THE SUM OF ALL GRACES IS LOVE.
-AUG. 22.-1 COR.
15:1-13.-
“And now abideth Faith, Hope, Love, these three; but the greatest of these
is Love.”-1 Cor. 13:13.
NEXT TO the Great
Teacher’s sermon on the mount, stands this discourse upon Love by the great
Apostle Paul. Both discourses teach the same lesson; but they approach it from
different standpoints. As pupils in the school of Christ, all the instructions
of the divine Word and providences are intended to develop our hearts and
influence our conduct in harmony with the lines of Love. This was the
testimony of the Master when he said, “A new commandment I give unto you, that
ye love one another.” Similarly he declared that the entire law of God to men
is fulfilled in Love-toward God and toward men: Thou shalt love the Lord thy
God, with all thy heart, with all thy mind, with all thy being, and with all
thy strength; and thou shalt love thy neighbor as thyself. Since, then, “Love
is the fulfiling of the law,” and “the bond of perfectness,” without which no
other grace of character would be truly beautiful, we do not wonder to find the
statement in Scripture that “God is Love;” and again, that “He that loveth not,
knoweth not God.”
Our Lord declares, “This is life eternal, that they might know thee, the
only true God”-the God who is Love. To know God in the sense here indicated
means more than merely to know that there is a God; it means more than merely
to know something of God’s loving plan and character; it means to know God in
the sense of personal acquaintance, and an appreciation of his character; and
no one can have this knowledge except as he receives, partakes of, the spirit
of God, the spirit of holiness, the spirit of Love. And this spirit of
holiness and Love cannot be acquired instantly; it is a growth, and its
development is the chief business and should be the chief concern of all who
hope to know God in the complete sense which will be rewarded with life
eternal.
Hence, after Love’s great provision of the Lamb of God, and the ransom of
all mankind accomplished by him, all of its various steps for our deliverance
from sin and death have been along the line of developing in us this character
of Love, the character of God, which, according to the divine standard, alone
will make us acceptable before the Father and bring to us his grace of
everlasting life. Oh how important then, that we should be “taught of God” and
develop this his character. “Learn of me,” said our dear Redeemer; and well we
may, for he is the express image of the Father’s glorious character of Love.
And “if any man have not the spirit of Christ [the Father’s holy spirit, Love]
he is none of his.”
To begin with, we are very poor material out of which to form likenesses
of God’s dear Son. (Rom. 8:29.) We were “children of wrath even as others”- the
original likeness of God possessed by father Adam before he transgressed has
been sadly lost in the six thousand years intervening: hence, instead of
finding ourselves in the divine likeness of Love, we find that we were “born in
sin, and shapen in iniquity” to such a degree that, instead of Love being the
natural ruling principle in our characters, it is in many instances almost
entirely obliterated; and what remains is largely contaminated with evil,
self-love and sin-love and carnal-love;-perversions which are in direct
antagonism with the wholly unselfish Love which is the essence of the divine
character.
The work of grace for the world, during the Millennial age, will be to
make known to all mankind the gracious character of God, and his provision for
the salvation of all; and to transform all who are willing from the depravity
of sin to the perfection of character-Love: making mankind once more images of
God. It will not only transform their wills, but it will also be accompanied
by a physical transformation which will remove from them all the blemishes of
sin, and all hereditary inclinations thereto, and leave them in the likeness of
God, with a recollection of the undesirableness of sin and its evil
consequences.
The work of grace for the Church during this Gospel age is to transform
our perverted characters and reestablish them in the divine character, Love.
Whoever fails of attaining this fails of attaining the will of God concerning
him; and must necessarily fail of winning the prize set before us in the
gospel.
