ledge of these truths. Faith embodies, as it were, that which is otherwise unsubstantial and visionary. Without it, says the Apostle, "it is impossible to please God." We cannot please Him, because we know not His will; we cannot obey Him, because we know not His commands. The same Apostle gives us a striking representation of the nature of Christian hope, when he calls it an "anchor of the soul, both 66 sure and stedfast "." It implies a firm assurance that all the promises of God will in due time be fulfilled. This assurance is the immediate result of faith. It originates in a full persuasion of the unchangeable veracity of God, and of His infinite power, wisdom, and goodness. It rests on that simple and comprehensive declaration, "He is faithful "who hath promised"." By this, Abraham was sustained, when, "against hope, he be"lieved in hope," and "staggered not at the promise of God through unbelief, being 66 66 fully persuaded that what He had promised "He was able also to perform ." In such hope there is no alloy of doubt or disquietude; since it is not built on precarious conjecture or on fallacious authority, but on the highest f Hebr. xi. 6. i Rom. iv. 21. 5 Hebr. vi. 19. h Hebr. x. 23. moral certainty that can be attained, even that which is derived from the veracity of God himself. It The several characteristics of Christian charity the Apostle has explicitly detailed in the chapter before us. The term itself is evidently used in its most enlarged and comprehensive sense, to denote that love to God and man which leads us practically to exemplify our faith and hope by works of glory to God, and beneficence to our fellow-creatures. is the proper fruit of faith. Faith without it is dead, barren, and unprofitable; not a lively faith, not the genuine faith of a Christian. Hope without it degenerates into presumptuous folly. Yet charity itself cannot subsist without these to uphold and strengthen it; and is only called the greatest of the three, because it is the completion and perfection of the other two. In the preceding chapter, the Apostle had treated largely of the extraordinary spiritual gifts then bestowed upon Christian teachers, for the more extensive diffusion of the Gospel. There were "diversities of gifts, dif"ferences of administration, diversities of operation." To one was given "the word " of wisdom;" to another, "the word of know"ledge;" to another, "faith;" to another, 66 66 "the "the gifts of healing;" to another, "working of miracles;" to another, "pro"phecy ;" to another, "discerning of spirits ;" to another, "divers kinds of tongues;" to another, "the interpretation of tongues *." The value of these special and extraordinary endowments the Apostle duly appreciates. But lest the possessors of them should be inclined to vaunt themselves upon such distinctions, he reminds them that all these "mani"festations of the Spirit" were given “to profit withal'." They were given, not for the purpose of exalting certain individuals above their fellow-members in the church, but for the common good. If, therefore, any man presumed upon his acceptance with God by virtue of these endowments only, or if he selfishly withheld the benefit of them from others, the Apostle gives him to understand that he possessed them in vain. "For as "the body is one, and hath many members, "and all the members of that one body, 66 66 being many, are one body; so also is "Christ." And "whether one member suffer, "all the members suffer with it; or one "member be honoured, all the members re"joice with it." Accordingly the Apostle, * 1 Cor. xii. 4-10. 11 Cor. xii. 7. m 1 Cor. xii 12, 26. though he exhorts them to "covet earnestly "the best gifts," adds expressly, "yet shew I "unto you a more excellent way"." That "more excellent way" he explains in the chapter before us. It is the way of applying every spiritual gift to a beneficial purpose. It is that predominant sentiment of “love” to God and man, which leads us to reduce our faith to practice, and to impart to others the hope we ourselves enjoy. In this consists the preeminence of charity above faith and hope. Charity is "the "end of the commandment ;" the point to which faith itself tends, and by which we are known to be sincere in our professions as Christian believers. The miraculous gifts of the Spirit (which St. Paul appears constantly to bear in mind in this comparison) were bestowed sometimes upon one, sometimes upon another, according to the exigencies of the case, and at the sovereign will and pleasure of Him from whom they proceeded. But they conveyed no real benefit to the possessors, unless they were rendered instrumental to the glory of God and the welfare of mankind. "Though I speak with the tongues "of men and of angels, and have not charity, I am become as sounding brass, or a 66 n 1 Cor. xii. 31. 66 66 tinkling cymbal. And though I have the gift of prophecy, and understand all mys"teries, and all knowledge; and though I “have all faith, so that I could remove moun"tains, and have not charity, I am nothing." Nay, the Apostle excepts against even the most splendid acts of religious zeal or worldly munificence, if destitute of this inward principle of conduct. "Though I bestow all my goods to feed the poor, and though I give 66 66 my body to be burned, and have not cha"rity, it profiteth me nothing." An ardent zeal, without due consideration of the purpose to be effected, may possibly induce some to encounter martyrdom in testimony of their faith. Others may be prompted by vain-glorious or even selfish motives to deeds of such munificence as will not fail to gain popular applause. But "the Lord seeth not as man "seeth; for man looketh only on the out"ward appearance, but the Lord looketh on "the heart." Out of the heart proceeds that which is really good or evil in the sight of God. Zeal must issue from the pure love of God; and beneficence from the genuine love of man, to render either of them meet to ascend up as a "memorial before God "." This is still further evident from the spe |