453 THE SUPERIORITY OF CHRISTIAN LOVE. RIGHT REV. H. RYDER, D.D., LORD BISHOP of LichfieLD AND COVENTRY. SIR G. WHELER'S CHAPEL, SPITAL SQUARE, APRIL 20, 1834. "And now abideth faith, hope, charity, these three; but the greatest of these is charity." 1 CORINTHIANS, xiii. 13. THIS is indeed a text and a subject which seems, at first, particularly familiar and trite to the generality of hearers. Converted, as it has too often been, into a simple exhortation to alms-giving, it has met with the ready acquiescence and approbation-it has flattered the vanity, and soothed the misgivings, of many a soul on account of deficiencies in innumerable other Christian duties. It has built up many in self-righteousness and fatal security; it has afforded others a convenient compromise or compensation for general ungodliness, and even for practical unbelief. It has been singularly wrested by perversion, and abused to the injury and perdition of the unlearned and unstable, and even of those who are wise only as to this world. But, rightly understood, combined with the context, this text is surely fraught with profitable admonition, and, engrafted by the influence of the Holy Spirit on the heart, and put forth into action, admirably calculated to bear the fruits of righteousness, which are by Jesus Christ to the praise and glory of God. It will then be found amply and adequately to promote the object entrusted this evening to my ministerial care, in instilling right and scriptural motives; it will be calculated to draw forth from well instructed and willing hearts a liberal contribution. Instruction, thus in season, may bless those who have to give, as well as those who have to receive. For the right understanding of the text, we must premise, that the word "charity," in the original language, and in the primitive meaning of our own language, signifies love: as it is well expressed by the divine Hooker: "The Christian virtue of universal love: love to man, in obedience to the command of God, and for the sake of our Redeemer; love to our brethren for whom our Christ died." Let us then, inserting "love" for "charity," enter into the text, in conjunction with the chapter of which it is the close and consummation. The members of the Corinthian Church appear to exhibit a considerable remainder of indwelling sin, manifesting much that is satisfactory and pleasing as evidence of their faith in Christ, and these amidst a remarkably rich abundance of spiritual gifts and endowments. The Apostle, therefore, suited his address to their proper wants and necessities, and after a suitable introduction, deals much in direct and in indirect reproof. Originally brought up in the lap of wealth and luxury, and addicted to the indulgence of the licentious and malignant passions, the Corinthian disciples were, by the operation of con verting grace, materially delivered from the dominion of these sins; but perhaps they remained liable more than others to such temptations; and from time to time, in consequence of such, were defiled by backsliders and inconsistent believers. But, as was likely to happen at first to the awakened conscience, the sin of evil temper secins to have made a most formidable inroad upon this flock of Christ, and, what is the master-piece of Satan, to have turned into evil the very abundant privileges which they had received from above. Pride, contention, and ill-will, sprung up from the very greatest of spiritual endowments and talents, and made these instruments, and sources, and causes of perdition to the possessors. The Apostle, by a variety of arguments, in the twelfth chapter, endeavours to root out this evil spirit of unholy ambition, rivalry, and jealousy: as the means of drawing off these men from such objects, these gifts which fed the flame of earthly passions, he lays before them, in all its excellence and beauty, that grace which was the very opposite to these passions, that grace of charity and universal love: "covet earnestly the best gifts: and yet shew I unto you a more excellent way.” The chapter divides itself into four parts, and ends in an illustration, a complete illustration, of Christian love. It is first described for the purpose of contrasting it with what it is not; and by its character of indispensable necessity, to render profitable all the very qualities and endowments, and privileges, of which the Corinthians were so proud. Secondly, it is delineated as it is, in all its array of positive excellences-" the very bond of peace and all perfectness." Thirdly, the superiority of it over these gifts and endowments, by a comparison of their partial and temporary nature, with its prevailing and predominant power, and its character of purity, permanence, and everlasting duration. And the whole is crowned by its still further exaltation, not only over these bodily and mental gifts, but even over spiritual graces. They are not indeed spiritual graces, merely partial and temporary, they are in time to be consummated: but even they must yield to it in some points a degree of excellence. "And now abideth, faith, hope, charity, these three; but the greatest of these is charity." The qualities of this indispensable Christian condition, thus illustrated and commended to our regard, will be considered at the close of the discourse, and then will appear the truth of the expression, that charity is "the greatest of all.” Behold, first, the indispensable nature of Christian love. Behold WHAT WILL NOT AVAIL, OR IN ANY WAY BE PROFITABLE WITHOUT CHARITY. The gift of tongues, and of prophecy, of understanding mysteries, and all knowledge, of miraculous faith, even so as to remove mountains, will all, unless sanctified, as it were, and consecrated to God, by this combining principle of love, be nothing; even no more than sounding brass or a tinkling cymbal. This was striking at the very basis