But since our transformation of mind or will is not accompanied by a
physical transformation or restitution, it follows that so long as we are in
the flesh, we shall be obliged to contend against its inherited weaknesses and
dispositions to selfishness and sin. But this sharp and continual conflict not
only selects a special overcoming class, but serves to develop the desired
character more quickly than will the more easy processes of the Millennial
age. In consequence, while it will require nearly a thousand years for the
world’s perfecting, the perfecting of the saints in character may be
accomplished in a few years, under the special, sharp discipline and the
special course of instruction designed for the “little flock.” But whether in
few years or many years, and whether with little or much friction of adversity,
the transformation and polishing of character must be accomplished. This
love-likeness of our wills to the will of God is the end to be sought, if we
would finish our course with joy, and with good hopes for the eternal glory.
GIFTS IN THE EARLY CHURCH.
In the early Church God indicated in a miraculous manner his acceptance of
those who consecrated themselves as followers of Christ, by the bestowal of
what were termed “gifts of the spirit.” A particular account of these is given
in the chapter preceding our lesson. (1 Cor. 12.) The Apostle indicates that
some enjoyed several of these gifts, remarking concerning himself that he had
more than any of them. Not unnaturally the recipients of these gifts, while
feeling thankful for such a recognition from heaven, realized that some gifts
were more valuable than others: and the Apostle confirms this view and urges
that they seek to use the highest and noblest gifts where several were
possessed. And perceiving that the Church was likely to consider that the
possession of these gifts indicated such a measure of divine favor as would
imply that they were overcomers and would ultimately gain the prize of their
high calling, the Apostle took this opportunity, while discussing the gifts, to
point out that their possession implied far less of divine favor than the
recipients had supposed. To this end he points out in our lesson that these
outward gifts of tongues, miracles, healings, etc., were necessarily and
properly divided between the various members of the Church for their mutual
welfare, and to draw them and hold them together, making them mutually
dependent upon one another. This being the case, all could not have the same
gifts; but as he points out, God has divided these and set or established the
various members and gifts in the body as it hath pleased him. Yet, it is
proper that all should recognize the difference in the gifts, and each covet or
desire earnestly to have and to use in the divine service the best gifts that
God has been pleased to entrust to his stewardship. And then, the Apostle
adds, “Yet show I unto you a more excellent way.”
FRUITS OF THE SPIRIT MORE DESIRABLE.
This more excellent way is that, instead of seeking and striving for the
“gifts,” which were solely at God’s disposal, they should seek for another kind
of “gifts,” otherwise called “fruits” of the same spirit; namely, Faith, Hope
and Love. These gifts are termed “fruits of the spirit,” because,
unlike the others, they grow gradually, and are not given miraculously.
However humble a miraculous gift any member of the Church might have, there
would be nothing to hinder him from growing the largest “fruits of the spirit”
by careful attention to the cultivation of his heart. If the chief “gifts”
were not open to all, the greater and more precious “fruits” were open to all;
and to desire and cultivate these is much more excellent than to strive after
miraculous gifts or talents which God has not been pleased of his own volition
to bestow.
Proceeding along this line, the Apostle calls attention to the fact that
any one, or even all, of the miraculous “gifts” might be possessed, and yet the
recipient be far from the condition of heart which would be fit for the
Kingdom. The quality which is necessary, as a basis of character, which would
make any service acceptable to God or cause it to be appreciated or esteemed by
him, is Love. If Love be not the motive power, the greatest zeal and richest
rhetoric and eloquence on behalf of God or on behalf of righteousness, would
pass for nothing in God’s estimation, and bring us no reward from him. If Love
be lacking, great ability as an expounder of mysteries, and much study and
knowledge would pass for nothing in God’s esteem. Even a faith that could cure
all manner of diseases, or, to use our Lord’s illustration of the largest
degree of faith of this kind, a mountain-moving faith (Matt. 21:21) would count
for nothing, if, deep in our hearts as the basis therefor, God could not see
Love,-for himself and for our fellow-creatures. Even the giving of all of
one’s possessions to feed the poor, as charity, would count for naught except
the moving cause were Love. And even to be a martyr, and to be burned at the
stake in the name of Christ, would pass for naught except in the recesses of
the heart God could see that the moving consideration to the suffering was
Love. Because, all of these things, the acquisition of knowledge, the
dispensing of it with eloquence, the exercise of mountain moving faith, and the
giving of all of one’s goods to the poor, and his own martyrdom, might be done
from selfish motives-to be seen of men, to be highly esteemed by men, for
ostentation, for pride, or because of a combative disposition. For this cause
the Apostle exhorted the Church to seek for this inestimable fruitage of the
spirit,-Love; so that whatever gifts they might possess, either natural or
miraculous, might be exercised in a manner that would be a blessing to their
fellows and acceptable to God, and bring the users the great reward,-eternal
life.
