the blood of Christ; as the only price which will redeem a forfeited soul, or provide a ransom worthy of a just and holy God.

But what is this faith, unless it becomes a principle to live by? If he who has been purchased by another, and for another, continues to live to himself, or for the world?

But if a man does live according to this principle, it must be visible and evident that he does so. It affects his ordinary habits, it influences his ruling sentiments, too much to be concealed. The faith which is the life of his soul-which will prove, as he trusts, its eternal life-is also the faith by which he moves and acts, and has his conversation in the world.

I have said that the working of this faith will be plain and evident. There are many ways in which it will be seen.

It will be seen interests of our

in a tender concern for the fellow-creatures. St. John has asked, "If a man hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" At first we might feel surprised, and be disposed to inquire, why should it not? What has the love of God to do with the wants of man? But, if we reflect a moment, we see

that it has much to do; and that the apostle puts a just and natural question. The brother is the fellow Christian. God is his Father, through the adoption that is in Christ Jesus. By the same adoption, God is our Father. And can there fail to be love between two brethren of the same family? And where there is love, will there not be pity, and fellowfeeling, and relief? Nothing but sin could prevent it; nothing but that deeply-rooted sin, self-love, self-preference, self-indulgence. But this is the sin of the world, not the sin of the believers in Christ Jesus: their faith must subdue the sin of self-love, as well as every other sin; their faith must give them a new and a stronger affection than the desire of earthly things. And therefore St. John may justly assume, that if faith in Christ Jesus has brought a man to the love of God, such faith. will be seen in its effects, and will be manifested by his feelings and conduct towards his neighbour.

It has always proved so. When the world first began to see bodies of persons who were actuated by christian faith, it first began to see those who considered the interests of their fellow-creatures as their own. We need go

no farther than Scripture, where we find St. Paul giving directions to the Corinthian disciples: "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him." This was done to provide for the necessities of those brethren who were in adverse circumstances. So, in the Acts of the Apostles, we read of a dearth prevailing throughout a great part of the Roman empire. The disciples in Antioch, when they heard of it," every man, according to his ability, determined to send relief unto their brethren who dwelt in Judea." To this they were incited by their faith. That faith wrought

denied themselves,

others. Where no

with their works. They that they might impart to such faith exists, no such relief is thought of. Self there is all in all. The natives of India some years ago experienced a like visitation, a grievous dearth. And they were astonished that our countrymen, sojourning in that land, should endeavour to save the lives of many destitute creatures, who had lain down in the streets and roads to die. The Gospel had not been preached among them, and taught them to regard the comforts or pity the miseries of

2 1 Cor. xvi. 2.

3 Acts xi. 28-30.

their neighbours. Ah, brethren, those who neglect or despise the Gospel, know not how much they they are themselves indebted to it. That Gospel, preached in our country, and believed and followed by many, has a diffusive influence of which we can hardly trace the limits just as the sun in the heavens communicates a genial warmth to the places which it reaches and benefits by its reflection, and is felt far beyond the spot where its rays are actually shining.

But the operation of FAITH upon the life and practice is not confined or limited to the temporal wants of others. It extends its concern to their souls and its doing so is the most decided outward evidence to which we can appeal of the faith which exists within.

The man who, whether he believes in the Gospel as a divine revelation or no, does not take it for his rule, i. e. who has no practical faith, he regards his fellow-creatures in a totally different light from the consistent Christian. He sees them as those who are to serve his interests; to minister, perhaps, to his comforts; to be convenient and useful to him; to increase his gains, to supply his wants: it may

be, to gratify his pleasures. How differently does the believer in Christ Jesus regard the multitude of human beings by whom he is surrounded! He sees them as immortal creatures, who may be among those for whom a heavenly kingdom is prepared. He sees them as persons in whom he has a near concern; the same blood which was shed for him, was shed for them and therefore everything which may affect their everlasting interests, whether for good or evil, every such thing becomes a matter which he is to consider.

See how this wrought in St. Paul's mind.* It was a question of the day, whether a Christian might lawfully eat of meat which had been offered in sacrifice to idols. No doubt he might, if in him it was no act of idolatry; no part of idolatrous worship. But "take heed," he says, "lest this liberty of yours become a stumbling-block to others;" lest what you do innocently, they are led by your example to do idolatrously. Through thy (better) knowledge shall the weak brother perish, for whom Christ died ?" Such a thing may happen.

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Wherefore if meat make my brother to offend, I will eat no meat whilst the world standeth, 4 1 Cor. viii. 8-13.