and root of the sins of the Corinthian disciples; these were the glorious advantages upon which they prided themselves, and for which they despised and envied others. These gifts were unattended by Christian love: they were, therefore, of no value in the sight of God; they made the possessors contemptible, and worthless. Oh, my brethren, is there no heart here that will acknowledge the solemn application of this annunciation, that will say, "Is it I?" With miraculous endowments you have no concern; it may be well, as you see, for your souls, that you have not; but may not a superior faculty of expressing your ideas with force and impression, a superior intelligence, a higher degree of learning, a closer acquaintance with the truths of religion-may not these produce a similar effect on some souls here, and leaving you without charity, proud and contentious, inward despisers, or enviers, may render you, who think yourselves to be something, nothing, and worse than nothing, before God? Little, perhaps, are we aware, of the slight difference which exists between these, which give rise to all those sins of the heart, no less odious to God than ruinous of our salvation, and those more open and publicly condemned transgressions. Spiritual pride, on account of greater knowledge of religion than our neighbours, may be the inmate of a cottage, and rise high under the meanest clothing. Again, let me beseech you to consider, not only what will constitute Christian charity, but what, however it may seem to be, is not charity. "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." Indeed, is it not a contradiction in terms? Can the most abundant, prodigal alms-giving, can the most costly, self-denying sacrifices for the sake of others, for friend or favourite cause, can these things deserve the name of charity? Yes, it is even so; they may all adorn a character in the eyes of men, and make the man idolized, but in the eyes of God it may leave him uncharitable. Self-love, not Christian love to our neighbours, may be at the root, and all the fruits thence arising, will not be charity, will want the savour of true Christian godliness, and will be cast away as unprofitable. How many a fair fabric of self-righteousness sinks and crumbles into dust, under a more discriminating and sifting view of it. How many a self-satisfied man of the world, made easy in his own estimate of compensation for many a positive transgression of the law of God-how such a man must exclaim, "I am poor, and naked, and blind, but this was my rest, and my rock: on this I depended; whatever I was in other respects, I was charitable; but I am poor, and destitute of the very virtue which was my all in all." So far then, on what does not consist Christian charity. What, then, is this Christian charity? Is this Christian love, so indispensable, so much wanting, about which there are so many mistakes, and so much interest for it, is it an unsubstantial shadow, the phantom of a vain and enthusiastic imagination, without body, without form, without life? Listen, then, secondly, to the Apostle's description of WHAT IT 18, and let that satisfy every inquirer as to its nature. Its properties form such a series of evangelical graces, and its features are so exquisite and so consummate, as scarcely to be described without obscuring its lineaments, or to be dilated upon them without weakening their effect. The passage commences with a general view of its passive and active qualities. Christian "love suffereth long, and is kind." Under these two heads all the particulars of its character may be defined. The opposite of these is self-love, is to pull down and keep under subjection and thus full scope is given for the operation of Christian love. "It is not puffed up;" that is, with self-conceit. It shews no traces of self-exaltation in the world: "It vaunteth not itself." It shews no selfinterest in the dealings and transactions of life: "It seeketh not its own." And under the government of this principle, the whole course and behaviour accommodates itself to all the various circumstances and obligations of social life: it admits of no such transgression of courtesy and benevolence; no such inattention and slights to the feelings of others, as the impulse of self-love toe : often excites: "It doth not behave itself unseemly." Having thus subdued the counteracting force of self-love, a principle which acts with more or less influence on the conduct of our fellow-men, "it envieth not;" he who is actuated by it, cannot feel regret at the superior gifts or advantages of others, as he has no conceit of his own superior merits. Again, "it is not easily provoked;" he has no quick sensibility to affront, or even injury, because he has no high opinion of self, nor excessive regard to his own interests, to be hurt and offended. "It thinketh no evil;" he thinketh no evil from others, and thinketh no evil against them: his thoughts are peace and good-will, and all his affections, are ranged on the side of brotherly kindness. It" rejoiceth not in iniquity;" his sorrow is excited by the iniquity of others—even those who may have been been his bitterest enemies (if such a character can have a bitter enemy); he grieves over the dishonour shown to God; he has sympathy with poor sinners. But he "rejoiceth in the truth;" that his fellow-sinners embrace the truth as it is in Jesus, and that they manifest the power of the truth by constant love and confession of the truth: and is most anxious, to be abased and humbled, if the truth by such means could only be magnified and exalted. And, to sum up this character, Christian love "beareth," or, as may be translated "covereth," "all things"—even the multitude of sins; overlooks, conceals, extenuates, so far as faithfulness to God and the truth itself will allow, the faults of others. "Endureth all