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Various gifts for the edification

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CHAP. XII. `

28 And God hath set some in the

A... 89. church, first, apostles, secondarily, prophets, thirdly, teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

and salvation of the church.

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30 Have all the gifts of healing? do ronis Cas. 3. all speak with tongues? do all interpret? 31 But covet earnestly the best gifts and

29 Are all apostles? are all prophets? are yet shew I unto you a more excellent way.

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Thirdly, teachers] Adarnasus, from aanw, I teach. Persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom. viii. 8.

Miracles] Avvapas. 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.

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 exalted above, or opposed to another. As the eye cannot say to the hand, I have no Gifts of healing] Xapiopara aparwy. Such as laying need of thee-so luminous Apollos cannot say to laborious hands upon the sick and healing them, Mark xvi. 18. ́ Paul, I can build up and preserve the church without thee. 'which, as being one of the most beneficent miraculous powThe foot planted on the ground to support the whole fabric,ers, was most frequently conceded. See on ver. 8.

and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole; and mutually helpful to and dependent on each other. So also, are the different ministers

and members of the church of Christ.

ries.

From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments, manifested either by their preaching or writings, and with the aid of a little funcy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one cye, because of his acute observation of men and things, and penetration into cases of conscience, and divine mysteAnother hand, from his laborious exertions in the church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified and so of others. But this does not appear to be any part of the apostle's plan. Ver-e 28. 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; so has he in the church. And to prove this the apostle enumerates the principal offices, and in the order in which they should stand. First, apostles] Arosohous, from ans from, and sexλw I 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] poenas, from po before, and cru 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.

Helps] Avriels. 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] Kusepreis. 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.] Terrywoowy, kinds of tongues; that is, different kinds-The power to speak, on all necessary occasions, languages which they had not learned. See on ver. 10. A

Verse 29. Are all apostles, &c.] That is, all are not apostles; all 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.

Verse 31. But covet earnestly] To covet signifies to desire earnestly. This di-position towards heavenly things, is highly laudable-towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation; for he may be without that love or charity which the apos tle here calls the more excellent way, and which he proceeds in the next chapter to describe.

Remarks on the offices mentioned in I. CORINTHIANS.

Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I shew unto you a more excellent way; i. e. get your hearts filled with love to God and man:-Love which is the principle of obedience; which works no ill to its neighbour, and which is the fulfilling of the law. This is a likely reading, for there was certainly more contentions in the church of Corinth about the gifts, than about the graces of the Spirit.

1. After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which, perhaps, are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see church government, nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament, is either of them, in any sense, mentioned as the gift of the Spirit; especially it Verses 8, 9, and 10.

Is given

The word of Wisdom;

The word of Knowledge.

Verse 9. Faith;

Gifts of Healings.

Verse 10. Working of Miracles;

Prophecy;

Discerning of Spirits;

Divers kinds of Tongues;

Interpretation of Tongues.

the preceding chapter.

is observable that in ver. 29, 30. where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain duvausis, miracles or powers. Some taking the meaning to be helps, assistances, as in 2 Cor. xii. 9. Others to be zubepvoɛis, governments, as in Rom. viii. 38. and from being marginal explanations, they might have been at last, incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or Version. One thing we may fully know that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers.

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2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the Reader will || take on his authority.

Verse 28.
God hath set some
First, APOSTLES ;
Secondly, PROPHETS ;
Thirdly, TEACHERS ;
After that, MIRACLES ;

The GIFTS of HEALINGS;
HELPS:

GOVERNMENTS;

Divers kinds of Tongues.

Verses 29, and 30.

Are all
Apostles';

Prophets;

Teachers;

Miracles;

Verse 30. Gifts of Healings.

Speak with Tongues ;
Interpret.

If the Reader thinks that this is the best way of explain- || teachers. As to the other ecclesiastical officers with which ing these different gifts and offices, he will adopt it; and he the Romish church teems, they may seek them who are dewill, in that case, consider, 1. that the word or doctrine of || termined to find them, any where out of the New Testament. wisdom comes from the apostles. 2. The doctrine of know- 4. Mr. Quesnel observes on these passages, that there are ledge, from the prophets.. 3. Faith, by means of the teach-three sorts of gifts necessary to the forming Christ's mystical ers. 4. That working of miracles includes the gifts of healing. 5. That to prophesy, signifying preaching, which it frequently does, helps is a parallel. 6. That, discernment of || spirits, is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind. 7. As to the gift of tongues, there is no variation in either of the three places.

