Practical Religion / Being Plain Papers on the Daily Duties, Experience, Dangers, and Privileges of Professing Christians

by J. C. Ryle

The reasons why charity is called the greatest of the three graces, appear to me plain and simple. Let me show what they are.

(a) Charity is called the greatest of graces, because it is the one in which there is some likeness between the believer and his God. God has no need of faith. He is dependent on no one. There is none superior to Him in whom He must trust.—God has no need of hope. To Him all things are certain, whether past, present, or to come.—But "God is love:" and the more love His people have, the more like they are to their Father in heaven.

(b) Charity, for another thing, is called the greatest of the graces, because it is most useful to others. Faith and hope, beyond doubt, however precious, have special reference to a believer's own private individual benefit. Faith unites the soul to Christ, brings peace with God, and opens the way to heaven. Hope fills the soul with cheerful expectation of things to come, and, amid the many discouragements of things seen, comforts with visions of the things unseen. But charity is pre-eminently the grace which makes a man useful. It is the spring of good works and kindnesses. It is the root of missions, schools, and hospitals. Charity made apostles spend and be spent for souls. Charity raises up workers for Christ, and keeps them working. Charity smooths quarrels, and stops strife, and in this sense "covers a multitude of sins." (1 Pet. iv. 8.) Charity adorns Christianity, and recommends it to the world. A man may have real faith, and feel it, and yet his faith may be invisible to others. But a man's charity cannot be hid.

(c) Charity, in the last place, is the greatest of the graces, because it is the one which endures the longest. In fact, it will never die. Faith will one day be swallowed up in sight, and hope in certainty. Their office will be useless in the morning of the resurrection, and, like old almanacs, they will be laid aside. But love will live on through the endless ages of eternity. Heaven will be the abode of love. The inhabitants of heaven will be full of love. One common feeling will be in all their hearts, and that will be charity.

I leave this part of my subject here, and pass on to a conclusion. On each of the three points of comparison I have just named, between charity and the other graces, it would be easy to enlarge. But time and space both forbid me to do so. If I have said enough to guard men against mistakes about the right meaning of the "greatness" of charity, I am content. Charity, be it ever remembered, cannot justify and put away our sins. It is neither Christ, nor faith. But charity makes us somewhat like God. Charity is of mighty use to the world. Charity will live and flourish when faith's work is done. Surely, in these points of view, charity well deserves the crown.

(1) And now let me ask every one into whose hands this paper may come a simple question. Let me press home on your conscience the whole subject of this paper. Do you know anything of the grace of which I have been speaking? Have you charity?

The strong language of the Apostle St. Paul must surely convince you that the inquiry is not one that ought to be lightly put aside. The grace, without which that holy man could say, "I am nothing," the grace which the Lord Jesus says expressly is the great mark of being His disciple,—such a grace as this demands the serious consideration of every one who is in earnest about the salvation of his soul. It should set him thinking,—"How does this affect me? Have I charity?"

You have some knowledge, it may be, of religion. You know the difference between true and false doctrine. You can, perhaps, even quote texts, and defend the opinions you hold. But, remember the knowledge which is barren of practical results in life and temper is a useless possession. The words of the Apostle are very plain: "Though I understand all knowledge, and have not charity, I am nothing." (1 Cor. xiii. 3.)

You think you have faith, perhaps. You trust you are one of God's elect, and rest in that. But surely you should remember that there is a faith of devils, which is utterly unprofitable, and that the faith of God's elect is a "faith that worketh by love." It was when St. Paul remembered the "love" of the Thessalonians, as well as their faith and hope, that he said,—"I know your election of God." (1 Thess. i. 4.)

Look at your own daily life, both at home and abroad, and consider what place the charity of Scripture has in it. What is your temper? What are your ways of behaving toward all around you in your own family? What is your manner of speaking, especially in seasons of vexation and provocation? Where is your good-nature, your courtesy, your patience, your meekness, your gentleness, your forbearance? Where are your practical actions of love in your dealing with others? What do you know of the mind of Him who "went about doing good,"—who loved all, though specially His disciples,—who returned good for evil, and kindness for hatred, and had a heart wide enough to feel for all?