Union and agreement of 1. CORINTHIANS. To another, faith by the same Spirit; to another, the gifts of healing by the same Spirit; 10 To another, the working of miracles; to another, pro- 12 For as the body is one, and hath many members, and all 13 For by one Spirit are we all baptized into one body, p Matt. 17.19, 90. Ch. 13.2. Cor. 4.13.-q Mark 16.19. James 3:14. Ve- 23, 29. proper translation of doyos, is doctrine, as in many other By doctrine of wisdom, we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see chap. ii. 7, and 10. and which is called the manifold wisdom of God, Eph. iii. 10. Christ, the great teacher of it, is called the wisdom of God, 1 Cor. i. 24. and in him are said to be contained all the treasures of wisdom and knowledge, Col. ii. 3. The apostles to whom this doctrine was commit ted, are called roon, wise men, Matt. xxiii. 34. and they are said to teach this Gospel according to the wisdom given them, 2 Peter iii. 15. 2. By the doctrine of knowledge, we inay understand either a knowledge of the types, &c. in the Old Testament, or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews: the mystery of iniquity, of the beast, &c. and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, &c. &c. 3. By faith, ver. 9. we are to understand that miraculous faith by which they could remove mountains, chap. xiii. 2. or a peculiar impulse, as Dr. Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith re. ceived by means of Gospel teaching, is what is intended. 4. Gifts of healing, simply refers to the power which at particular times the apostles received from the Holy Spirit, to cure diseases: a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others. 5. The working of miracles, ενεργηματα δυναμεων, ver. 10. This seeins to refer to the same class as the operations, ενεργηματων, ver. 6 as the words are the saine, and to those powers by which they were enabled at particular times signify to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under verse 6. It is a hendyadis, for mighty operations. 6. Prophecy. This seems to import two things, Ist. The predicting future events, such as then particularly concerned the state of the church and the apostles; as the dearth fore told by Agabus, Acts xi. 23. and the binding of St. Paul, and delivering him to the Romans, Acts xxi. 10, &c. and St. Paul's foretelling his own shipwreck on Malta, Acts xxvii. 25, &c. And, 2dly, As implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word. 7. Discerning of spirits. A gift by which the person so privileged, could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter, in the case of Ananias and his wife. 8. Divers kinds of tongues. -Γενη γλωσσων, different languages, which they had never learned; and which God gave them, for the immediate instruction of people of different countries who attended their ministry. 9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God, in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God's Spirit and is classed here among the miracles. 11. But all these worketh that one and the self-same Spirit] All these gifts are miraculously bestowed: they cannot be acquired by human art or industry; the different languages excepted: but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts. 12. For as the body is one] Though the human body have many members, and though it be composed of a great variety of parts yet it is but one entire system; every part and mem136 14 For the body is not one member, but many. the members of the body. of the body; is it therefore not of the body ? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing! 19 And if they were all one member, where were the body? 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. w John.38. Heb.2.4. 60-a Gal 3.28 4.-x Rom. 12.4,5. Eph.4.4, 16.-y Ver. 27. Gal.3.16-48 Eph.2.13, Ver Rom 38,9 14, 16, Col.3.11.-b Gr. Greeks. c John 6.61&1. Rom. 12.3. Ch.3.5. Ver.11. ber being necessary to the integrity or completeness of the whole. Christ, being composed of the different officers already men tioned, and especially those enumerated, ver. 28. apostles, So also is Christ] That is, so is the church the body of prophets, teachers, &c. It cannot be supposed that Christ is church must be understood; unless we suppose, which is not composed of many members, &c. and therefore the term improbable, that the term 'Ο Χριςος, Christ, is here used to express the church, or whole body of Christian believers. of man, though composed of many members, is informed and 13. For by one Spirit are we all baptized, &c.) As the body influenced by one soul; so the church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost, actuating and working by this spiritual body; as the human soul does in the body of man. partakers of the gifts and graces of the Holy Ghost, agreeably To drink into one Spirit] We are to understand being made to the words of our Lord, John vii. 37, &c. If any man thirst, tet him come unto me and drink: this he spake of the Spirit which they that believed on him should receive. On this verse there is a great profusion of various readings, church, as well as the