And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.

“Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep's clothing, labouring for the destruction of the sheep. If any one denies the cross, and is ashamed of the passion, let him be to thee as the adversary himself. "Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned," let him be regarded by thee as abominable. If any one makes light of the law or the prophets, which Christ fulfilled at His coming, let him be to thee as antichrist. If any one says that the Lord is a mere man, he is a Jew, a murderer of Christ.”

“And Paul in like manner declares, "Love is the fulfilling of the law:" and [he declares] that when all other things have been destroyed, there shall remain "faith, hope, and love; but the greatest of all is love;" and that apart from the love of God, neither knowledge avails anything, nor the understanding of mysteries, nor faith, nor prophecy, but that without love all are hollow and vain; moreover, that love makes man perfect; and that he who loves God is perfect, both in this world and in that which is to come. For we do never cease from loving God; but in proportion as we continue to contemplate Him, so much the more do we love Him.”

“Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees." Whence, perceiving the greatness of its power, they asked "that faith might be added to them;" a faith which salutarily bites the soil "like a grain of mustard," and grows magnificently in it, to such a degree that the reasons of things sublime rest on it.”

“Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.”

“Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the remaining gifts; and having depreciated all in the absence of love, he then depicts her image. And because he preferred to conduct his argument by amplification, he begins from the less and ascends to the greater. For whereas, when he indicated their order, he placed the gift of tongues last, this he now numbers first; by degrees, as I said, ascending to the greater gifts. Thus having spoken of tongues, he proceeds immediately to prophecy; and saith; "And if I have the gift of prophecy." And this gift again with an excellency. For as in that case he mentioned not tongues, but the tongues of all mankind, and as he proceeded, those of angels, and then signified that the gift was nothing without love: so also here he mentions not prophecy alone but the very highest prophecy: in having said, "If I have prophecy," he added, "and know all mysteries and all knowledge;" expressing this gift also with intensity. Then after this also he proceeds to the other gifts. And again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying, "And if I have all faith." Neither was he content with this, but even that which Christ spake of as greatest, this also he added, saying, "so as to remove mountains and have not love, I am nothing." And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, "the understanding mysteries, and having all knowledge;" and in regard of faith, no trifling work, even "the removing mountains;" in respect of tongues, on the other hand, having named the gift itself only, he quits it. But do thou, I pray, consider this also, how in brief he comprehended all gifts when he named prophecy and faith: for miracles are either in words or deeds. And how doth Christ say, that the least degree of faith is the being able to remove a mountain? For as though he were speaking something very small, did He express Himself when He said, "If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove;" whereas Paul saith that this is "all faith." What then must one say? Since this was a great thing, the removing a mountain, therefore also he mentioned it, not as though "all faith" were only able to do this, but since this seemed to be great to the grosser sort because of the bulk of the outward mass, from this also he extols his subject. And what he saith is this: "If I have all faith, and can remove mountains, but have not love, I am nothing."”