What then is Love, this wonderful quality without which nothing is
acceptable in the sight of God? The Apostle does not attempt to define Love,
but contents himself in giving us a description of some of its manifestations.
The fact is that Love, like life and light, is difficult to define; and our
best endeavors to comprehend it are along the lines of its effects. Where Love
is lacking results are more or less evil; where Love is present the results
differ according to the degree of Love, and are proportionately good. A
college professor, commenting upon the word Love, said,-
“As you have seen a man of science take a beam of light and pass it
through a crystal prism, as you have seen it come out on the other side of the
prism broken up into its component colors-red, and blue, and yellow, and
violet, and orange, and all the colors of the rainbow-so Paul passes this
thing, Love, through the magnificent prism of his inspired intellect, and it
comes out on the other side broken up into its elements. And in these few
words we have what one might call the spectrum of Love, the analysis of Love.
Will you observe what its elements are? Will you notice that they have common
names; that they are features which we hear about every day, that they are
things which can be practiced by every man in every place in life; and how by a
multitude of small things and ordinary virtues, the supreme thing, the summum
bonum, is made up?
“The spectrum of
Love has nine ingredients:-
Patience-’Love suffereth long.’
Kindness-’and is kind.’
Generosity-’Love envieth not.’
Humility-’Love vaunteth not itself, is not puffed up.’
Courtesy-’does not behave itself unseemly.’
Unselfishness-’seeketh not her own.’
Good temper-’is not easily provoked.’
Guilelessness-’thinketh no evil.’
Sincerity-’Rejoiceth not in iniquity, but rejoiceth in the truth.’“
We cannot agree
with the professor that these graces can be practiced by every man, in every
place, every day. We must contend that these graces as a whole cannot belong
to “the natural man.” He may indeed put on some of the gentleness, some of the
humility, some of the courtesy, some of the patience, some of the kindness; as
men may attach grapes to thorn-bushes and figs to thistles; but with the
natural man these graces are wholly put on, and not the outgrowth of the inward
grace, the holy spirit, Love;- not an evidence of relationship to God. Where
the imitator has not been begotten again, by the word and spirit of truth, his
imitation of certain outward features of Love will not constitute him a son of
God nor bring to him the rewards and blessings of sonship to which there is but
one door,-Christ Jesus.
In the Christian, an outward manifestation of patience, meekness, etc., is
not sufficient either in God’s sight or in his own sight. These graces of the
spirit must be produced by the spirit of Love, filling and expanding within his
own heart. But in civilized countries many of the graces of the spirit are
recognized by the unregenerate, and are imitated as marks of good breeding: and
in many cases they are successfully worn as a cloak or mask, covering hearts
and sentiments quite antagonistic to the holy spirit of Love.
The putting on of the outward forms of Love does however mitigate the
evils and distress and friction incident to the fall, even in “the natural
man,” even when these graces are merely simulated with more or less of
hypocrisy and deception as to the real selfishness of the uncircumcised heart.
