Chariots of thb Sun. The ancient Persians who worshipped the sun dedicated to that luminary certain horses and chariots, which, in allusion to his rapid course, they consecrated to him. The kings of Judah fell into tills peculiar idolatry. In these chariots, the Babbins informs us, the king and nobles rode when they went forth to meet the morning sun. The idola- trous chariots of the sun were burnt by king Josiah (2 Kings xxiii, 11). See Sun.
In the narrative of the translation of El^ah (2 Kings ii, 11), it is said " there appeared a chariot of fire, and horses of fire," and a corrupt tradition of this miracu- lous ascension seems to have been preserved in the East Mr. Roberts says, '*The Hhidoos believe their supreme god Siva sends his angels with a green char- iot, to fetch the souls of those who are devoted to him ; and there are occasionally horses, but at other times none. The holy king Tirru^cmgu (divine chank) was taken to heaven, body and soul, without the pain of dying."
CHARIOT-RACE, the most renowned of all the exercises used in the Olympic games of the ancient Greeks and Romans, and those from which the victors were held to derive the greatest honor. There appear to be but one or two allusions to them in the New Tes- tament, and these are involved in some uncertainty. In Cor. xvi, 9, the apostle refers to his great success in collecting a church at Ephesus : '* But I wfll tarry at Ephesus until Pentecost, for a great door and effectual ia opened unto me, and there are many adversaries ;" alluding, it is thought, to the door of the circus, which was opened to admit the chariots when the races were to be^; and by the word &vTtKtifuvoi, "adversa- ries," which Doddridge renders ^^opposers," he is sup- posed to mean ahtagonlsts or competitors. In Cdos. iii, 15, he says, *' Let the peace of God rule (ppafievw^ preside, as the arbiters or judges of the games) in your hearts ;" 2 Thess. iii, 1, " that the word of the Lord may have ftne course (rpkx^a, run), and be glorified," referring, as it seems, to the applause of the spect*- tors; 1 Tim. iv, 8, "Bodily exereige {yvftpaaia, gym- nastic discipline) proflteth little," alluding to the train- ing of the racers; Heb. xii, 28, "tiie general assem- bly" (Trai/^yvpiC, crowd of attendants). See Games.
Chaiisma (xapuTfia)^ (1.) one of the names by which baptism was designated in the early Church ; (2.) a spiritual gift. See Gifts, Spibitual.
Charity, one of the three chief Christian graces. The Greek word dydtnff frequently rendered in the authorized version ^, is occasionally translated char^ Uyj and is so rendered throughout 1 Cor. xiii. The old English word charity means love— love to Gk)d and man, which is the fnl^ling of the law. Perhaps it would have been better had the word been rendered '"^ove." The meaning of the term can, however,
scarcely be mlsapprahended after a ctnftil pflfoil of that important chapter. In popular usage, charity is often restricted to oAni^tpm^, which is only one of its manifestations. See Lovb. Christian Mhid ftndi that charity, in this sense of Jtfve, is to be the habitual affsqUsa ef the heart, in all our relations to oar ftUow. creatures. Charity considered, 1. As to its souroe^im- plies a regenerated state of mind. 2. As to its mfa- rivmtes$j shuts out all, 1, anger; 2, implacability; 8^ revenge; 4, prejudice; 5, evU speaking; 6, petty ag- gressions, thoui^ legal; 7, artificial distinctums, as its limitations. 8. As to its active taqpretnim; (1) it de- lights m sympathy, liberality, and, in general, m be- nevolence ; (2) it dictates and regulates teorts of mar. qff (8) it teaches us that we are only ttewards crftlie divine goodness.
"All spiritual gifts are surpassed by charity, which akme puts on them tiie crown of perfection (1 Cor. xii, 81-xiii, 18). By this we are to understand not a men inclination and emotion, however pure, or natonl be> nevolence and philanthropy, however disinterested; but a disposition wrought hy the Holy Ghost, spring- ing ftmn the consciousness of reconciliation; a vital sn- panatural energy, uniting all the powers of the soul with God, the essence of all love, and consecrating them to the service of his kingdom. Without this, even speaking with the tongues of angels were but 'sounding brass or a tinkling cymbaL' Without this, the boldest prophecy, the most comprehensive knowledge, and a power of faith which could call the impossible into being, have no abiding worth or prac- tical importance. Without this, the other gifts would separate, pass into the service of ambition, and thus ruin themselves and the whole church. Without this^ the gift of tongues fosters vanity and enthush^m, knowledge puffb up (1 Cor. viii, 1-8), and the gift of government degenerates to despotism. As fiuth lies at the bottom of all the charisms, and forms their com- mon root, so also love is properly not a gift by itKlf^ but the soul of all gifts, binding them together like the members of a body, making ti^em work in for each other, and directing them to the common good. It maintains the unity of the manifold divine powers, subordinates every thing individual and personal to the general, and makes it subservient to the Interests of the body of Christ.