3. It is strange that in this enumeration, only three distinct officers in the church should be mentioned; viz. apos- || tles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the 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

body. 1. Gifts of power, for the working of miracles, in reference to the Father. 2. Gifts of labour and ministry, for the exercise of government and other offices, with respect to the Son. 3. Gifts of knowledge for the instruction of the people, 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 it be done in the power of God, communicated by Christ Jesus, and in that holiness of heart which is produced by his SPIRIT. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, throug the Holy Ghost; and let the church receive them as the ambassadors of the Almighty.

The importance, nature, and properties CHAP. XIII.

of love to God and man.

CHAPTER XIII.

Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, 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 salvation, 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. HOUGH I speak with the as sounding brass, or a

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Tongues of men and of angels, cymbal.

a

ronis Caes. 3. and have not charity, I am become

a Lev. 19. 18. Deut. 6. 5. & 10. 12. & 30. 6. Matt. 21. 37, 38, 39, 40.

NOTES ON CHAP. XIII.

Verse 1. Though I speak, &c.] At the conclusion of the preceding chapter, the apostle promised to shew 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 others gifts, that unity was nearly destroyed. This was a full proof that love to God and man, was wanting; and that without this, their nu merous 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 shewed them, how, in outward things they should walk so as to please God, he now shews them the spirit, temper, and disposition in which this should be done, and without which all the rest must be ineffectual.

a tinkling

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Mark 12. 31. Luke 10. 27. & 20. 41.

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ronis Cas. 3.

have not charity, it profiteth me nothing.-That is, "though I have the utmost charity, and act in every respect according to its dictates; yet if I have not charity, my utmost charity is unprofitable." Therefore, to shun this contradiction, and the probable misapplication of the term, Love had better be substituted for CHARITY.

The word ayan, love, I have already considered at large in 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 we have from the Teutonic leben 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 supportable; or it may be taken imme. diately from the Anglo-Saxon lofa and lura, love, from luFan and lurian, to desire, to love, to favour. It would be ridiculous to look to the Greek verb av for its deri

vation.

Having said so much about the word love, we should say something of the word charity, which is supposed to be improper in this place. Charity comes to us immediately from the French charité, who borrowed it from the Latin charitas, which is probably borrowed from the Greek xapis, signify

Before I proceed to the consideration of the different parts of this chapter, it may be necessary to examine whether the word ayam, be best translated by charity or love. Wiclif, translating from the Vulgate, has the word charity, and him our authorized version follows. But Coverdale, Matthews, Cranmer, and the Geneva bible have love; which is adopteding grace or favour, or xapa, joy, as a benefit bestowed is by recent translators and commentators in general; among whom the chief are Dodd, Pearce, Purver, Wakefield, and Wesley; all these strenuously contend that the word charity, which is now confined to almsgiving, is utterly improper; and that the word love, alone expresses the apostle's sense. As the word charity seems now to express little else than almsgiving, which, performed even to the uttermost of a man's power, is nothing, if he lack what the apostle terms a7277, and which we here translate charity; it is best to omit the use of a word in this place, which, taken in its ordinary signification, makes the apostle contradict himself; see ver. 3. Though I give all my goods to feed the poor, and

a favour that inspires him who receives it with joy; and so far contributes to his happiness. The proper meaning of the word CHARUS, is dear, costly; and CHARITAS, is dearth, scarcity, a high price, or dearness. Hence, as in times of dearth or scarcity, many, especially the poor, must be in want, and the benevolent will be excited to relieve them; the term which expressed the cause of this want, was applied to the disposition which was excited in behalf of the sufferer. Now, as he who relieves a person in distress, and preserves his life, by communicating a portion of his property to him, will feel a sort of interest in the person thus preserved; hence he is said to be dear to him: i. e. he has cost him

The importance, nature, and

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prophecy, and understand all mys-move mountains, and have not charity,
teries, and all knowledge; and though I am nothing.
I have all faith, so that I could re- 3 And

though I bestow all my

a Ch. 12. 8, 9, 10, 28. & 11. 1, &c. See Matt. 7. 22.

b Matt. 17. 20. Mark 11. 23. Luke 17. 6.- - Matt. 6. 1, 2.

something; and he values him in proportion to the trouble or expense he has cost him. Thus charity properly expresses that affectionate attachment we may feel to a person whose wants we have been enabled to relieve; but originally it signified that want of the 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 benevolence 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 Tipi aipari (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.