natural body, is composed of inany 15. If the foot shall say, &c.] As all the members of the body are necessarily dependent on each other, and minister to the private members are intimately connected among them the general support of the system; so is it in the church. All selves; and also with their pastors: without which union no church can subsist. of thee) The apostle goes on with his principal object in view, 21. And the eye cannot say unto the hand, I have no need to show that the gifts and graces with which their different tion, and should be collectively used; for not one of them was teachers were endowed, were all necessary for their salvaunnecessary, nor could they dispense with the least of them; support. The famous apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning. the body of Christ needed the whole for its nourishment and The Roman people, getting into a state of insurrection and renot only had all the honours, but all the emoluments of the bellion against the nobility, under pretext that the great men nation; while they were obliged to bear all the burdens, and suffer all privations. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Mesenius Agrippa to them, who was high in their esteein, having vanquished the Sabines and Samnites, and bad the first as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them: Tempore, que triumph at Rome. This great general, who was as eloquent in homine non, ut nunc, omnia in unum consen.iebeat sed singulis membris suum cuique consilium, suus serma fuerat, indignatas reliquas partes, suâ cura, suo labere de nihil aliud, quam datis voluptatibus frui. Conspirasse ministerio ventri omnia queri; ventrem, in medio quiets inde, ne manus ad os cibum ferrent, nec os acciperet darum, nec dentes conficerent. Hac ira: dum ventrem fame demam tabem venisse. Inde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum red are vellent, ipsa una membra totumque corpus ad dentem in omnes corporis partes hunc, quo vivimus vige musque, divisum pariter in venas maturum, confecto cibo, sanguinem. T. Livii, Histor. lib. ii. cap. 32. "In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its sepatented, because whatever was procured by their care, labotar, and industry, was spent on the belly; while this, lying at ease rate office and distinct language; they all became disconin the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the to it; and that the teeth should not masticate whatever was mouth; that the mouth should not receive what was offered brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members Various gifts for the edification CHAPTER XII. 22 Nay, much more those members of the body which seem to be more feeble, are necessary. 23 And those members of the hody, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tem pered the body together, having given more abundant honour that part which lacked: 25 That there should be no schism in the body; but that the members should have the same care one for another. 25 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Or put on Or, division-h Rom 12.5. Eph. 1.23.24.12.65.93, 30. Col. 1. 24-E.ph 5.3)-k Eph 4.11 -1 Eph.22).&35. and the whole body itself, were at length, brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support; distributing to every part that from which they derived life and vigour; for, by properly concocting the food, the pure blood derived from it, was conveyed by the arteries to every member." This sensible comparison produced the desired effect: the people were persuaded that the senators were as necessary to their existence as they were to that of the senators'; and that it required the strictest union and mutual support of high and love, to preserve the body politic. This transaction took place about 500 years before the Christian era, and was handed down by unbroken tradition, to the time of Titus Livius, from whom I have taken it; who died the year of our Lord 17, about forty years before St. Paul wrote this epistle: as his works were well known, and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous apologue in view, when he wrote from the 14th verse to the end of the chapter. 2. Those members-which seem to be more feeble] These, and the less honourable and the uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak, and some of them, considered in themselves, uncomely and less honourable-yet these are more essential to life, than any of the others. A man may lose an eye by accident, and an arm, or a leg may be amputated; and yet the body live and be vigorous: but let the stomach, heart, lungs, or any of the vis cera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defence, on the proper performance of whose functions life so immediately depends. 