see the difference between the learned Saul and the pious Paul, and we shall behold this matter in its true light.
I may here add, that learning, how beneficial soever it may be to some, has but few objects, com- paratively, with whom it can come in contact. The learned only can appreciate its worth, or make a due improvement of its stores. But love extends to every child of man ; and is capable of its fullest exercise, in every place, and under every circumstance that can occur. It is like the sun, which shines alike upon the evil and upon the good ; or the rain, which de- scends alike on the just and on the unjust.
Yet further I must add, that love is more excellent than learning, as contributing ?nore to the Jionour of our God. Though learning is indeed to be traced to God as its true source, yet his agency in it is almost always overlooked ; and the honour of it is ascribed to its possessor, who employs it only for his own glory. Even when it is used in support of religion, still, unless under the influence of love, it aims only at the advancement of its possessor in wealth or honour. But love bears upon it the very stamp of heaven ; and shews to all, that it proceeds from God. It is " an epistle of Christ, known and read of all men." And in all it does, it seeks to honour God. It would be ashamed to arrogate any thing to itself. It gives to God the glory of its every motion and its every act : and, if only God be honoured, it regards not what portion is assigned to its possessor. I will only add, that learning will sit at ease, and please itself, without any concern for God ; whilst love will travel to the ends of the earth, and encounter all imaginable perils, if only man may be benefited, and God be glorified.
Suffer me now, then, to address you in the words of my text ; and, in conformity with the Apostle's direction to the Corinthians, to say, in the first place —
" Covet earnestly the best gifts" — It will be re- membered, that I have stated this to be the just