which these powers had been imparted, and trampled upon that principle of Christian love, which was of more value than all the powers that either men or angels could possess. Besides, all the properties which in this chapter are ascribed to love, shew it to have man, and man alone, for its object. And those who interpret the word as including love to God also, make the import of the whole chapter obscure and unin- telligible. We therefore approve of the term " charity," as giving to the passage its true, and definite, and more appro- priate meaning.
Yet we must bear in mind, that it is Christian charity which is here spoken of; namely, charity founded on a regard to the authority of God who has enjoined it, and on a regard to Christ also, in and through whom all the human race may be considered as united in one gi'eat family. His example is no less binding upon us than the command of God : and there- fore, though we confine the term to the love of inan only, we understand by it such a love, as is founded altogether on Christian principles, and is combined with all other gracious affections.]
2. The assertions respecting it —
[Such in the Apostle's judgment is the value and import- ance of Christian charity, that, ^vithout it all that tve can possess is of no value, and all that tve can do is of no value.
Without it, all that we can possess is of no value. — It is here supposed that a man may be able to speak wdth all the wisdom and eloquence both of men and angels ; that he may possess a gift of prophecy so as to foretell future events ; that he may have a perfect insight into all the most hidden mysteries of our religion, and an ability to solve all its difficulties ; yea, that he may possess a faith whereby he may be able to remove mou»i- tains : and yet be destitute of this principle of universal charity. And certain it is that all these miraculous powers are independent of gracious affections, and have been more or less exercised by men, who, like Balaam, were altogether destitute of the grace of God. Supposing then a man to possess all these powers in their highest possible degree, and at the same time to be destitute of the principle of true charity, he would, as the Apostle says, be only " as sounding brass, or a tinkling cymbal," the most harsh and monotonous of all the instruments from whence any thing like music can be elicited.
Moreover, without this principle of charity, all that tve can do is of no value. It is supposed here that a person may have such a fit of liberality as to give all his goods to feed the poor; and such a fit of zeal as to give his body to be burned ; and yet be destitute of this principle. And certain it is, that there