24. For our comely parts have no need.] It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers; but it would not, probably, answer the end of general edification-and to explain every allusion made by the apostle, would require a minuteness of description, which would not be tolerated, except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail. 25. That there should be no schism in the body] That there should be no unnecessary and independent part in the whole human machine; and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole, and they are placed in the head like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands, immediately on an attack, exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers, against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears: and when an attack is made on the body, every external muscle becomes inflated, and contracts itself, that by thus collecting and concentrating its force, it may the more effectually resist the assailant, and contribute to the defence of the system. 26. And whether one member suffer] As there is a mutual exertion for the general defence; so there is a mutual sympathy. If the eye, the hand, the foot, &c. be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better Recured; it gives a general pleasure to the whole man. 27. Now, ye are the body of Christ] The apostle having Anished his apologue, comes to his application. As the members in the human body; so the different mem bers of the mystical body of Christ. All are intended by him to have the same relation to each other, to be mutually subservient to each other, to mourn for, and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, &c. with all their variety of gifts and graces, are for the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ, Eph. iv. 12. Hence no teacher should be eralted above, or opposed to another. As the eye cannot say VOL VI. S and salvation of the church. 27 Now, bye are the body of Christ, and members in par- 28 And God hath set some in the church, first, I apostles, 29 Are all apostles 1 are all prophets ? are all teachers 1 are 30 Have all the gifts of healing? do all speak with tongues? 31 But covet earnestly the best gifts: and yet show I unte m Acts 13.1. Rom. 12 6.-n Ver. 10-0 Ver.9.-p Num. 11.17.-q Rom. 12.8. 1 Tim. From a general acquaintance with various ministers c 23. God hath set some in the church] As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others: s0 has he in the church. And to prove this the apostle enume rates the principal offices, and in the order in which they should stand. First, apostles] Αποςόλους, from απο, from, and σέλλω, ἱ send: to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind. Secondarily, prophets] Προφητας, from προ, before, and φημι, I speak, a person who, under divine inspiration, predicts future events: but the word is often applied to those who preached the Gospel. See on ver. 10. Thirdly, teachers] Διδασκαλους, from διδασκω, I teach. Pe sons whose chief business it was to instruct the people in th elements of the Christian religion, and their duty to eacl other. See on Rom. viii. 8. Miracles) Δυναμεις. Persons endued with miraculous gifts, such as those mentioned Mark xvi. 17, 18. casting out devils, speaking with new tongues, &c. see on ver. 10. and at the end of the chapter. Gifts of healing] Χαρισματα ιαματων. Such as laying hands upon the sick and healing them, Mark xvi. 18. which, as being one of the most beneficent miraculous powers, was most fre quently conceded. See on ver. 8. Helps] Αντιλήψεις. Dr. Lightfoot conjectures that these were the apostles' helpers; persons, who accompanied them, baptized those who were converted by them; and were sent by them to such places as they could not attend to, being otherwise employed. The Levites are termed by the Talmudists helps of the priests. The word occurs Luke i. 54. Rom. viii. 26. Governments] Κυβερνησεις. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits; ver. 10. where see the note. He has given several proofs of this use of the word in the Septuagint. Diversities of tongues] Γενη γλωσσων, kinds of tongues; that is, different kinds-The power to speak, on all necessary occasions, languages which they had not learned. See on 29. Are all apostles, &c.] That is, all are not apostles: ali are not prophets, &c. God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes on verses 7, 8, 9, 10. 31. But covet earnestly To covet, signifies, to desire ear- Some think that this verse should be read offirmatively, ! : The importance of I. CORINTHIANS. certainly more contentions in the church of Corinth about to prophesy, signifying preaching, which it frequently does, love to God and man. If the reader thinks that this is the best way of explaining these different gifts and oflices, he will adopt it; and he will, in that case, consider, 1. That the word or doctrine of wisdom comes from the apostles. 2. The doctrine of knowledge, from the prophets. 3. Faith, by means of the teachers. 4. That working of miracles includes the gifts of healing. 5. That same with governments, which Dr. Lightfoot supposes to im ply a deeply comprehensive, wise, and prudent mind. 7. As to helps is a parallel. 