But trying times occasionally show how thin is the polished veneer of
politeness and gentleness which covers selfish and stony hearts: for instance,
the last reports from the recent holocaust at the Charity Bazaar in Paris,
shows that the most polished and aristocratic young “gentle-men” of the
most polite city and nation of earth displayed the ferocity of brute beasts
when face to face with death, and that in their mad rush to escape the flames
they knocked down and injured each other and even the first ladies of rank in
France, to whom erstwhile they were overly polite. We cannot expect more of a
love-veneered selfish heart-even the strong glue of chivalry will not hold the
veneer under some such cases. And the time is not far distant when a still
greater, more general and more terrible crisis will make manifest to the whole
world that much of the politeness and gentleness of our day is only skin deep,
and is not from the heart, the fruitage of the holy spirit of Love. In that
great crisis, as the Scriptures show, every man’s hand will be against his
neighbor. In that Day of Vengeance the masks of formal politeness will be
discarded, and the world for a short time will get such a glimpse of its own
hideous selfishness as will help prepare it for Millennial lessons in Love and
its graces, to be given them by the great Emmanuel.
The Scriptures inform us that in our fallen state Love is foreign to our
natures, and must be introduced into them by the power of God; saying,-“Not
that we first loved God but that he loved us and sent his Son to be a
propitiation for our sins.” And, learning of this, God’s Love, and truly
believing and appreciating it, “the Love of Christ constraineth us [to Love].”
We are “begotten by the Word of truth,”-the message of God’s Love toward us in
the forgiveness of our sins, and his call to us to return to his favor and
likeness, and his provision of the helps by the way that we might become copies
of his dear Son.
The measure of our appreciation of divine Love will be the measure of our
zeal in conforming our characters to the divine pattern. A naturally rough,
uncouth, depraved disposition may require a long time, after the grace of
divine Love enters the heart, before that grace is manifest in all the words
and thoughts and acts of the outward man. Others, on the contrary, of more
gentle birth and cultured training, may without the grace of God within have
many of the outward refinements. None but he that readeth the heart is
competent therefore to judge as to who have and who have not received this
grace, and of the degree of its development in their hearts: but each one may
judge for himself, and each one begotten by this holy spirit, Love, should seek
to let its light so shine out, through all the avenues of communication with
his fellow-creatures, as to glorify our Father in heaven and “show forth the
glories of him who called us out of darkness into his marvelous light.”
Perfect Love is patient with the weaknesses and imperfections of
those who give any evidence of good intentions. More than this, it is patient
even with those who are out of the way, and that oppose themselves to
righteousness, realizing that the whole world is more or less under the
influence of the great adversary who, as the Apostle declares, blinds the minds
of the masses. This manifestation of Love was very prominent in our Lord
Jesus: how patient was he with his opponents. Let us heed the Apostle’s
words:- “Consider him that endured such contradiction of sinners against
himself, lest ye be wearied [in well-doing and patience] and faint in your
minds.”-Heb. 12:3.
Perfect Love is kind in its methods. It not only seeks to do good
to others, but seeks to do it in the kindest possible manner. And who has not
discovered that the manner and tone have much to do with every affair of life.
In proportion as perfect Love is attained the effort of the heart will be to
have every word and act, like the thought which prompts them, full of kindness.
It is well to remember the motto of the old Quaker,-“I shall pass through this
world but once. Any good thing, therefore, that I can do, or any kindness that
I can show to any human being, let me do it now. Let me not defer it, nor
neglect it, for I shall not pass this way again.”
Perfect Love is generous and has no place for envy, which, on the
contrary, springs from a perverted nature-from selfishness. Love on the
contrary rejoices with them that rejoice, in the prosperity of every good work
and word, and in the advancement in Christian grace and in the divine service
of all who are actuated by the divine spirit.
Perfect Love is humble-“vaunteth not itself.” It does not sound a
trumpet before it. Its good deeds are not done to be seen of men, but would be
done just the same if no one saw or knew but God only. It is neither boastful
of its knowledge, nor of its graces, but in humility acknowledges that every
good and perfect gift cometh from the Father; and it makes return for every
mercy to him. Some one has truly said that- “Love saves a man from making a
fool of himself by consequential conduct, and by thrusting himself into
positions which betray his incompetence.”
Perfect Love is courteous-“doth not behave itself unseemly.” Pride
is the root out of which grows most of the unseemly conduct and boorishness so
common to those who think themselves somebody, either intellectually or
financially. Perfect Love on the contrary develops courteousness along with
humility. A thoughtful man has said,-“Politeness has been defined as love in
trifles. Courtesy is said to be love in little things. The one secret of
politeness is to love. A gentleman is one who does things gently, with love.”
