diffuse happiness and to promote the glory of God. And where an offence is actually committed, Charity beareth all things. The original word is remarkable, and strictly means concealeth all things; that is, instead of delighting to exaggerate what is wrong, Christian love will rather throw it into the shade. To this effect we read, in another place, that "charity shall cover the multitude of sins;" that is, it will not look upon the failings or sins of others with a severe or rigid eye, but will be anxious to conceal them, to hide them from the view, and on no account to expose them to others. This is the precise meaning of the passage just cited from St. Peter. It is not an act of Christian Charity to throw a veil over our own offences, but over the offences of others; to apologize for them where apology can be made; and rather to adopt an unsatisfactory excuse than to be harsh in condemnation. For Charity believeth all things, hopeth all things, en dureth all things. It is not meant that Christian love believes what is evidently false, or hopes for that which is impossible: but where the evil is uncertain, it will place it in the most favourable light; and where no excuse can be found, and it is scarcely permitted either to believe or to hope, Charity will at least be moved to compassion: where it cannot approve, it will weep; and where another spirit would condemn, the spirit of love will be content to pray.

2.We perceive, then, that this principle of charity is excellent in it self on account of its distinguishing properties: but I observe, secondly, That it is excellent in relation to other Christian gifts and graces. Such is the argument of St. Paul in this chapter: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy and understard all mysteries: and though I

have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned and have not charity, it profiteth me nothing." We are not to imagine that these extraordinary gifts of the Holy Spirit could exist, where the principle of Divine love was unknown; but the Apostle magnifies the excellence of love by stating an imaginary case. If it were possible that he could unite in his own person every gift and endowment, which can belong to men or angels, yet would they be utterly without value if destitute of Christian love. It is this which gives to other graces their full effect. It is by love that faith worketh, and by love also that hope is perfected. It sheds a lustre peculiarly its own over the whole character of the Christian. It is by the spirit of love that we seem to partake more especially of the Divine nature, and to be transformed into the image of God. "God is love, and he that dwelleth in love dwelleth in God and God in him," Whatever be our resemblance to the Deity, we derive it not from faith; for how can faith be ascribed to the Most High? nor from hope, for what to Jehovah can be the ob ject of hope? Faith and hope are necessary for him who in this state of probation is marching to immortality; but love is the bond of perfectness, the very nature and image of God. We mean not fo assert that this sacred principle can be substituted for other principles; for the Apostle tells us, that "now abideth faith, hope, charity, these three:" each has its own province, and each its peculiar excellence. By faith we are brought to the Lord Jesus Christ, and receive pardon of our sins and reconciliation with God: by hope we are taught to surmount the difficulties of our Christian course, and to pursue our war with courage and perseverance; but both are to be considered as

means, by which we are led to love God and our brother; and in this spirit of love they have their end and completion.

For there is yet a third point, in which charity is distinguished from all other graces, and that is in its duration." Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away: for we know in part, and we prophecy in part but when that which is perfect is come, then that which is in part shall be done away. The comparison is made with the other gifts and graces which adorned the first days of the Church of Christ. We behold the wonderful effusion of the prophetic spirit, and are struck with admiration at the scene: but let a few ages pass away, and this miraculous influence shall be withdrawn. Many are now able to speak, in the language of strangers, the wonderful works of God; but the diffusion of the Gospel must soon be accomplished by ordinary means: all that we now value and admire will disappear, and our highest attainments in knowledge will vanish away. But charity never faileth: when faith is converted into sight, and hope is lost in fruition, then it is that love will appear in all its unutterable brightness. If we ask, what principle is that, which forms the joy and the glory of heaven? It is love; it beams from the Eternal Throne: it walks forth in all its beauty among the armies of the blessed; it fills every heart: it animates every countenance, The image of the Creator is reflected by all who adore him, and that image is love. Charity never faileth: it dwelt in the Eternal Mind when the morning stars sang together, and all the sons of God shouted for joy; and it will for ever inspire the company of heaven, and breathe in their eternal harmony..

III. Let us now proceed, in the third place, to consider the source of CHRIST. OBSERV. No. 168.

this charity. We hear much of the generosities of our nature, and are told to follow the impulse of our feelings; as if some transient, and defective, and feverish impression could be substituted for that great and purifying principle which is to assimilate us to the Lord Almighty and to burn with imperishable lustre, when heaven and earth shall have passed away. We cannot but recognize its high descent from its glorious qualities. It is derived from the Deity: it is implanted in the heart by the power of the Holy Ghost; and it can be obtained from him alone who is the Giver of every good and perfect gift. Hence we are taught to pray, in the language of our Church, that being filled with the Holy Ghost we may learn to love and bless our persecutors: and again still more according to the tenor of the text, "O Lord, who hast taught us, that all our doings without charity are nothing worth; send thy Holy Ghost and pour into our hearts that most excellent gift of Charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee." We acknowledge in these prayers, that the charity of the Gospel--that Christian love which seems to comprise within itself every excellence, and is inseparably connected with peace and joy in believing has no natural dwellingplace in the human heart; and that till it is imparted from above, we are not only incapable of abounding in the fruits of righteousness, but are even accounted as dead while we live. If we have not charity then, according to the declaration of St. Paul, we are no thing.

