all the tenderness of sympathizing kindness.

Then look at

His HUMILITY. "He washed their stripes.” Whether this was done by himself, or by the hands of others, it was literally his doing, prompted by that refined and spiritualized humanity which could look into suffering, mingle in true fellowship of soul, and render its aid for the removal of pain. Pride frequently shackles kind feelings. Many think they should like to do good, if it could be done in their own way; without tasking their ease or their exertings, and working further on their sympathies; without touching their pride, by stooping to humble offices, condescending to the meaner walks of life, and appearing degraded in the opinion of a vain world. But as the most humble office of kindness is honoured by the example of Him who sealed His humiliation by the shame of the cross, the jailor's faith in Him inspired that humility which stooped to wash the stripes of his prisoners. In addition to this, we see

His BENEVOLENCE. "And when he had brought them into his house he set meat before

them." This was evidently done from that kind thought which looked into all circumstances of the case. From their previous cruel treatment and long fasting, the apostles must have been much exhausted; this fact, then, could not be overlooked by that tenderness of feeling which is ever wakeful in its sympathetic aid.

Christian charity is, indeed, a vigilant principle, ever open to the appeals of misery, ever ready to weep over, and meet them in all their wants. And to see that this is peculiarly a Christian feeling, we have only to look at its operations in the world, where we must perceive that it displays as many forms of kindness, as human woe exhibits features of misery and want. "Love," thus seen in its true character, manifesting its own nature, putting forth its pure, patient, godlike energies "love is of God;" and as everyone that thus really "loveth is born of God, and knoweth God," it must be clear that the faith which brings this feeling first into being, and carries it into active operation, must be a living principle, like the vegitative life in

M

seed; but where this spirit of godlike and uniform kindness is not displayed, the supposed faith can be nothing but a lifeless, a fictitious, and fruitless notion.

As further evidence of real faith, let us briefly advert to

IV. The JOY which it brought to the soul. "He rejoiced, believing in God." "Joy" is mentioned as one of the peculiar "fruits of the Spirit," immediately associated with "love and peace;" and is frequently spoken of in the apostolic epistles, as a direct result of a living belief in Jesus Christ, and as the common privilege of actual believers-" peace and joy in believing" appearing as intimately connected as cause and effect. Can joy be supposed to result from the satisfactory answer to an important question-a question embracing the widest consequences, and affecting the deepest interests-and the answer fully meeting the case, clearing up every doubt, sweeping away every fear, and making sure those interests which had awakened the most trembling anxieties? What rational ground for joy, then, must there be in a present as

surance of salvation! And though the simple announcement of the good tidings of salvation should call forth a joyous feeling, the exercise of that faith, through which a personal interest in salvation is made secure, must be followed by that gladdening glow of peace, by which St. Paul says: "We joy in God through our Lord Jesus Christ, by whom we have now received the atonement.”

In this case not only is that load of condemnation, which hung like a dead weight upon all the risings of joyousness, removed, so that we can recognize the presence of God, like looking into the smiling face of a reconciled Father; but all those misgivings are dispelled which insinuated disquiet into our reasonable earthly joys; and all those fears are banished which beclouded all prospects for eternity. Having peace and a new relation to God, through our Lord Jesus Christ, we are brought into a state of grace and favour, which forms that sure ground on which we "stand, and rejoice in hope of the glory of God;" the prospects thus opened before us being as boundless as they must be

bright. And to invigorate the present enjoyment of our blissful anticipations, the Apostle says, "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."

Joy, then, is the privilege, and may become the actual possession of every believer; and we are dishonouring the Saviour, as much as we are depriving ourselves of the fruit of our pardoned state, when we pray not, and expect not, and from these causes enjoy not, the gladness of believing.

It must, therefore, be certain, that the faith which sees not as its privilege, nor enjoys as its portion, the gladness of salvation, must be misinformed, or not informed at all in its views, feeble in its exercise, only dreamy in its visions, and dead in all which constitute. first principles.

Having separately considered the great question, the suitable answer, and the effect of that answer upon a believing heart, we may more clearly perceive, that a proper view of the question must originate all enjoyment in