Perfect Love is unselfish-“seeketh not her own” interests,
exclusively. Nothing in this signifies that one should neglect the duty of
caring for and providing for those dependent upon him by ties of nature, that
he may do good to others. In every sense, “Love begins at home.” The proper
thought, as we gather it, is that the men and women possessed of the spirit of
perfect love, would not think exclusively of their own interests in any
of the affairs of life. In bargaining they would have an interest also in the
welfare of the one from whom they bought or to whom they sold. They would not
wish to take advantage of a neighbor, but sympathetically and generously would
wish to “live and let live.” Put into exercise, this element of Love would
have a great influence upon all the affairs of life, inside as well as outside
the home and family.
Perfect Love is good tempered-“not easily provoked” to anger.
Among the evils abounding and very common to-day, is this one of ill-temper,
fretfulness, bad humor, touchiness, quickness to take offence. Yet, to whatever
extent this disposition is fostered, or willingly harbored, or not fought
against, it becomes an evidence of a deficiency and imperfection of our
development in the holy spirit of our Father, and of the deficiency of our
likeness to our Lord Jesus, our Pattern. Very few of the evidences of a wrong
spirit receive as much kindness and as many excuses for their continuance as
does this one. But however natural depravity, and heredity, and nervous disorders, may
tend toward this spirit of fretfulness, taciturnity, and touchiness, every
heart filled with the Lord’s spirit must oppose this disposition to evil in his
flesh, and must wage a good warfare against it. It will not do to say, “It is
my way;” for all the ways of the fallen nature are bad: it is the business of
the new nature to overcome the old nature in this as well as other works of the
flesh and the devil: and few show to our friends and households more than this
the power of the grace of Love. This grace as it grows should make every child
of God sweet tempered.
Perfect Love is guileless-“thinketh no evil.” It seeks to
interpret the conduct of others charitably. If pure and good intentioned
itself, it prefers, and so far as possible endeavors, to view the words and
conduct of others from the same standpoint. It does not treasure up
animosities and suspicions, nor manufacture a chain of circumstantial proofs of
evil intentions out of trivial affairs. Some one has wisely remarked that
“faults are thick where love is thin.” Love makes all possible allowance for
errors of judgment, rather than to impugn the motives of the heart.
Perfect Love is sincere-“rejoiceth not in iniquity.” It is grieved
by evils wherever encountered, sympathizes with all who fall into evil, or who
are beset by temptations. In this respect Love prompts to an opposite course
of action from that of Balaam, who “loved the reward of iniquity.” Balaam, it
will be remembered, feared the Lord, and as his prophet could not think of doing
otherwise than according to the strict letter of the Lord’s injunction; but he
did not have the spirit of the Lord, the spirit of Love; and hence, when a
reward was offered him if he would curse Israel, he was willing (in order to
secure the reward) to conform to the evil proposition in spirit, in intention,
while outwardly refraining from saying ought except as the Lord indicated. So,
there are some amongst Christians who have a respect for the letter of the
divine word through fear, but who lack the holy spirit of Love, and who by
reason of a perverted love for wealth, etc., are willing to engage in various
practices which come as near to the injury of the Lord’s cause as is possible,
without openly opposing him. Some of these Balaams are in the ministry and for
the sake of salary, and the maintenance of their positions, and the friendship
of wealthy Balaks, are willing to preach doctrines which they do not believe
(respecting eternal torment, etc.), and in various ways to cast stumbling
blocks before spiritual Israel. (Num. 22:7; 31:16; Rev. 2:14.) The Apostle
mentions these Balaams as being specially represented by false teachers in the
nominal Church.-See 2 Pet. 2:15; Jude 11; Rev. 2:14.