6. That, discernment of spirits, is the the gift of tongues, there is no variation in either of the taree places. officers in the church should be mentioned: viz. apostles, pro phets, and teachers. We do not know that miracles, gifts of 3. It is strange that in this enumeration, only three distinct healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, divers tongues. However, in all this enumeration, where the and teachers, wrought miracles occasionally, and spoke with apostle gives us all the officers, and gifts necessary for the constitution of a church, we find not one word of bishops, presbyters, or deacons: much less of the various officers and offices which the Christian church at present exhibits. Perhaps the bishops are included under the apostles; the presbyters, under the prophets; and the deacons under the teach ers. As to the other ecclesiastical officers with which the Romish church teems, they may seek them who are deter mined to find them, any where out of the New Testament. three sorts of gifts necessary to the forming Christ's mystical body. 1. Gifts of power, for the working of miracles, in re 4. Mr. Quesnel observes on these passages, that there are the exercise of government and other offices with respect to the Son. 3. Gifts of knowledge for the instruction of the peo ference to the Father. 2. Gifts of labour and ministry, for ple, with relation to the Holy Ghost. The FATHER is the principle and end of all created power, let us then ultimately refer all things to Him. The Son is the Institutor and Head of all the hierarchical ministries; let us depend upon Him. The HOLY GHOST is the fountain and fulness of all spiritual graces; let us desire and use them, only in and by Him. There is nothing good, nothing profitable to salvation, unless sus, and in that holiness of heart which is produced by his it be done in the power of God, communicated by Christ Je sitaries of the authority of Christ, and the channels by whom SPIRIT. Pastors are only the instruments the love and graces of the Spirit are conveyed. Let these act and let the church receive them as the ambassadors of the Alas receiving all from God by Christ, through the Holy Ghost; mighty. CHAPTER XIII. Charity, or love to God and man, the sum and substance of all true religion; so that without il, the most splendid elo quence, the gift of prophecy, the most profound knowledge, faith, by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salva tion, 1-3. The description and praise of this grace, 4-7. Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, 8-10. Description of the present imperfect state of man, 11, 12. Of all the graces of God in man, charity, or love, is the greatest, 13. [A. M. 4060. A. D. 56. A. U. C. 809. An. Imp. Neronis Cæs. 3.) HOUGH I speak with the tongues of men and of angels, and have not charity, I become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand 39, 40. Mark 12.31. Luke NOTES. Verse 1. Though I speak, &c.] At the conclusion of the preceding chapter, the apostle promised to show the Corinthians a more excellent way than that in which they were now proceeding. They were so distracted with contentions, divided by parties, and envious of each other's gifts, that unity was nearly destroyed. This was a full proof that love to God and man was wanting; and that without this, their numerous gifts and other graces were nothing in the eyes of God; for it was evident that they did not love one another, which is a proof that they did not love God; and consequently, that they had not true religion. Having, by his advices and directions, corrected many abuses, and having shown them how, in outward things, they should walk so as to please God, he now shows them the spirit, temper, and disposition in which this should be done, and without which all the rest must be ineffectual. all mysteries, and all knowledge; and though I have all faith tates; yet if I have not charity, my utmost charity is unpro- the note on Matt. xxii. 37. and to that place I beg leave to refer the reader for its derivation and import. Our English word love The word αγαπη, love, I have already considered at large in we have from the Teutonic lebein, to live, because love is the means, dispenser, and preserver of life; and without it, life would have nothing desirable, nor indeed any thing even sup portable: or it inay be taken immediately from the AngloSaxon lopa and lupa, love, from lupan and lupian, to desire, to love, to favour. It would be ridiculous to look to the Greek verb φιλειν for its derivation. Before I proceed to the consideration of the different parts proper in this place. Charity comes to us immediately from 138 The importance of CHAPTER XIII. love to God and man. though I give my body to be burned, and have not charity, it 4 Charity suffereth long, and is kind; charity envieth not; e Prov. 10,12. 