death. In the original language, both kinds of faith are expressed by the same word. The same word is used to signify the crediting what is spoken, and the trusting in a person. And being the same word in the original, the same word is employed in our translation of the original; but must be understood according to the scope of the passage in which it occurs. cause, though we cannot rely on a person in whose existence we do not believe, we may very possibly believe in the existence of a person on whom we do not profess to rely.

Be

It is the more needful to make this distinction, because there is reason to fear that many rest satisfied with the general confession of our Creed, that Jesus Christ is the Son of God, "who for us men, and for our salvation, came down from heaven." This is the foundation, the necessary foundation of Christian faith but it is no more than the foundation, on which must be built the individual reliance upon Christ which is felt, when we appropriate his atonement to ourselves. The case is so important, that it cannot be too strongly insisted on; and may justify an illustration from an example of what is daily occurring in the world. Suppose, then, that I am told by one whom I have every reason to credit, that there is within my reach an excellent physician, whose skill is indisputable, whose advice may safely be depended on. And I

believe it. I feel no doubt of it: the fact remains upon my memory.

This is one sense of the word faith, namely, belief in the report of those whose testimony is credible. Just

as our belief in the incarnation of the Son of God is founded on the undeniable records of history.

It may happen in the course of time, that an attack of illness leads me to apply to my own use the information which I have received. I send for the physician; put my life in his hands, ready to do all that he requires, to submit to whatever he prescribes.

This is not only to believe in the existence and the skill of the physician, but to rely upon it, to put all my trust in it. And it affords an example of that faith, by which, being justified, we are "accounted righteous before God." In the first place, we believe the assurance of Scripture, that God, in pity for the state of the rebellious world, sent his well-beloved Son for our redemption: so that "he who hath the Son hath life, and he who hath not the Son hath not life." So far well. Still it is possible that we may believe this, as a fact of which we entertain no doubt; but it may lie upon the surface of our minds, not influencing us, not acted upon, any more than the knowledge that there is in our own neighbourhood an excellent physician.

The Centurion had a different faith from this, when he said, Lord, speak the word only, and my servant shall be healed. And we have his faith, when we apply the assurance of Scripture to ourselves, when we cast ourselves upon the Divine Physician, as those who have no health in them, and exhort him to make us whole; to cure our sinfulness by his propitiation, to heal our spiritual disease, by the inward renewing of our souls.

Faith, therefore, it appears, is no extraordinary faculty or property of the soul, which has nothing in

common with ordinary life. Christian faith is peculiar only in its application. The usual business of life is conducted on the same principle, the same reliance on others, as the Centurion showed in applying to Jesus in his trouble. Return, for instance, to the illustration. Suppose, when struck with illness, we consult our physician; who says, Your case is one of imminent peril : this illness may be unto death. But there is a method of cure. And if you have sufficient sense of your danger, and sufficient confidence in me to follow what I prescribe, your life may be preserved.

Not a single day passes, when a transaction of this kind does not take place. A physician engages, as far as human foresight can venture to engage, to effect a cure. The sick man trusts him, and follows his advice; though it may demand a very different course of life from that which he would otherwise pursue; though it may even remove him from his own country, and require him to sojourn in a foreign land.

In what respect does this differ from the case of those to whom the Gospel is proposed? The Lord Jesus addresses them, as being in a state which, if remained in, must be fatal to the soul. When he affirms it to be the purpose of his Incarnation, that "as many as believe in him, may not perish;" he implies, that they must perish without him. When he pro

mises that they who believe in him "shall not come into condemnation," but shall "pass from death unto life:" he implies, that without him they are in a state of death. But he shows at the same time, like the physician, that there is a way of escape; that the danger may be averted; that he came into the world

for the purpose of taking off the condemnation. Though "no man cometh unto the Father, but by Him" through Him "all may have access unto the Father."

Faith in Christ, therefore, reliance upon the promise of the Gospel, is no strange thing; but a state of mind which is familiar to us, with the nature of which we are daily conversant. Only let the same need be felt, as induces the dying man to send for his physician, as induced the Centurion to seek out Jesus, and entreat his aid.

There is indeed one difference, which must not be forgotten. In ordinary cases, we rely upon one of our fellow men. In the case which concerns the soul, we rely upon "our Lord and our God."

XLI.

THE BLESSEDNESS OF FAITH.

JOHN XX. 29.

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

A PROOF of Christ's resurrection, of his resurrection in the same body which had died, had been given to Thomas, which banished every doubt. But it is a

3

proof which others can never possess.

And he was

allowed to require it, and it was granted him, to confirm the faith and increase the comfort of future Christians. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed.

It was needful that the Lord should be seen in the form of man by those who were to bear witness concerning him. It was needful that some should be able to say, like St. John, "The Word was made flesh, and we beheld his glory." We saw his miracles, and we heard his discourses.

So, again, after his resurrection he was seen not by the apostles only, but "by above five hundred brethren at once."1 They saw, and "because they saw be

lieved."

But he could not possibly be seen by those who were hereafter to become his disciples, and have life through his name. These must believe in him "through their word: " that is, on the report of those who had lived with him in the flesh, and witnessed his death and his ascension.

Looking forward to these, the Lord declares to his incredulous apostle, Blessed are they that have not seen, and yet have believed. Like those to whom St. Peter wrote, and of whom he speaks, after mentioning the name of Christ: "whom not having seen, ye love; and in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory."

Our Lord has left to these, and such as these, the comfort of knowing that they were in his mind, and graciously thought of, from the moment when the

1 1 Cor. xv. 6.