things;" forbears and forgives till seventy times seven. "Believeth all things;" perseveres in a candid interpretation of conduct and character, as long as sound judgment will permit ; labouring to the utmost in support of private opinion, and when compelled, by undeniable and continued evidence, to give up present connexions, still hopeth all things; indulges a charitable hope, that he who is the offender, may yet repent, change his ways, and become a worthy object of regard and kind affection. Oh, my brethren, has this animating and perfect picture given by the Apostle of Christian love, caused us to discover more clearly what it is? Has it failed to excite our curiosity, approval, and warm admiration? But has it not in spirit condemned yourselves? Fellow-workmen, competitors in trade, professional rivals, examine the life, the year, the week, the day, that is past by this standardthe dealings in business, the conversations in society, the judgments of the mind, the thoughts of the heart; and, compared with this standard, does not your charity appear lamentably deficient in each of these respects? Is it not very far (this Christian love) from the habitual tone, the habitual tenor, of your actions, and the spirit of your feelings, the frame and temp r of your hearts? Oh, might we not all bow down under this conviction and condemnation, and confess, that that of which we were most proud, and most content to rest upon, is taken from under us, and that we want some support, not of our own, to stand the severity of God's judgment, and to make us turn from that which shall be utterly worthless? But consider, further, in the next place, THE SUPERIORITY OF THIS BLESSED COMPREHENSIve Grace over every Gift and EndowMENT, WITH THEIR IMPERFECTION AND TEMPORARY DURATION, IN COMPARISON WITH ITS EVER-GROWING MATURITY AND EVERLASTING CONTINUANCE. "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." These miraculous gifts were bestowed in the early ages of the Church upon individuals, not only for the general benefit, but often only on particular occasions; they were limited in exact measure and proportion to the special use; and when the particular object was accomplished, the props were removed away, and put aside, as soon as they had promoted their design, the edification of the Church, as soon as these were attained in a religious community, as soon as they kindled the lowly, but fervent desire after that knowledge of heavenly things which will only be consummated in the future state of blessedness. But their increase and their continuance was not to be expected or desired; they were best fitted to the infant state of the Church, and as it advanced to its riper age and fulness, they would be done away with. Thus also in the individual Christian character, all the powers and properties of the mind, which contribute to carry forward our attainments in scriptural knowledge, shrink into nothing, in comparison with the new heart and the spiritual mind, with the prevailing principle of Christian love, which, springing from the incorruptible seed, grows and advances through life, and maintains its purpose through the countless ages of eternity. It will be inquired hereafter, not only, nor so much, how we read, how we understood, but how we felt, how we spake, how we acted in correspondence with these feelings, and the guidance of a sound Christian judgment. This is the manhood, this the maturity of true charity; having put away elementary things, this is according to the measure of the stature of the fulness of Jesus Christ. Thus, indeed, only through the medium of a believing conformity to Christian love, do we see Christ, though still through a glass darkly. But thus, as fully associated with him in love, shall we see him face to face; thus only in the intercourse and communication of spiritual love shall we know him, now in part, and know him hereafter even also as we shall be known. But it will be said, lastly, where is the root from whence this goodly tree arises; where is the blossom and the fruit? Is not the Apostle inconsistent with himself? Is he not undervaluing that faith which he so often extols as the instrument of justification and the parent of all godliness? No; to this and its sister grace of hope, he assigns its proper place, and, with them, Christian love which he exalts now so much. He brings them together. And they all have that peculiarity, that they are not partial and temporary in this life, but abide: "And now abideth faith, hope, charity, these three." They are indeed the three main and principal Christian graces and virtually will include all the rest; and they must increase in eacn redeemed soul. in its progress through life, and combine to form the fabric fitly framed together, the dwelling of Christian holiness, the temple of the Holy Ghost. But the greatest of these is charity." This trutn would appear from the different offices these three Christian graces unite, and their state in eternity. "Faith is but the hand (as our homily expresses it) which lays hold of Christ, which receives implicitly divine revelation as its guide and its salvation, which forms the soul's relation to the Saviour, and the vehicle of communication to it; and hope is the anchor of the soul, which, as it were, retains the hold of Christ and eternal life, sure and steadfast, and keeps the soul firm in obedience, and patiently waiting through trials, to death." But love is the emotion and the feeling which springs from the one and is sustained by the other, and by which they both act for the honour of God, and the eternal benefit of his Church and mankind-the basis and the prop, so essential to the house, that without them they would fall to the ground; but without the house, they are but a useless and unprofitable pile of stones, and may therefore be said to be the greatest, the indispensable |