or of any other in which it is employed. Thus, as has been observed, the term is ever a complex one, embracing both an act or exercise of the mind, and the object or subject matter of that act. Yet the term "Faith" is specifically applied to both the object and the subject; and, in each of these senses, has at least a two-fold character. Considered as an act or exercise of the mind, it includes the idea both of endowment and duty. Considered as the object of that act or exercise, though this object strictly speaking is but one, it embraces various subjects connected with the objects. Perhaps it may be not unfitly described in its most comprehensive sense, to be the efficacious reception of revealed truth and duty.

As an act or exercise of the mind, Faith is ever represented in Scripture as a primary duty, even as the parent duty of all Christian virtues; and so truly may they be said to be included in living Faith, like the rudiments of a plant in its seed, that though no opportunity for their manifestation should be afforded, they would be accepted and counted for righteousness, as "the obedience of Faith;" for as Faith is continued in a vital state, they would be the mature product of it,

should be remembered that these proofs and productions of true Faith are of various kinds; some of them being purely mental, as repentance, contrition, humiliation, gratitude, &c. Others not exclusively such, as confession with the mouth, or with the whole external deportment; as also in every specific act of Christian duty, which is conformable to the known will of God.

But it may be asked: "Has not Faith a specifically distinguished character, independently of any of its most legitimate productions?" It has indeed that of being the only faculty or endowment of the mind, by which we can discern, rightly apprehend, and effectually embrace, spiritually revealed truths: and this capacity proves it to be a spiritual, and not a merely natural qualification: "For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them because they are spiritually discerned." How then is it to be considered both as a gift and a Duty? It may indeed be more accurately denominated the production of a gift-the gift of the Spirit, than as being gratuitously bestowed without the concurrence of the creature. It is a fruit of the Spirit, like every other Christian

virtue; not such a spontaneous fruit as some of those enumerated by the apostle, viz. love, joy, peace; but such a one as requires the prepared soil of the human mind to afford it due nourishment; as do those of long-suffering, gentleness, goodness, meekness, and temperance.

But finally the Faith which giveth us the victory, through Jesus Christ our Lord, includes obedience," the obedience of Faith," that is, fidelity and allegiance to Him who is our Holy Head and Law Giver. This may be justly inferred from the test proposed to man in paradise, "the obedience of Faith," or proof of his fidelity and allegiance. A learned writer observes: "Thus it appears that the very first offence which man committed, originated in a disbelief of the Divine word, wrought in him by the suggestion of the evil spirit. Unbelief produced disobedience; disobedience, condemnation to misery and death; and the only hope held out to him of a recovery from that state of guilt and punishment, was to be obtained through his belief of a new revelation, thereupon vouchsafed to him, and proposed as a fresh trial of his faith. As therefore, man's continuance in his first state of innocency and

Creator; through want of which he fell from that state; so under the Covenant of Grace now made with him, it was ordained that his title to pardon and acceptance should depend upon FAITH in his REDEEMER; and that his want of that Faith should no less certainly expose him to irrecoverable misery and destruction."

Lecture LX.

FAITH AS A SPIRITUAL GIFT.

Faith when considered as a mental act, or power of believing, is the exercise of a spiritual faculty, not of a merely natural one; and this spiritual faculty is an effect of the operation of the Holy Spirit, and therefore a spiritual gift. The exercise of this gift which involves reception and concurrence on the part of the creature, is applied to the discernment of spiritual truth; which truth, thus manifested by its own essential light, and embraced through its own efficacious influence, is the object of Faith and thus Faith, considered both as an object, and as an act or exercise, may be properly termed a Divine gift. But a gift may be rejected; a capacity conferred may be resumed by the giver; and the latter is often a consequence of the former. Thus the spiritual eye which had been opened may become