1 Pet.4.8 necessaries of life, which produced dearth or dearness of those necessaries; and brought the poor man into that state in which he stood so much in need of the active benevolence of his richer neighbour. If the word be applied to God's be nevolence towards man, it comes in with all propriety and force: we are dear to God, for we have not been purchased with silver or gold, but with the precious τιμως αιματι (costly) blood of Christ, who so loved us as to give his life a ransom for ours. As Christians in general acknowledge that this chapter is the most important in the whole New Testament, I shall give here the first translation of it into the English language, which is known to exist, extracted from an ancient and noble Ms. in my own possession, which seems to exhibit both a text and language prior to the time of Wiclif. The reader will please to observe that there are no divisions of verses in the MS. The XIII. chapter of I. Corinthians, from an ancient MS. Gyt & speke with tungis of men and aungels so= thougte as a litil chiilde. Forsothe whenn I was maad This is the whole of the chapter, as it exists in the MS. with I had thought once of giving a literal translation of the whole chapter from all the ancient Versions. This would be both curious and useful: but the reader might think it would take up too much of his time; and the writer has none to spare. The tongues of men] All human languages, with all the eloquence of the most accomplished orator. And of angels] i. e. Though a man knew the language of the eternal world so well, that he could hold conversation with its inbabitants, and find out the secrets of their kingdom.-Or, probably the apostle refers to a notion that was common among the Jews, that there was a language by which angels might be Invoked, adjured, collected, and dispersed; and, by the means of which, many secrets might be found out; and curious arts and sciences known. There is much of this kind to be found in their cabalistical books, and in the books of many called Christians. Cornelius Agrippa's occult philosophy abounds in this; and it was the main object of Dr. Dee's actions with spirits, to get a complete vocabulary of this language. See what has been published of his work by Dr. Casaubon; and the remaining manuscript | parts in the Sloan library, in the British Museum. In Bara Bathra fol. 134. mention is made of a famous rabbin, Jochanan Ben Zaccai, who understood the language of devils, trees, and angels. Some think that the apostle means only the most splendid eloquence; as we sometimes apply the word angelic to sig. charity f vaunteth not itself, is not puffed up, f Or, is not rash. nify any thing sublime, grand, beautiful, &c. But it is more Sounding brass] Χαλκός ήχων That is, like a trumpet Ergò, ubi delapse sonitum per curva dedère, Æneid. lib. iii. ver. 238. Then as the harpies, from the hills once more, The forms obscene, dread monsters of the sea.-Pitt. At tuba terribilem sonitum procul ære canoro And again, in his Battle of the Bees, Geo. lib. iv. 70. Martius ille æris ranci canor increpat, et vox That imitates the trumpet's angry sounds.-Dryden. are sufficient. Tinkling cymbal.] "The cymbal was a concavo-convex I possessed the knowledge of all languages, and could deliver I have quoted several passages from heathens of the most cultivated minds in Greece and Rome, to illustrate passages of the sacred writers. I shall now quote one from an illiterate collier of Somerset: and, as I have named Homer, Horace, might be compared to a diamond of the first water, whose Virgil, and others, I will quote Josiah Gregory, whose mind native splendour broke in various places through its incrustations; but whose brilliancy was not brought out, for getic sayings of this great, unlettered man, I remenaber to have the want of the hand of the lapidary. Among various enernoisy; he who has not the love of God and man filling his heard the following: "People of little religion are always heart, is like an empty wagon coming violently down a hill: it makes a great noise, because there is nothing in it." 2. And though I have the gift of prophecy] Though I should have received from God the knowledge of future events; so that I could correctly foretel what is coming to pass in the world and in the church: And understand all mysteries] The meaning of all the types and figures in the Old Testament; and all the unexplored secrets of nature: and all knowledge; every human art and science; and though I have all faith, such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things, that I could solve the greatest difficulties: see note on Matt. xxi. 21. And have motive of all my conduct, the characteristics of which are not charity; this love to God and man, as the principle and given in the following verses:-1 am nothing; nothing in and good for nothing to mankind. Balaam, and several others, myself, nothing in the sight of God, nothing in the church, 139 not under the influence of this love of God, prophesied and we daily see many men, who are profound scholars, and well 5 Doth not behave itself unseemly, seeketh not her own, Ch.10.24. Phil 2.4.-h Psa. 10.3. Rom. 1.32.-i 2 John 4.-k Or, with the truth. skilled in arts and sciences, and yet not only careless about religion, but downright infidels! It does not require the tongue of the inspired to say, that these men, in the sight of God, are nothing; nor can their literary or scientific acquisitions give them a passport to giory. 