Every one who is seeking to develop in his heart the holy spirit, perfect
love, should guard carefully this point of sincerity of motive as well as
uprightness of conduct. The least suggestion of rejoicing at the fall of any
person or thing that in any degree represents righteousness and goodness, is to
be deplored and overcome. Perfect Love rejoiceth not in iniquity under any
circumstances or conditions, and would have no sympathy but only sorrow in the
fall of another, even if it should mean his own advancement.
Perfect Love “rejoiceth in the truth.” However profitable error
might be, Love could take no part in it, and could not desire the reward of
evil. But it does take pleasure in the truth-truth upon every subject, and
especially in the truth of divine revelation; however unpopular the truth may
be; however much persecution its advocacy may involve; however much it may
cause the loss of the friendship of this world and of those who are blinded by
the god of this world. The spirit of Love has such an affinity for the truth
that it rejoices to share loss, persecution, distress or whatever may come
against the truth and its servants. In the Lord’s estimate it is all the same
whether we are ashamed of him or ashamed of his Word, and of all such he
declares that he will be ashamed when he comes to be glorified in his saints.
Perfect Love “beareth all things.” It is both willing and able to
endure for the cause of God-reproaches, reproofs, insults, losses,
misrepresentations and even death. “This is the victory that overcometh the
world, even your faith”-the very center and life of which faith is the holy
spirit of Love to the Lord and to them that are his, and sympathetically for
the world. Perfect Love can bear up under all circumstances and by God’s grace
bring us off “conquerors and more than conquerors” through him who loved us.
Perfect Love “believeth all things.” It is not suspicious, but on
the contrary disposed to be trustful. It acts on the principle that it is
better if necessary to be deceived a hundred times, than to go through life
soured by a distrustful suspicious mind-far better than to wrongly accuse or
suspicion even one person unjustly. This is the merciful disposition as applied
to thoughts, and of it the Master said, “Blessed are the merciful, they shall
obtain mercy.” The unmerciful, evil-thinking mind is father to unmerciful
conduct toward others.
Perfect Love “hopeth all things.” It is not easily discouraged.
This is the secret of Love’s perseverance; having learned of God, and having
become a partaker of his spirit of holiness, it trusts in him and hopes
undismayed for the fulfillment of his gracious Covenant, however dark the
immediate surroundings. This hopeful element of Love is one of the striking
features in the perseverance of the saints, enabling them to endure hardness as
good soldiers. Its hopeful quality hinders it from being easily offended, or
easily stopped in the work of the Lord. Where others would be discouraged and
put to flight, the spirit of Love gives endurance, that we may war a good
warfare, and please the Captain of our salvation. Love’s hopefulness knows no
despair, for its anchorage enters into that which is beyond the vail, and is
firmly fastened to the Rock of Ages.
FAITH, HOPE AND LOVE ABIDE FOREVER.
Not only is Love the greatest of all the graces, and really, as we have
seen, the sum of them all in combination and unification, but it is the most
lasting grace: Love never faileth-will never cease; and he who has this
character of Love will never fail, will never cease: It is for such that
eternal life has been provided in the divine plan.
Now bear in mind the Apostle’s argument to the Corinthian friends: (1)
that the gifts of miracles, tongues, etc., bestowed upon them by the spirit,
were divided amongst them according to talent or divine wisdom, and were not
the results of their own efforts; (2) that he is pointing out to them a grace
much more excellent than those “gifts,” something that God will be pleased to
give to each one of them; a grace of more value than any of the “gifts”-of much
more value than all of them together; a grace that might properly be termed a
fruitage of the spirit,-Love. And the fact is that some possessed of few
talents have proportionately less to contend against while seeking to cultivate
the all-important Love.
Having described this wonderful and necessary element of character in its
perfection, the Apostle comes back and contrasts it with those “gifts” which
they so highly appreciated and coveted, and shows that the chiefest of those
“gifts” are inferior to Love. The gift of prophecy he declares will fail, will
cease; because the necessity for prophecy would cease: the miraculous power of
speaking with unknown tongues would cease for the same reason: the knowledge of
mysteries and the ability to expound the deep things of God will gradually
vanish away, as the perfect light gradually comes to all men; for when the
full, clear light shall have come there will be nothing hidden, all shall be
revealed, and all will be able to see; hence the gifts of ability to understand
mysteries of the divine plan and to expound them to others, although two of the
greatest of the gifts, will ultimately vanish in the perfect light: but Love
will never fail. It is the greatest thing in this world, and it will continue
the greatest thing in the world to come; for God is Love; and all who would
enjoy his favor and its reward, eternal life, must possess this, his holy
character.
