tians of Antioch. So that every man, according to his ability, determined to send relief unto the brethren which dwelt in Judea.

Charity, however, like wisdom, "dwells with prudence." The fund which might have been useless, perhaps injurious, unless placed under discreet management, was intrusted to the care of the elders. Elders had been ordained, as was indispensable, over the different churches throughout Judea, and the distribution of the relief fund was placed in their hands.

It is thus that God intends that Christians should minister to one another. He has placed them in different ranks, and with different opportunities, and has given them a bond of union. They are not connected by an uniform condition, which is contrary to the course of the world. But they are connected by a common interest, under which what is superfluous to some, makes up what is wanting to others. So "the rich and the poor meet together: the Lord is the maker of them all." 7

6 See Prov. viii. 12.

7 Prov. xxii. 2.

XLVI.

EXCELLENCE OF CHARITY.

1 COR. xiii. 8-13.

8. 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. 9. For we know in part, and we prophesy in part.

10. But when that which is perfect is come, then that which is in part shall be done away.

ST. PAUL had before described the excellence of that spirit of love, which is here termed charity, and had shown that without it all mental qualifications, as the faculty of speaking with tongues, or prophesying, would be nothing worth in the sight of God. He now adds another and a stronger reason besides those which he had before mentioned, why charity is far above all outward gifts or qualifications. It never faileth: it is a quality engrafted on the soul by the Holy Spirit, and will abide with it for ever, no otherwise changed than in being "made perfect." Whereas, whether there be prophecies, they shall fail: whether there be tongues, they shall cease: whether there be knowledge, it shall vanish away. Tongues, or prophecies, may be compared to a language which is spoken in the country where a man now is, but will be no longer needed when he leaves it.

Charity is an universal language; not only spoken here on earth, but in heaven also; the possession of it is like the possessing that which all ages and all countries have agreed in reckoning valuable; so that he who has such a treasure, will every where be rich. Such is the difference between charity, and those outward gifts which the Corinthians too highly prized. Prophecies, and tongues, and knowledge, edify the church on earth; they instruct, they convince, they build up in the faith those who are here to be made "wise unto salvation." But, for that very reason, they are only needful for a time. They who " shall be accounted worthy to obtain that world, and the resurrection from the dead," and "are as the angels of God in heaven," they will no longer need the prophecy which is to explain God's counsels, or the tongues which are to make them known. When that which is perfect is come, then that which is in part shall be done away. The glimmering ray of knowledge which we can now attain will lose its value, being eclipsed by the full and unclouded light of heaven; just as the morning star vanishes away before the brightness of the sun when it is risen. It will not be so with that brotherly love which has sprung up in the soul together with prophecy and knowledge. Prophecies shall fail, and tongues shall cease, whilst the charity which they have aided to produce remains, and flourishes for ever in the genial climate which the soul is to inhabit hereafter.

In making this contrast between christian love and outward qualifications, St. Paul delicately warns the Corinthians of their errors and their danger. Much in

1 Luke xx. 35.

their conduct had been very contrary to love and charity. Meanwhile they had prided themselves in their spiritual gifts, and thought highly of their knowledge. The apostle reminds them of the imperfection of that knowledge. The knowledge of the wisest man, as to the Almighty, his counsels or his attributes, is but the knowledge of a child; and will so appear, when that which is perfect is come.

11. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.

12. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

13. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

This brings us to a further proof of the excellence of charity. It had been before shown to be superior to tongues and prophecies. But it is also superior to faith and hope. Faith and hope are very different from tongues and prophecies. These were soon to fail and cease, and not to be revived; the need of them would be over in the church: whereas faith and hope can never fail on earth, or the church itself must fail with them. To the end of time, faith must not cease, or hope vanish away. Now abideth faith, hope, charity. These three unite together, and form the Christian character.

The faith of which Paul here speaks, is that which is described in the eleventh chapter to the Hebrews: that faith by which we lay hold of the promises of

God revealed in his word; that faith which is "the substance of things hoped for, the evidence of things not seen. 992 That faith is the Christian's breath: it gives him life, new life, as a child of God: it gives him vigour, to behave as one of God's family, and be active in his service; if that faith were to cease whilst he remains here below, his life as a Christian would expire, and he would "return again to his dust."

And if faith is needful that the Christian may live, hope is needful that he may be supported and animated in life; and thus enabled to meet his labours and his trials, as he "works out his salvation in the world." Paul even says, elsewhere, "We are saved by hope; "3 we never should have perseverance to hold on our way, if we had not hope to sustain and encourage us. He also calls it "the anchor of the soul;" the anchor fixed upon the eternal world, which keeps the soul at rest amidst the storms of temptation, and stedfast and secure through all the adverse winds which threaten to divert it from its onward course, and wreck it among the rocks and quicksands of this present world.

Therefore now abideth faith and hope. But the time will come when faith and hope will have performed their office. They will have brought the vessel into "the haven where it would be:" and the sails by which it has been borne along may be taken down, and the anchor by which it has been kept secure may be laid aside. The things believed in, will be things seen; the things hoped for, will

2 Heb. xi. 1.

3 Rom. viii. 24.

4 Heb. vi. 19.