its incrustations; but the brilliancy of which was not brought out, for want of the hand of the lapidary. Among various energetic sayings of this great, unlettered man, I remember to have heard the following: "People of little religion are always noisy; he who has not the love of God and man filling his heart, is like an empty waggon coming violently down a hill it makes a great noise, because there is nothing in it." Verse 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: с properties of love to God and man. 6 Rejoiceth not in iniquity, but A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Ne 7 Beareth all things, believeth all ronis Cas. 3. * 2 John 4. -d Or, with the truth.- — Rom. 15.1. Gal. 6. 2. 2 Tim. 2.24. 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. 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 reAnd understand all mysteries] The meaning of all the deem another, willingly give up myself to slavery, and retypes and figures in the Old Testament; and all the unex- ceive the mark of my owner, by having my flesh stamped plored secrets of nature: and all knowledge; every human with a hot iron; and have not love, as before specified, it art and science: and though I have all faith, such miraculous profits me nothing. This gives a good sense; but will the faith as would enable me even to remove mountains; or had passage bear it? In the MSS. there are several various read. such powerful discernment in sacred things, that I couldings, which plainly shew the original copyists scarcely knew solve the greatest difficulties: see the Note on Matt. xxi. 21. || what to make of the word nautyawual, which they found in And have not charity; this love to God and man, as the prin- the text generally. The various readings are autopai, ciple and motive of all my conduct, the characteristics of which Griesbach seems to prefer: navbýσerai and xaul, which are given in the following verses :—I am nothing; no- all of which give little variation of meaning. Which, thing in myself, nothing in the sight of God, nothing in the should be preferred, I can scarcely venture to say. If we church, and good for nothing to mankind. Balaam, and take the commonly received word, it states a possible case; several others, not under the influence of this love of God, a man may be so obstinately wedded to a particular opinion, prophesied and we daily see many men, who are profound demonstrably false in itself, as to give up his body to be scholars, and well skilled in arts and sciences, and yet not burned in its defence, as was literally the case with Vanini, only careless about religion, but downright infidels! It who, for his obstinate atheism, was burnt alive at Paris, Fedoes not require the tongue of the inspired to say, that bruary 19, A. D. 1619. In such a cause, his giving his body these men, in the sight of God, are nothing; nor can their to be burnt, certainly profited him nothing. literary or scientific acquisitions give them a passport to glory. Verse 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 wμw, 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 xavbrowpar Mr. Wakefield renders this clause thus: And though I give up my body so us to have cause of boasting; in vindication of which he 1st. refers to Dan. iii. 28. Acts xv. 26. Rom. viii. 32. Phil.j. 20. 2. He says that there is no such word as xavŷnewal. 3. That navxnowpar, that I may boast, is the "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. "1. 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 The importance, nature, and things. a things, hopeth all things, endureth all ther there be prophecies, they shall A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Ne ronis Cœs. 9. a Ch. 12. 31. Phil. 1. 9-11. 2 Pet. 1. 19. Rev. 22. 4, 5. extol Jochanan ben Zaccai, because he understood them: see faith that could remove mountains; or miraculous faith of 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. perfectly understood,) the Scripture, the Mishna, the Gemara, the idiotisms 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, especially 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 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 shews 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, 1st. 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 œconomy 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. All knowledge, 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 any kind and the apostle supposes that a mau might have all these six 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:Verse 4. (1.) Charity suffereth long] Maxpalumet, 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 men: it suffers 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 accom plishing his gracious or providential purposes, without mur muring or repining; and bears its own infirmities as well as those of others, with humble submission to the will of God. (2.) Is kind] Xpseveral, 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] Ou A is not grieved because another possesses a greater portion of earthly, intel lectual, 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] Ou TSRECEVETO: This word is variously translated; acteth not rushly, 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] Ou valoura: is not inflated with a sense of its own importance; for it knows it has nothing but 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 too in proportion to his sin; this is a mere Popish doctrine; and, strange to tell, the doctrine in which their doctrine of merit 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 meritorious 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 shew 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 not 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 humility; and even called grace: many, very many, verify the saying of the poet : : "Proud I am, my wants to see ; Proud of my humility." a sensible Christian man will not be long at a loss to find it out. Even that people, who profess to be above all worldly forms, and are generally stiff enough, yet are rarely found to be rude, uncivil, or ill bred. (7.) Seeketh not her own] Ou TTEL TO EAUTYS: is not desir. ous of her own spiritual welfare only, but of her neighbour's also: for the writers of the Old and New Testament do, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another, by an affirmation of that which is preferred, and a negative of that which is contrary to it. See Bishop Pearce; and see the Note on chap. i. 17. and chap. x. 24. 