, then, is not of man's teaching. It is not produced by the force of mere evidence, or by the skill, clearness, and ability with which human teachers may employ that evidence for the purpose of awakening conviction. No: "It is the gift of God," (Ephes. ii. 8,) through his Spirit-as truly and entirely the gift of God as is that salvation which it is invited to accept, and exercised in embracing. We may say, therefore, that we have faith; and we may be in the actual possession of some feeling or persuasion to which we attach the name of faith; but if it has not originated in the way, and been produced by the divine agency, which have now been described, it cannot be the faith which looks to, and lays hold upon Christ. It cannot be that faith, the fruit of which is holiness, and the end eternal life. It cannot be that faith which the sublime and affecting contemplations of a communion service were intended to awaken and enlarge.

2. But, in the next place, in examining ourselves as to our faith, we have carefully to consider whether Christ crucified-Christ and his righteousness-be the grand object on which it rests. In contemplating his all-sufficiency as a Saviour, the faith which this is so well fitted to awaken, is evidently a faith which terminates on, and affectionately embraces, Him. It must be faith resting and confiding in Christ, and in him alone,

for salvation. It is a principle which, though implanted in our souls by the Holy Spirit, and then exercised, as every such principle must be, by our souls themselves, must, from its very nature, go out of us to lay hold and rely upon Him" who of God is made unto us wisdom, and righteousness, and sanctification, and redemption," (1 Cor. i. 30.) It is a principle most pleasing in the sight of God, and eminently fruitful in every good work; but it does not rest its regards, nor place its reliance on any thing whatever, inherent or acquired, belonging to the individual in whom it exists. Instead of claiming or arrogating any merit to its possessor, it only directs him to the merits of Christ, as that in which alone a sinner can be accepted as righteous in the sight of God. It is, indeed, the instrument by which the soul lays hold on Christ as "the end of the law for righteousness to every one who believeth ;" but, in the very act of doing so, it pronounces him to be all the believer's salvation, and all his desire. The salvation promised in the gospel," is of faith, that it might be by grace," (Rom. iv. 16.) Under the influence of this principle, the believer is made to feel, that as he is indebted to God for having, by the Holy Spirit, implanted it within him, and as it is not in his own righteousness-for his own is only as filthy rags before God-but in the infinite righteousness of the Holy One and the Just, that he is commanded to trust for salvation, so there never can be any merit in faith, although there cannot fail to be the greatest criminality in unbelief. Faith is put forth into lively exercise, when it accepts of and cleaves to the Saviour; but, in putting it forth, the sinner no more thinks of arrogating any merit to himself, than a drowning man would think of doing so, for taking hold of the hand of the adventurous and generous benefactor who had hastened to his rescue; or than a person ready to perish with hunger would think of taking credit to himself for having made use of the feeble power that remained within