Syf I fpeke with tungis of men and aungels fotheli I have not charitee: I am maad as braffe founynge, or a symbale tynking. And gif I fchal have prophecie and have knowen alle mysteries and alle kunnynge or science. and gif I schal have al feith fo that I over bere billis fro oo place to an other. forfothe gif I fchal not have charite: I am nougt. And gif I schal Deperte al my goodis into metis of pore men and gif I fchal bitake my body lo that I brenne forlothe gif I fchal not have charite it profitith to me no thing. Charite is pactent or fuffringe. It is benynge or of good wille. Charite envyeth not. It doth not gyle it is not inblowen with pride it is not ambycioufe or covetoule of witfchippis. It leekytb not the thingis that ben her owne. It is not firid to wrath it thinkith not yvel. it joyeth not on wickionele forlothe it joyeth to grdre to treuthe. It luffreth alle thingis. it bileeveth alle thingis. It hopith alle thingis it fußteeneth alle thingis. Charite fallith not doun. Whether prophecies schuln be voide eyther langagis (chuin ceele: eyther science schal de distruged. Forlothe of party we han knowen: and of partye prophecien. Forlothe whenne that fchal cum to that is perfit: that thing that is of partye fchal be avoydid. Whenne I was a litil chiilde: I fpake as a litil chiilde. I underfode as a litil chiilde: I thougte as a litil child. Forlothe whenn I was maad a man: I aboydid tho thingis that weren of a litil chiild. Forforbe we seen now bi a miror in derc nelle: thanne forfotbe face to face. Mowe I know of partye: thanne forlothe I schal know as I am knowen. Nowe forfothe dwellen feith hoope charite. These three: for fothe the more of hem is charite.

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This is the whole of the chapter, as it exists in the MS. with all its peculiar orthography, points, and lines. The words with lines under, may be considered the translator's marginal readings; for, though incorporated with the text, they are distinguished from it by those lines.

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 inhabitants, and find out the secrets of their king. dom.-Or, probably, the apostle refers to a notion that was

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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 Bava 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 signify any thing sublime, grand, beautiful, &c. but it is more likely that he speaks here after the manner of his countrymen, who imagined that there was an angelic language which was the key to many mysteries; a language which might be acquired, and which, they say, had been learned by several. Sounding brass] Xaλxos x That is, like a trumpet Χαλκός ήχων made of brass; for, although xaλxos signifies brass, and as signifies the same, yet we know the latter is often employed to signify the trumpet, because generally made of this metal. Thus Virgil, when he represents Misenus endeavouring to fright away the harpies with the sound of his trumpet:

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b Or, is not rash.

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Examples of the same figure might be multiplied; but these are sufficient.

Tinkling cymbal.] "The cymbal was a concavo-convex plate of brass, the concave side of which being struck against another plate of the same kind, produced a tinkling, inharmonious sound." We may understand the apostle thus: "Though I possessed the knowledge of all languages, and could deliver even the truth of God in them, in the most eloquent manner; and, had not a heart full of love to God and man, producing piety and obedience to the ONE, and be nevolence and beneficence to the other, doing unto all as I would wish them to do to me, were our situations reversed; my religion is no more to my salvation than the sounds emitted by the brasen trumpet; or the jingling of the cymbals could contribute intellectual pleasure to the instruments which produce them. And, in the sight of God, I am of no more moral worth than those sounds are. I have, it is true, a profession; but destitute of a heart filled with love to God and man, producing meekness, gentleness, long suffering, &c. I am without the soul and essence of religion.”

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, Virgil, and others, I will quote Josiah Gregory, whose mind might be compared to a diamond of the first water, whose native splendor broke in various places through

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