33. Love is never sa. tisfied but in the welfare, comfort, and salvation of all. That man is no Christian who is solicitous for his own happiness alone; and cares not how the world goes, so that himself be comfortable. (8.) Is not easily provoked] Ov Taçouveraι; is not provoked, is not irritated, is not made sour or bitter. How the word easily got into our translation it is hard to say; but, however it got in, it is utterly improper, and has nothing in the original to countenance it. By the transcript from my old MS. which certainly contains the first translation ever made in English, we find that the word did not exist there; the conscientious translator rendering it thus :—It is not stind to wrath. The New Testament, priuted in 1547, 4to. the first year of Edward VI. in English and Latin, has simply, is not probokeed to angre. The edition published in English, in the following year, 1548, has the same rendering, but the or folio, with notes, published the next year, 1549, by Edmund Becke, preserves nearly the same reading, is not provokech to anger. The large folio printed by Richard Cardmarden, at Rouen, 1566, has the same reading. The translation made and printed by the command of King James I. fol. 1611, &c. departs from all these, and improperly inserts the word easily, which might have been his majesty's own; and yet this translation was not followed by some subsequent editions; for the 4to Bible printed at London four years after, 1615, not only retains this original and correct reading, it is not provoked to anger, but has the word love every where in this chapter, instead of charity, in which all the preceding versions and editions agree. In short, this is the reading of Coverdale, Matthews, Cranmer, the Geneva, and others; and our own authorized version is the only one which I have Verse 5. (6.) Doth not behave itself unseemly] Ovx aσx-thography better; is not provoked to anger. The Bible in povel, from a negative, and oxruz figure, mien; love never acts out of its place or character: observes due decorum and good manners: is never rude, bearish or brutish: and is ever willing to become all things to all men, that it may please them for their good to edification. No ill-bred man, or what is termed rude or unmannerly, is a Christian. A man may have a natural bluntness, or be a clown, and yet there be nothing boarish or hoggish in his manner. I must apologize for using such words; they best express the evil against which I wish, both powerfully and successfully, to declaim. I never wish to meet with those who affect to be called "blunt, honest men," who feel themselves above all the forms of respect and civility; and care not how many they put to pain; or how many they displease. But let me not be misunderstood; I do not contend for ridiculous ceremonies, and hollow compliments; there is surely a medium; and || seen, where this fulse reading appears. joiceth in the truth: this meaning adixia has in different parts of the Scriptures. At first view, this character of love seems to say but little in its favour; for who can rejoice in unrighteousness or falsity. But is it not a frequent case, that persons who have received any kind of injury, and have forborne to avenge themselves, but perhaps, have left it to God; when evil falls upon the sinner, do console themselves with what appears to them an evidence that God has avenged their quarrel; and do at least secretly rejoice that the man is suffering for his misdeeds. Is not this, in some sort, rejoicing in iniquity? Again, is it not common for interested persons to rejoice in the successes of an unjust and sanguinary war, in the saccage and burning of cities and towns; and is not the As to the ancient versions, they all, Vulgate, Syriac, Arabic, Ethiopic, Coptic, and Itala, strictly follow the Greek text; and supply no word that tends to abate the signification of the apostle's ou Tapauvεral, is not provoked; nor is there a various reading here, in all the numerous MSS. It is of importance to make these observations, because the common version of this place destroys the meaning of the Apostle, and makes him speak very improperly. If love is provoked at all, it then ceases to be love; and if it be not easily provoked, this grants, as almost all the commentators say, that in special cases, it may be provoked; and this they instance in the case of Paul and Barnabas, Acts xv. 39. but I have sufficiently vindicated this passage in my note on that place, and given at large the mean-joy always in proportion to the slaughter that has been made ing of the word maçokuvw; and to that place I beg leave to refer the Reader. The Apostle's own words in ver. 7. are a sufficient proof that the love of which he speaks, can never be provoked.-When the man who possesses this love, gives way to provocation, he loses the balance of his soul, and grieves the Spirit of God. In that instant he ceases from loving God with all his soul, miud and strength; and surely if he get embittered against his neighbour, he does not love him as himself. It is generally said, that though a man may feel himself highly irritated against the sin, he may feel tender concern for the sinner. Irritation of any kind is inconsistent with self-government, and consequently with internal peace and communion with God. However favour-it forward with all their might and power. ably we may think of our own state, and however industrious we may be to find out excuses for sallies of passion, &c. still the testimony of God is, Love is not provoked; and if I have not such a love, whatever else I may possess, it profiteth me nothing. of the enemy? And do these call themselves Christians? Then we may expect that Moloch and his sub-devils, are not so far behind this description of Christians as to render their case utterly desperate. If such Christians can be saved, dæmons need not despair! (11) But rejoiceth in the truth] Axa-every thing that is opposite to falsehood and irreligion. Those who are filled with the love of God and man, rejoice in the propagation and extension of divine truth; in the spread of true religion, by which alone peace and good-will can be diffused throughout the earth. And because they rejoice in the truth, therefore they do not persecute or hinder true religion; but help Verse 7. (12) Beareth all things] Ilavra seye. This word is also variously interpreted; to endure, bear, sustain, cover, conceal, contain. Bishop Pearce contends that it should be translated covereth all things, and produces several plausible reasons for this translation; the most forcible of