well as of Christians, who have sacrificed their lives in support of their religious systems. And it is by no means certain that all who have suffered in the cause of Christianity were real Christians. Other proof is necessary besides a submission to martyrdom. Perhaps many of those whose names are recorded in the calendar of supposed saints, will not be found numbered in" the holy army of martyrs" who will praise God in his eternal kingdom. But to an inquiry of this kind the Searcher of hearts is alone competent. "Charity hopeth all things." The use which we are to make of the Apostle's awful supposition is of a personal nature. Is "the love of God shed abroad in our hearts by the Holy "Ghost given unto us?" It is easier to sacrifice every thing, even life itself, than to give up the heart to God in the bond of Divine charity.Nature may do the former, but grace only can enable us to do the latter. "All our doings without charity are nothing "worth." For "if any man," says our Apostle, "love not the Lord Jesus Christ, let him be Ana"thema Maranatha," accursed till the Lord come. And when He comes, many will say to Him, “Lord, "Lord, have we not prophesied in thy name, "and in thy name have cast out devils, and in thy name done many wonderful works? To "whom He will profess, I never knew you: depart from me, ye that work iniquity. 86 No works of ours, even though they spring from love to God and man, can be of a propitiatory nature; for after we have done all that is required of us, and in the best possible manner, we are still unprofitable servants. Our works, moreover, are utterly useless for the purpose of recommending us to the Divine favour; they are neither needed noi 'qualified for this office. Good works are however the necessary fruits of faith, and evidences of justification: they are essential requisites to an admission to the kingdom of God, not as the procuring but as a qualifying cause.But works which do not spring from love or charity afford no evidence of a justified state, nor do they prepare for the enjoyment of the heavenly inheritance. Nay, "forasmuch as they are not done as God hath willed and commanded them to be done, they have the nature of sin," are proofs of a carnal mind, and prepare for eternal vengeance. Add, then, dear reader, Deeds to thy knowledge answerable; add faith, OF ALL THE REST. THE SOUL MILTON. O what an awful day will the day of judgment prove! The motives of action will then be exhibited to open view. And Oh! how many builders of hospitals and endowers of alms-houses, it is to be feared, will be found destitute of love to God! How large a part of that piety, which is so much admired in the world, will be set aside as "nothing worth!" May the thought hereof produce "great searchings of heart." Important beyond description are right notions of religious truth. The world talks with great volubility of tongue concerning candour and liberality of sentiment-terms which, in their lips, are synonymous with indifference to vital Godliness. But they are terms which, when applied to the gospel, are absurd and blasphemous. For there certainly is a system of Divine truth. We must acknowledge it, or avow ourselves the disciples of Voltaire or Spinoza, the patrons of deism or atheism. And if there be a system of Divine truth, its Divinity gives to it an importance which renders liberality of sentiment concerning it irrational and impious. Charity re"joiceth in the truth," and is perfectly consistent with a manful contention "for the faith once "delivered to the saints." Thereon the manifestative glory of God, the present comfort and holiness, and the eternal salvation of the human soul, depend. But as genuine religion doth not consist in outward form and ceremony, so neither doth it consist in a speculative system of opinions, however orthodox, but in a conformity of will and affection to God, produced by "the truth "as it is in Jesus." It may be characterised by a single word. It is CHARITY, for which we are taught to pray in the collect which is now the subject of contemplation. That the greatest fervor of spirit in the use of this prayer becomes us, is evident, both from the nature of the blessing implored, and from the fatal consequences of being destitute of it. It is The one thing needful; for it is the proof of justification, the essence of sanctification, and the qualification for eternal glory. If we use this prayer with indifference, and without earnest desire after the attainment of heaven-born charity, O how ignorant must we be of our own state, and how unconcerned about our own happiness! and how clear is the evidence, that "all our do"ings are nothing worth!" But in what manner are we taught to expect this "most excellent gift?" This question is solved by the language of our collect; for we beg that God would send "His Holy Ghost." It is His office, in the covenant of grace, to quicken, comfort, and " sanctify all the elect people of God." Therein He acts in subserviency to the Father and the Son, by revealing the love of the former and the merit of the latter, and He is therefore called the Spirit of the Father and of the Son. But when we speak of His mission, we do not thereby refer to any change of place, for loco-motion cannot be attributed to an Omnipresent Being; but it is the communication of His sanctifying influence which we solicit. His grace is essential to salvation in every stage of the work on our hearts. We are naturally destitute of itare "sensual, not having the Spirit ;" and therefore "in us, that is in our flesh, dwelleth no good thing." For from Him "all holy desires, all good "counsels, and all just works proceed." That charity, or the love of God and of our neighbour for God's sake, is not a natural inmate of our bosoms, is plain both from Scripture and experience. The former tells us that "the carnal "mind is enmity against God;" and the page of history draws the character of mankind as "ene"mies to God by wicked works," and as "hateful "and hating one another." The Bible uniformly ascribes the love of God and man to a supernatural source; to which, if we would possess it, we must diligently repair. And as its first production is from the operation of God the Holy Ghost, so also its subsequent growth to perfection. Our church is therefore fully justified in teaching all her members, whether babes or fathers in Christ, to pray for the Holy Ghost, in order that they may be enabled to love God and love their brother also. We may here properly remark the doctrine of our church respecting Divine inspiration. The utmost consistency on the subject prevails in all her offices. If she cannot enforce uniformity by the persuasive arguments she uses, on all her children, it shines beautifully in herself. While therefore some of her sons assert that "the "thoughts of the human heart must be cleansed "by the inspiration of the Holy Spirit," in order that they may "perfectly love God and worthily magnify His holy name," they have maternal authority on their side; and if they sink under the obloquy of enthusiasm, the church must sink together with them. The end for which we pray that the Holy Ghost may be sent to us, is a most important one. It is that, in consequence of His inspiration, "the most excellent gift of charity" may be poured into our hearts; that we may be endued with love to God, ourselves, and our neighbours. An uninspired sinner is an enemy to God, to himself, and to all around him. And if, through a measure of grace received, we can adopt St. Peter's solemn declaration, "Lord, thou knowest "all things, thou knowest that I love thee," then we implore, that the spark of Divine charity which has been already kindled may be fanned into a flame, may consume whatever is contray to its own holy nature, and burn for ever to the praise of the glory of its great author and object. 66 The measure of Divine love for which we pray, is not a scanty one. We ask not that it may only be dropped upon us, or sprinkled around us, but that it may be " poured into our hearts." The believing sinner longs that the holy oil which has been poured on his head may flow down to the very skirts of his garment, that it may consecrate all his thoughts, tempers, words, and actions, and that he may be "filled with all the fulness of God, who "is" Himself love;" in which" whosoever dwelleth, "dwelleth in God, and God in him.". The man who has tasted that the Lord is gracious cannot 66 |