“Aquinas assigned the distinction of graces freely given, and of the ministries in which the members of the Church are distinguished; here he treats of charity, which inseparably accompanies the grace that makes one pleasing. And because he had promised them that he would show a more excellent way, he shows the preeminence of charity over the other gratuitous gifts. First as to necessity, namely that without charity the other gratuitous gifts do not suffice; second as to usefulness, namely that through charity all evils are avoided and all goods are done, at the place "charity is patient," etc.; third as to permanence, at the place "charity never fails," etc. Now the Apostle seems to reduce all the gratuitous gifts to three. For first he shows that the gift of tongues, which pertains to speech, avails nothing without charity; second, that those things which pertain to knowledge also do not avail, at the place "and if I have prophecy," etc.; third he shows the same about those things which pertain to action, at the place "and if I distribute to the food of the poor," etc. Now the gift of tongues was much desired among the Corinthians, as will be clear below in chapter XIV; and therefore, beginning from it, he says: I promised that I would show a more excellent way, and this is first evident in the gift of tongues, because "if I speak with the tongues of men," namely of all men, that is, if I have the gift of grace by which I could speak in the tongues of all men; and for greater abundance he adds "and of angels: but if I have not charity, I have become as sounding brass or a tinkling cymbal." He uses a fitting comparison. For the soul lives through charity, which lives to God, who is the life of the soul, according to that saying of Deut. XXX, 20: "he is your life." Hence also in I John III, 14 it is said: "we have been translated from death to life, because we love the brothers; he who does not love abides in death." Rightly, therefore, he compares speech lacking charity to the sound of a dead thing, namely of brass or a cymbal, which, although it renders a clear sound, is nevertheless not living but dead. So too the speech of a man lacking charity, however eloquent it may be, is nevertheless held as dead, because it does not profit toward the merit of eternal life. Now there is a difference between sounding brass and a tinkling cymbal, because brass, since it is flat, emits a simple sound from being struck; but a cymbal, since it is concave, multiplies the sound from a single strike, which pertains to tinkling. To brass, then, are compared those who pronounce the truth simply, but to a cymbal those who multiply and pronounce the truth, adding many arguments and similitudes, and drawing out very many conclusions, all of which, however, without charity are held as dead. Now it must be considered what are called the tongues of angels. For since the tongue is a bodily member, and the gift of tongues, which is sometimes called "tongue," pertains to its use, as will be clear below at XVI, neither seems to belong to angels, who do not have members. It can therefore be said that by "angels" are understood men having the office of angels, namely those who announce divine things to other men, according to that saying of Mal. II, 7: "the lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." In this sense, then, it is said "if I speak with the tongues of men and of angels," that is, not only of lesser men but also of greater ones who teach others. It can also be understood of the incorporeal angels themselves, as it is said in Ps. CIII, 4: "who makes his angels spirits." And although they do not have a bodily tongue, nevertheless by likeness there can be called "tongue" in them the power by which they manifest to others what they have in mind. Now it must be known that in the cognition of the angelic mind there is something concerning which the higher angels do not speak to the lower, nor conversely, namely the divine essence itself, which all see immediately, God showing himself to all, according to that saying of Jer. XXXI, 34: "a man shall no longer teach his neighbor, and a man his brother, saying: know the Lord. For all shall know me, from the least even to the greatest of them." But there is something in the cognition of the angelic mind concerning which the higher speak to the lower, but not conversely. And of this sort are the mysteries of divine providence, of which the higher know more in God himself, since they see him more clearly than the lower. Hence the higher instruct or illumine the lower concerning such things, which can be called speech. But there is something in the cognition of the angelic mind concerning which the higher speak to the lower and conversely; and of this sort are the hidden things of hearts, which depend on free will, which are open to God alone, and to those whose they are, according to that saying above at II, 11: "the things that are of a man, no one knows except the spirit of the man that is in him." These come into the knowledge of another when the one whose they are makes them manifest, whether he be inferior or superior. Now such a manifestation occurs when a lower angel speaks to a higher, not through illumination, but through a certain mode of signification. For there is in each angel something that is naturally known by another angel. When, therefore, that which is naturally known is set forth as a sign of that which is unknown, the hidden thing is manifested. And such a manifestation is called speech, by likeness to men, who manifest the hidden things of their hearts to others through sensible voices, or through whatever other corporeal thing appearing outwardly. Hence also those things which are naturally known in angels, insofar as they are taken up for the manifestation of hidden things, are called signs or nods. And the power of manifesting one's own concept in this way is metaphorically named "tongue." Then, when he says "and if I have," etc., he shows the same concerning those things which pertain to knowledge. Now it must be noted that above he set forth four gratuitous gifts pertaining to knowledge, namely wisdom, knowledge, faith, and prophecy. He begins here, therefore, from prophecy, saying "and if I have prophecy," by which hidden things are divinely revealed, according to that saying of II Pet. I, 21: "for prophecy was not at any time brought by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Second, as to wisdom, he adds "and know all mysteries," that is, the hidden things of the divinity, which pertains to wisdom, according to that saying above at II, 7: "we speak the wisdom of God, hidden in mystery." Third, as to knowledge, he says "and all knowledge," whether humanly acquired, as the philosophers had it, or divinely infused, as the apostles had it. Wis. VII, 17: "he gave me the true knowledge of the things that are." Fourth, as to faith, he adds "and if I have all faith, so that I could move mountains." Now what he says, "all faith," can be explained as, that is, of all the articles; but it is fitting that "all" be explained as, that is, perfect faith, because of what is added: "so that I could move mountains." For it is said in Matt. XVII, 19: "if you have faith as a grain of mustard seed, you shall say to this mountain: move from here, and it shall move." And although the mustard seed is smallest in quantity, nevertheless it is not a small but a perfect faith that is understood to be compared to the mustard seed. For it is said in Matt. XXI, v. 21: "if you have faith, and do not hesitate, not only will you do what was done to the fig tree, but even if you say to this mountain: take yourself up and cast yourself into the sea, it shall be done." Faith, therefore, that does not hesitate, is compared to