3. And though I bestow all my goods to feed the poor] This is a proof that charity, in our sense of the word, is not what the apostle means; for surely almsgiving can go no farther than to give up all that a man possesses, in order to relieve the wants of others. The word ψωμίζω, which we translate to feed the poor, signifies to divide into morsels, and put into the mouth; which implies carefulness and tenderness in applying the bounty thus freely given. And though I give my body to be burned) Iva καυθησωμαι· Mr. Wakefield renders this clause thus: And though I give up my body so as to have cause of boasting; in vindication of which he first refers to Dan. iii. 28. Acts xv. 26. Rom. viii. 32. Phil. i. 20. 2. He says that there is no such word as καυθησωμαr 3. That καυχησωμαι, that I may boast, is the reading of the Ethiopic and Coptic, and he might have added of the Codex Alexandrinus, several Greek and Latin MSS. referred to by St. Jerome, by Ephraim, and by St. Jerome himself, who translates the passage thus, Si tradidero corpus meum ut glorier: i. e. "If I deliver up my body, that I may glory, or have cause of boasting." 4. He adds, that burning, though a common punishment in after times, was not prevalent when this epistle was written. to God and men 71 Beareth all things, believeth all things, hopeth all things, endureth all things. 8 Charity never faileth: but whether there be prophecies, 1 Rem. 15.1. Gal 62.2 Tim. 2.4.-m Ch.12.31. Phil.9-11. 2 Pe.1.19. Rev. 22.1.5. the things which are in the highest repute among the Jews, but the things which are in the highest repute among Christians and Gentiles, are those which the apostle shows to be of no use, if the love hereafter described be wanting. And yet, who can suppose that the man already described can be destitute of true religion, as he must be under an especial influence of God; else how, Ist. could he speak all the languages of men? for this was allowed to be one of the extraordinary gifts of God's Spirit. 2. He must have Divine teaching to know the language of angels, and thus to get acquainted with the economy of the invisible world. 3. Without immediate influence from God, he could not be a prophet, and predict future events. 4. Without this he could not understand all the mysteries of the Divine word; nor those of Providence. 5. Allknowledge, suppose this be confined to human arts and sciences, could not be acquired without especial assistance. 6. And without the most powerful and extraordinary assistance, he could not have a faith that could remove inountains; or miraculous faith of any kind and the apostle supposes that a man might have all these siz things, and not possess that religion which could save his soul! And may we not say, that if all these could not avail for salvation, a thousand times less surely cannot. How blindly, therefore, are multitudes of persons trusting in that which is almost infinitely less than that which the apostle says would profit them nothing! The charity or love which God recommends, the apostle describes in sixteen particulars, which are the following: 4. (1.) Charity suffereth long] Μακροθυμει, has a long mind, to the end of which, neither trials, adversities, persecutions, nor provocations can reach. The love of God, and of our neighbour for God's sake, is patient towards all inen: it suf fers all the weakness, ignorance, errors, and infirmities of the children of God; and all the malice and wickedness of the children of this world and all this, not merely for a time, but long, without end: for it is still a mind or disposition, to the end of which, trials, difficulties, &c. can never reach. It also waits God's time of accomplishing his gracious or providential purposes, without murmuring or repining; and bears its own infirmities as well as those of others, with humble submission Some of the foreign critics, particularly Schulzius, translate thus, Si traderem corpus, ut mihi stigma inureretur! "If I should deliver up my body, to receive a stigma with a hot iron;" which may mean, if I should, in order to redeem another, willingly give up myself to slavery, and receive the mark of my owner, by having my flesh stamped with a hot ron; and have not love, as before specified, it profits me nothing. This gives a good sense; but will the passage bear it? In the MSS, there are several various readings, which plainly show the original copyists scarcely knew what to make of the word καυθησωμαι, which they found in the text generally. The various readings are καυθήσομαι, which Griesbach seems to prefer: καυθήσεται and καύθη, all of which give little varia- to the will of God. tion of meaning. Which should be preferred, I can scarcely venture to say. If we take the commonly received word, it states a possible case; a man may be so obstinately wedded to a particular opinion, demonstrably false in itself, as to give up his body to be burned in its defence, as was literally the case with Vanini, who, for his obstinate atheism, was burnt alive at Paris, February 19, A. D. 1619. In such a cause, his giving his body to be burnt, certainly profited him nothing. "We may observe," says Dr. Lightfoot, "in those instances which are compared with charity, and are as good as nothing, if charity be absent, that the apostle mentions those which were of the noblest