which is, that the common translation confounds it with endureth all things, in the same verse. We well know that it is a grand and distinguishing property of love to cover and conceal the fault of another; and it is certainly better to consider the passage in this light than in that which our common version holds out; and this perfectly agrees with what St. Peter says of charity, 1 Ep. iv. 8. it shall cover the multitude of sins; but there is not sufficient evidence that the original will fully bear this sense; and perhaps it would be better to take it in the sense of contain, keep in, as a vessel does liquor; thus Plato compared the souls of foolish men to a sieve, and not able ςεγειν δια απισίαν τε και λήθη, to conVerse 6. (10) Rejoiceth not in iniquity] Ov xaipEI ETI TYtain any thing through unfaithfulness and forgetfulness. See ading-rejoiceth not in falsehood, but, on the contrary, re- Parkhurst and Wetstein. Some of the Versions have sɛpyel, (9) Thinketh no evil] Ov λoyiZETαι тo nanov— "believes no veil, where no evil seems." Never supposes that a good action may have a bad motive; gives every man credit for his profession of religion, uprightness, godly zeal, &c. while nothing is seen in his conduct or in his spirit inconsistent with this profession. His heart is so governed and influenced by the love of God, that he cannot think of evil but where it appears. The original implies that he does not invent, or devise any evil; or does not reason on any particular act or word, so as to infer evil from it; for this would destroy his love to his brother; it would be ruinous to charity and benevolence. loveth, or is warmly affectioned to all things or persons. But the true import must be found either in cover or contain. Love conceals every thing that should be concealed; betrays no secret; retains the grace given, and goes on to continual increase. A person under the influence of this love, never makes the sins, follies, faults, or imperfections of any man, the subject either of censure or conversation. He covers them as far as he can; and if alone privy to them, he retains the knowledge of them in his own bosom, as far as he ought. ing future events, or teaching the truths of religion to men, all such shall soon be rendered useless. Though the accurate pro phet, and the eloquent persuasive preacher, be useful in their day, they shall not be always so; nor shall their gifts fit them for glory; nothing short of the love above described, can fit a soul for the kingdom of God. Tongues-shall cease] The miraculous gift of different languages, that also shall cease, as being unnecessary. Knowledge-shall vanish away] All human arts and sciences, as being utterly useless in the eternal world, though so highly extolled and useful here. Verse 9. For we know in part] We have here but little knowledge even of earthly, and much less, of heavenly things, (13.) Believeth all things] Пavra 15808-is ever ready to|| believe the best of every person, and will credit no evil of any but on the most positive evidence: gladly receives whatever may tend to the advantage of any person whose cha-He that knows most, knows little in comparison of what is racter may have suffered from obloquy and detraction; or even justly, because of his misconduct. known by angels, and the spirits of just men made perfect. And as we know so very little, how deficient must we be if (14.) Hopeth all things] Ilavra EXTE When there is no we have not much love! Angels may wonder at the imper place left for believing good of a person; then love comes in fection of our knowledge; and separate spirits may wonder with its hope, where it could not work by its faith; and beat the perfection of their own, having obtained so much more gins immediately to make allowances and excuses, as far as in consequence of being separated from the body, than a good conscience can permit: and farther, anticipates the they could conceive to be possible while in that body. When repentance of the transgressor, and his restoration to the Sir Isaac Newton had made such astonishing discoveries in good opinion of society, and his place in the church of God the laws of nature, far surpassing any thing that had been from which he had fallen. done, by all his predecessors in science, from the days of Solomon; one of our poets, considering the scantiness of human knowledge, when compared with that which is pos sessed by the inhabitants of heaven, reduced his meditations on the subject to the following nervous and expressive epigram: (15.) Endureth all things.] Ilavra UTOμEVE-bears up under all persecutions and mal-treatment from open enemies and professed friends. Bears adversities with an even mind, as it submits with perfect resignation to every dispensation of the providence of God; and never says of any trial, affliction, or insult, this cannot be endured. Superior beings, when of late they saw, And shew'd our NEWTON as we shew an ape. Verse 8. (16.) Charity never faileth] H ayarη OUSETOTE EXTITTEL―This love never falleth off, because it bears, believes, hopes, and endures all things; and while it does so it cannot fail; it is the means of preserving all other graces ; indeed, properly speaking, it includes them all; and all re- We prophesy in part.] Even the sublimest prophets hate ceive their perfection from it. Love to God and man can been able to say but little of the heavenly state; and the never be dispensed with. It is essential to social and reli- || best preachers have left the Spirit of God, very much to supgious life; without it, no communion can be kept up with ply. And had we no more religious knowledge than we can God; nor can any man have a preparation for eternal glory || derive from men and books; and had we no farther instruc whose heart and soul are not deeply imbued with it. With- tion in the knowledge of God and ourselves, than we derive out it there never was true religion, nor ever can be ; and it from preaching, our religious experience would be low innot only is necessary through life, but will exist throughout || deed. Yet, it is our duty to acquire all the knowledge we eternity. What were a state of blessedness, if it did not possibly can; and, as preaching is the ordinary means by comprehend love to God and human spirits, in the most ex- which God is pleased to instruct and convert the soul, we quisite, refined, and perfect degrees? should diligently and thankfully use it. For, we have neither Prophecies-shall fail] Whether the word imply predict-reason nor Scripture to suppose that God will give us that |