Pausing, the Apostle remarks how little we all know in the present time; even
those who have the largest amount of knowledge and who can expound the divine
Word and its hidden mysteries, know only in part; they see only obscurely: and
while the obscurity will gradually vanish into the perfect light as the Sun of
Righteousness arises, yet we will only know in part until that time, when we
shall be “changed;” when imperfection shall give place to perfection.
Looking back to childhood we can see that as we have developed physically
and grown in knowledge in earthly matters, and have changed our processes of
thought and conduct and language correspondingly; so in spiritual matters we
should realize that in the beginning of our Christian way we were but “babes;”
and we should not be satisfied to remain such, but desire individually to grow
up into Christ in all things. And what is true of each individually is true of
the Church collectively. The period of the gifts of tongues and miracles was
the period of infancy, childhood; as progress was made, under the leading of
the holy spirit, certain of those features very necessary and well adapted to
the childhood stage passed away, and instead came other experiences, methods
and leadings in the truth. Hence, to-day the “tongues” are gone, the
“prophesying” in the sense of foretelling future events is gone, the “miracles”
are gone, etc., after having served their purposes well. But the Lord still
continues to provide in the Church “knowledge,” even though it be but imperfect
knowledge; he still continues to provide methods for evangelizing or spreading
the news of the truth to the unbelieving; he still provides teachers and helps
in the Church. But these are not usually provided miraculously, as at first,
but naturally and by the addition of the Lord’s blessing to natural
qualifications. But all these will cease so far as the Church is concerned when
her course is finished;-“when that which is perfect is come,” she will have no
further need of these imperfect helps.
Three gifts of the spirit, of the kind developed as fruits, will survive;
and these three are to be earnestly sought and diligently cultivated; they are
Faith, Hope and Love: but the greatest, the chiefest, of these is Love. Faith
and Hope, although they are two of the most necessary qualities for the present
time, in aiding us in making our calling and election sure, and two which will
never cease to all eternity, will measurably lose their active operations,
“when that which is perfect is come;” because in a large degree and in
reference to many subjects, sight and knowledge will take the place of Faith
and Hope. But Love will never fail, never fade, never grow dim. It will be as
active and glorious and useful in the life to come as it is now. Indeed, the
sum of the future perfect life will be Love.
* * *
Let us, dear readers, with all our getting, get Love -not merely in word,
but in deed and in truth; the Love whose roots are in the “new heart,” begotten
in us by our Heavenly Father’s Love, exemplified in the words and deeds of our
dear Redeemer. All else sought and gained will be but loss and dross unless
with all we secure Love.
The Editor has a proposal to make to every reader, which he believes will
be helpful to all who cooperate. It is this:-
(1) That during the remainder of this year each of us pray every morning,
that the Lord will bless us in the cultivation of Love in thoughts and words
and deeds throughout the day; and that every evening, when reviewing the events
of the day at the throne of the heavenly grace, we remember to report to the
Lord respecting our measure of success or failure.
(2) That during the remainder of this year we read carefully and
thoughtfully every Sunday morning, alternately, 1 Corinthians 13 and Matthew
5:1-16. That those who would like to read in unison may do so, we mention that
the Editor will read Matt. 5:1-16 on August 22, 1 Cor. 13 on Aug. 29, and thus
onward alternately. Note the results of your watching and praying; keep on the
lookout for all encouraging evidences of growth in this fruitage of the holy
spirit: and, when you write to us, if you please, mention your progress in willing
to Love and in practicing it; we are specially glad to know of your
growth both in grace and in knowledge.