8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

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" all respects. Another superior advantage of love is, that it will never fall from its present utility, but the spiritual gifts, if even relating to prophecy will hereafter be rendered useless, if even relating to inspired modes of speech will hereafter cease, if even relating to the revealed knowledge of the connexion between the Jewish and Christian dispensations will be rendered useless, because these spiritual gifts apply to our present state of existence, wherein we only partially know from special revelation the divine counsels, and only give such partial explanation of them as the types and prophe10 cies enable us to do; but when the full measure of knowledge which we look for shall have come, then these and all the other less important spiritual gifts applicable to a state of limited knowledge " will be rendered useless. This consequence, as flowing necessarily from an improved knowledge of divine things, may be inferred from what naturally takes place in respect of our mental powers after we have advanced from a state of infancy to that of manhood. When I was an infant I expressed my thoughts with the imperfect conceptions of an

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12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

infant, I formed my opinions with the imperfect judgment of an infant, I reasoned with the inconclusive arguments of an infant; but when I had become a man, I had by the increased mental power which I had acquired, rendered useless those conceptions, and judgments, and reasonings which 13 suited a state of infancy. And that our present knowledge of divine things is imperfect, is evident from a consideration of the difference in our present and future mode of receiving a knowledge of them. For comparing these two modes by a simile taken from the faculty of sight, it may be said that we now see divine things under faint representations, by reflection in a mirror, but then (as we have been assured) we shall see them as directly as one man now sees another face to face: or in plain terms, we now perceive the designs of God towards mankind in the events of the Christian dispensation by comparing these events with the former types and prophecies which represent them generally, and which are thus made to explain their meaning and purpose, but hereafter, we shall perceive them plainly as they are in themselves. It is also evident from a consideration of its relative extent now, and hereafter. Now I know divine things only to a partial extent suitable to my natural capacity, but then (as we have been assured), I

13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.

CHAPTER XIV.

1 Follow after charity, and desire spiritual gifts, but rather that ye may prophecy.

2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

PARAPHRASE.

shall know them even to that full extent to which I have myself been, at all times, known to God. 13 And hence it follows, from this representation of the nature and effect of love, and of the imperfection of our present knowledge, and of the assurance we have of its future increase, that, in our present state, there are these three mental qualities continually necessary for the due exercise of the spiritual gifts with a view to the end for which they were bestowed, the general good; faith in the gospel, hope of its promises, and love for our fellow Christians; but inasmuch as the two former apply only to our present state of limited knowledge, and the latter to both our present and future condition, the greatest of these in value is love.

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And since then love is the most efficacious means of promoting the general good, be always strenuous to act with love for your fellow Christians, and as a means of evincing it, earnestly desire spiritual gifts; but that of explaining the prophetical agreement of the Jewish and Christian dispensations in preference to that which you now covet of speaking in inspired modes of speech. For he who

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3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.

4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.

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5 I would that ye all spake with tongues, but rather that ye prophesied for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.

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speaks in an inspired mode of speech does not address himself to men but to God, for no one is disposed to listen, though he speaks by inspiration revealed truths on the other hand, he who explains the prophetical agreement of the Jewish and Christian dispensations, addresses to men what may be a confirmation of their faith and union, and an encouragement to their duty, and a consolation under * distress: he who speaks in an inspired mode of speech, confirms only himself in the Christian faith and union, but he that explains the prophetical agreement of the Jewish and Christian dispensations ' confirms a whole assembly. And therefore, I wish you all to speak in inspired modes of speech, as far as may be necessary for your own confirmation; but, I wish rather, for the sake of the general good, that you might be spiritually gifted to explain the prophetical agreement between the Jewish and Christian dispensations; for he who does that, is a more important member of the Christian society than he who speaks in inspired modes of speech, unless, indeed, one endowed with the correspondent gift interpret them, in order that the Christian

6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?

7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

8 For if the trumpet give an uncertain sound, who shall prepare

himself to the battle?

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society, may, by understanding what he says, have the means of being confirmed in their faith and union. But, to see this matter clearly, consider it, brethren, directly, in reference to the present state of your faith. Consider, that if I should come to you as a Christian society, speaking in inspired modes of speech, of what benefit should I be to you by it (since it would be only a display of the divine power of the Gospel which you already believe), unless I should speak so as to give you, at the same time, the knowledge of a divine communication specially made to me, or of a point of prophetical agreement between the Jewish and Christian dispensations, or of a prediction, or of a point of instruction in the Gospel? However, to take the matter in the most simple view of it, compare it with the case of inanimate things used for giving directions for the conduct, if these, whether a pipe or harp, do not give by the sounds a distinct meaning according to established usage, how will the meaning of what is piped or harped be known, and if not known, how can it be acted upon? For if, for instance, a trumpet gives an uncertain call