esteem in the Jewish nation; and as also the most precious things that could be named by them, were compared with this more precious, and were of no account in comparison of it. "I. To speak with the tongues of men, among the Jewish interpreters, means to speak the languages of the seventy nations. To the praise of Mordecai, they say, that he understood all those languages; and they require that the fathers of the Sanhedrim, should be skilled in many languages, that they may not be obliged to hear any thing by an interpreter. Maim. in Sanh. c. 2. "2. To speak with the tongues of angels, they thought to be not only an excellent gift, but to be possible: and highly extol Jochanan ben Zaccai, because he understood them: see the note on ver. 1. "3. To know all mysteries and all knowledge, was not only prized but affected by them. Of Hillel, the elder, they say, he had eighty disciples: thirty who were worthy to have the Holy Spirit dwell upon them, as it did upon Moses; thirty who were worthy that the sun should stop his course for them, as it did for Joshua; and there were twenty between both, The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not, i. e. (periectly under stood,) the Scripture, the Mishna, the Gemara, the idiotisins of the law, and the scribes, traditions, illustrations, comparisons, equalities, gematries, parables, &c. "4. The moving or rooting up of mountains, which, among them, signified the removing of the greatest difficulties, espe cially from the sacred text, they considered also a high and glorious attainment: see the note on Matt. xxi. 21. And of his salvation who had it, they could not have formed the slightest doubt. But the apostle says, a man might have and enjoy all those gifts, &c. and be nothing in himself, and be nothing profited by them." The reader will consider, that the charity or love, concerning which the apostle speaks, is that which is described from ver, 4. to 7. inclusive: it is not left to the conjectures of men to find it out. What the apostle means, is generally allowed to be true religion; but if he had not described it, this true religion would have been as various as the parties are who suppose they have it. Let the reader also observe, that not only (2.) Is kind) Χρης ενεται, it is tender and compassionate in itself, and kind and obliging to others: it is mild, gentle, and benign; and, if called to suffer, inspires the sufferer with the most amiable sweetness, and the most tender affection. It is also submissive to all the dispensations of God; and creates trouble to no one. (3.) Charity envieth not] Oυ ζηλοι: is not grieved because another possesses a greater portion of earthly, intellectual, or spiritual blessings. Those who have this pure love, rejoice as much at the happiness, the honour, and comfort of others, as they can do in their own. They are ever willing that others should be preferred before them. (4.) Charity vaunteth not itself] Ου περπερεύεται: This word is variously translated; acteth not rashly, insolently; is not inconstant, &c. It is not agreed by learned men whether it be Greek, Latin, or Arabic. Bishop Pearce derived it from the latter language, and translates it is not inconstant. There is a phrase in our own language that expresses what I think to be the meaning of the original, does not set itself forward; does not desire to be noticed or applauded; but wishes that God may be all in all. (5.) Is not puffed up] Ου φυσιούται: is not inflated with a sense of its own importance; for it knows it has nothing bet what it has received; and that it deserves nothing that it has got. Every man whose heart is full of the love of God, is full of humility; for there is no man so humble as he whose heart is cleansed from all sin. It has been said that indwelling sin humbles us; never was there a greater falsity: PRIDE is the very essence of sin; he who has sin has pride, and pride tre in proportion to his sin; this is a mere Popish doctrine; and strange to tell, the doctrine in which their doctrine of mend is founded! They say, God leaves concupiscence in the heart of every Christian, that in striving with, and overcoming it from time to time, he may have an accumulation of merit rious acts. Certain Protestants say, it is a true sign of a very gracious state, when a man feels and deplores his inbred corruptions. How near do these come to the Papists, whose doctrine they profess to detest and abhor! The truth is, it is no sign of grace whatever; it only argues, as they use it, that the man has got light to show him his corruptions; but he has not yet got grace to destroy them. He is convinced that he should have the mind of Christ, but he feels that he has the mind of Satan; he deplores it: and, if his bad doctrine do net prevent him, he will not rest till he feels the blood of Christ cleansing him from all sin. True humility arises from a sense of the fulness of God in the soul; abasement from a sense of corruption. is a widely different thing: but this has been put in the place of bumility; and even called grace; any, very many, verify the saying of the poet: "Proud I am, my wants to see: |