Should it be thought that by this plain statement of scriptural doc trine I seem to check the active spirit of benevolence, I would reply, that the feeling of benevolence is never so ardent and overpowering, as when it proceeds from the genuine operation of Christian

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love. You have heard the description of its effects as given by St. Paul: and wherever it exists, it will be known by its fruits. "If a man see his brother have need, and shut up his bowels of compassion from him, how dwelleth the love of God in him?" If compassion be wanting, the principle of charity is wanting: if there be no evidence of love in the conduct, there is no influence of love on the heart. It is because I intend to appeal to your charitable dispositions that I have endeavoured to illustrate the doctrine of charity, under the full conviction that you will thus be in duced to give most heartily and most liberally to those destitute and afflicted persons for whom I this day venture to solicit your aid. My plea is for the families of the brave men who have recently fallen in your service, and for the benefit of the wounded sufferers in the British army.

Seldom indeed has it happened, that so loud a call has been made upon the gratitude and liberality of the nation: seldom has it hap. pened that such momentous issues seemed to hang upon the fate of one battle, or that victory was obtained by so dear a sacrifice. Not many days have elapsed, since the stoutest heart in this country looked with awe and apprehension upon the approaching conflict: and the most sanguine among us hardly ventured to anticipate a favourable result till the arrival of those numerous forces that were hastening to the field. How wonderfully have the clouds disappeared! That mighty storm which threatened the desolation of Europe has been dissipated in a day. The armies of Britain were placed in the post of honour and of danger, and it must be confessed that they have well maintained it they, felt that the honour of their country was committed to them, and assembled Europe has borne them witness that it has been nobly preserved.

In mentioning the honour of the

country, I speak not of the mere glory of victories and triumphs: I consider it here as only another word for national safety. It is by deeds like these that the national character is upheld; and very intimately associated with national character is national security. The history of that eventful day will never be forgotten; and its effects will be felt throughout the world.

I will not violate the sanctity of this place by introducing topics which are foreign to the subject of Christian Charity. My concern is not with the march of a victorious army: I would rather lead you to sympathise with those whom that day of triumph has overwhelmed with suffering and sorrow. You cannot indeed restore the dead to life; but you may do much to comfort the living. The wounded soldier and the widow and the orphan are in a condition to profit by your benevolence; and they have a claim upon your charity which it is impossible for a Christian to resist.

Let it then be seen on this occasion that your Christian love is an operative principle. Let no man suggest to himself, as an excuse for an uncharitable disposition, that we have recently been contributing to other objects of distress: Charity seeketh not her own: she rejoiceth to do good to all men. Let it not be argued that another victory may require another contribution; or that the triumphs already obtained may be followed by a reverse. We know the uncertainty of human things, and are assured that the battle is the Lord's. But will any change of circumstances alter the nature of the present claim? Will some new victory or unexpected reverse raise the thousands that have fallen ? Will it call back the life's blood to the heart, and restore the husband to the widow or the parent to his child? Had our brave defenders listened to selfish suggestions, very different at this hour might have been the situation of Europe. They might have reflected, and with good

reason, upon the misery which would be entailed by their loss upon the objects of their affections: they might have asked, What will become of those that are dear to us? Who will provide for our families, if we are removed? But whatever were their feelings, their determination we know-"This is the post of duty, and we will not desert it." Their courage failed not let not your charity fail. Let it be seen that you have hearts to feel your obligation, and that, under the influence of Christian love, you will not be slow to discharge it.-Now to God, &c.

To the Editor of the Christian Observer. I HAVE lately perused some of the publications edited by the Society for promoting Christian Knowledge. Among others, two tracts compiled by a clerical member of the Establishment, and purporting to convey the sentiments of this Society regarding Regeneration and Conversion, were lately put into my hands. The view there taken of the subject appears to me to be altogether at variance with the doctrines of the Reformation, and certainly with those of our old and most distinguished divines, whose clear opinion seems to have been, that spiritual regeneration is not inseparably connected with the rite of baptism. In proof of this, I beg to refer to the writings of Archbishop Sharp and Dr. Hammond.

It is Archbishop Sharp's opinion, that regeneration" holds only as to those persons among us that have always lived virtuously and innocently, and have never fully departed from their baptismal vow. As for those that, either through the occasion of a bad education or by the abusing a good one, have engaged themselves in vicious courses, and accordingly, from the time they came to years of discretion, have lived in a state of sin and ungodliness; these persons are not yet in the regenerate state

(if we speak as to the inward spiritual part of it), and must, if ever they mean to be saved, some time or other, undergo a real change and transformation, both in their principles and their course of living." Vol. III. 13th sermion, p. 294. Again-" If a man, to his baptism and his faith in Christ, join a serious conformity to the laws of Christ-a sincere endeavour to please God, and to save his souland strives against open, known, and wilful sins, and still rather grows better than worse; more inclined to good, and more averse to evil: this is the best mark in the world; nay, I will say it is the only mark whereby one can discern that he is in a regenerate condition-in a state of God's favour.” Ibid, pp. 300, 301. The same prelate afterwards adds (p. 305), "The truest mark (of regeneration) is that of our Saviour: The tree is known by its fruits. If a man be baptized, and, heartily believing the Christian religion, doth sincerely endeavour to live up to it; if his faith in Jesus Christ be so strong that by virtue thereof he overcomes the world, and the evil customs thereof, such a man, however he came into this state, and with whatever infirmities it may be attended (of which infirmities yet he is deeply sensible, and fails not both to pray and strive against them), yet he is a good man, and gives a true evidence of his regeneration."-See also the same sermon, p. 297.

Dr. Hammond asserts (15th sermon, pp. 238-244), "That nothing is efficaciously available to salvation but a regenerate heart." He then proceeds to shew that God's supernatural agency sometimes interposes in the mother's womb; sometimes at baptism, when the Spirit, accompanying the outward sign, infuses itself into the heart; sometimes on occasional emergencies, the sense of God's judgments, reflection on his mercies, the reading good books;