XIII.

CHARITY.

AND NOW ABIDETH FAITH, HOPE, CHARITY, THESE THREE;

BUT THE GREATEST OF THESE IS CHARITY. I Cor. xiii. 13.

CHARITY.

We understand language by appreciating WE thought. You remember instances when our Lord, though speaking in terms perfectly clear, was utterly mystical even to his disciples. 'What is it he saith?' 'We cannot tell what he saith.' So always, terms are only signs. Words spoken or written-literature, music, eloquence-all are cipher. You have in the law of your own thought and emotion the key with which to decipher all.

Hence we notice that discourse is received by the listener not for just what it is. You may speak with a force superior to your own meaning by addressing a mind superior to yours; while, on the other hand, the value of your thought may be sadly reduced if you offer to exchange it with one who knows no difference between gold and copper. The same communication shall be by no means the same to all; but

shall be different according to the differences which it meets. The vapors of the lower atmosphere can turn the sunlight into a rainbow. So the absolute truth, falling upon the clouds of humanity, gives us the variety and gradation of the seven distinct yet blending rays.

Many, for example, in accordance with much teaching and association, take faith and hope in quite a reduced sense. Adopting the judgments and distinctions that abound in hymns and sermons, they think of faith 'losing itself in sight,' of hope 'swallowed up in fruition,' while charity abides, as the sum total of all felicities and virtues.

And this is partly true. It belongs to the line upon line of instruction and meditation through which we enlarge the boundaries of our spiritual vision. It is on the way to broader truth. Our spiritual exploration forbids all pausing as if the whole were comprehended. We are receiving the kingdom of truth as little children all the time, and always we are putting away our childish things.

Hence this reduced notion of faith and hope is superseded on more mature reflection.

It is

seen that abideth' affirms, grammatically, just as much about faith and hope as about charity. Why, then, should any one show a logical partiality in the interpretation of that important word? I can imagine somebody beginning to discuss the text on this broad basis, and finding his field richer than he had thought. 'Certainly,' he says, 'faith is not going to be lost in sight. It is only the imperfection of faith that will be missed. Faith means more than a gift for a moment—a merely provisional thing-in the history of the church.' Faith is not restricted in its significance to our we but dimly discern. him who is the truth.

belief in truths which Faith is our belief in And when we see him

as he is, will not seeing be believing in the

highest sense?'

To be sure it will.

Faith belongs to the

eternal life. Faith has its divine and infinite

Object. It cannot cease; cation of the true soul.

for it is the justifiThrough all modes changes of polity,

of thought, through all through all varieties of ritual, abideth' faith; —and faith, the profound intuition and hearty acceptance of the Son of God, shall be the