a mustard seed, which the more it is crushed, the more its strength is felt. But some object that although many saints had perfect faith, no one is read to have moved mountains; which indeed is resolved by what was said above at XII, 7: "to each is given the manifestation of the Spirit for usefulness." For miracles are wrought through the grace of the Holy Spirit in that manner, place, and time in which the usefulness of the Church is required. But the saints did much greater things than the moving of mountains, insofar as it was useful for the faithful, for instance by raising the dead, dividing the sea, and doing other such works. And this too they would have done, if necessity had been present. This can also be transferred to the expulsion of demons from human bodies, who are called mountains on account of pride. Jer. XIII, 16: "before your feet stumble upon the darkening mountains"; "behold, I am against you, O pestilent mountain, who corrupts the whole earth." Now the working of miracles is attributed to faith that does not hesitate, because faith rests upon omnipotence, through which miracles are wrought. If, I say, I shall have had all the aforesaid things pertaining to the perfection of the intellect, but shall not have had charity, by which the will is perfected, "I am nothing," namely according to the being of grace, concerning which it is said in Eph. II, 10: "we are his handiwork, created in Christ Jesus unto good works." Hence also against a certain one it is said in Ez. XXVII, 19: "you have been made nothing, and you shall not be forever." And this indeed happens on account of a lack of charity, through which a man makes good use of a perfect intellect. But without charity its use is not good. Hence also above at chapter VIII, 1 it is said, "knowledge puffs up, but charity builds up." Now it must be noted that the Apostle here speaks of wisdom and knowledge according as they pertain to the gifts of grace freely given, which can exist without charity. For according as they are counted among the seven gifts of the Holy Spirit, they are never had without charity. Hence also in Wis. I, 4 it is said: "wisdom will not enter into a malevolent soul." And in Wis. X, 10 it is said: "he gave him the knowledge of the saints." But concerning prophecy and faith it is manifest that they can be had without charity. But it must be noted here that firm faith, even without charity, works miracles. Hence, in Matt. VII, 22, to those saying: "have we not prophesied in your name, and done many mighty works?" it is said: "I never knew you." For the Holy Spirit works mighty works even through the wicked, just as he also speaks the truth through them. Then, when he says "and if I distribute," etc., he shows the same in those things which pertain to works, which consist in this, that a man do good things, according to that saying of Gal. VI, v. 9: "let us not fail in doing good"; and in this, that he patiently endure evils, according to that saying of Ps. XCI, 15 f.: "they shall be well patient, that they may announce." Now among the other good works, works of piety are commended more, according to that saying of I Tim. IV, 8: "piety is useful for all things." Concerning this work he designates four conditions. Of which the first is, that the work of piety not be gathered wholly into one, but be divided among many, according to that saying of Ps. CXI, 9: "he has dispersed, he has given to the poor." And this is designated when it is said "if I distribute." Second, that the work of piety be done to relieve necessity, not to serve superfluity, according to that saying of Is. LVIII, 7: "break your bread for the hungry," and this is designated when it is said "to the food of the poor." Third, that the work of piety be shown to those in need, according to that saying of Lk. XIV, 13: "when you make a feast, call the poor"; and this is designated when it is said "of the poor." Fourth, it pertains to perfection, that a man expend all his goods in works of piety, according to that saying of Matt. XIX, 21: "if you wish to be perfect, go, sell all that you have, and give to the poor"; and this is designated when it is said "all my goods." Now among the evils which one endures patiently, martyrdom is the most excellent. Hence it is said in Matt. V, 10: "blessed are they who suffer persecution for justice's sake." This too he commends in four ways. First indeed, because it is more praiseworthy that, when necessity is imminent, for instance for the defense of the faith, one offer oneself to suffering, than if one should suffer having been caught. And therefore he says "if I deliver up." Just as also of Christ it is said in Eph. V, 2: "he delivered himself up for us." Second, because the loss of the human body is more grievous than that of possessions, concerning which nevertheless certain ones are commended in Heb. X, 34: "you sustained the plundering of your goods with joy." And therefore he says "body." Is. L, 6: "I have given my body to those who struck me." Third, it is more praiseworthy that someone expose his own body to punishment, than the body of a son, or of any relative whatsoever, concerning which nevertheless a certain woman is commended in II Mac. VII, 20: "she seems worthy of remembrance beyond measure, and worthy of good memory, who, seeing her seven sons perishing within the space of one day, bore it with a good spirit." And therefore he says "my." Judges V, v. 9: "you who of your own will offered yourselves to danger for the Lord." Fourth, martyrdom is rendered more praiseworthy from the bitterness of the punishment, concerning which is added "so that I burn," as Lawrence did. Ecclus. L, 9: "like a fire shining forth, and like incense burning in the fire." If, I say, I shall have done the aforesaid works, so excellent as they are, but shall not have had charity, either because together with the aforesaid works there is present the will to sin mortally, or because they are done for the sake of empty glory, "it profits me nothing," namely as to the merit of eternal life, which is promised only to those who love God, according to that saying of Job XXXVI, 33: "he declares concerning it to his friend that it is his possession." And it must be noted that speech, which is the voice of an animate being, if it be without charity, he compares to something that does not exist; but works which are done on account of faith, if they be without charity, he says are fruitless. Wis. III, 11: "their hope is vain, and their labors without fruit."”

“Though I have all faith , so that I could remove mountains , and have not charity , I am nothing. Erasmus thinks that this is a hyperbolic fiction, as though he should say, “ Charity by far excels faith,” just as we say, “Virtue alone is the only nobility.” But this is far too cold ; for in the following verse, speaking of almsgiving and martyrdom if charity is wanting, he says, it profiteth me nothing . Therefore, I am nothing imports I am of no value, and have no grace in the presence of God ; and in truth, because the righteous man is of some account before God, the rest of men, being unrighteous, are, in the eyes and estimation of God, as nothing. In other words, without charity nothing profiteth, nothing makes friendship with God ; there is nothing which wins for a man righteousness and salvation, not even faith, though it be most great and most excellent, so that it can remove mountains, such as Gregory Thaumaturgus had, who, by his faith, moved a mount from its place, that he might make a place to build a church, as Eusebius narrates (Hist. lib. 7, c. 25). You will say, therefore, If a penitent exercises himself in good works before reconciliation, they profit him nothing. Some answer that they profit him, because the penitent, they say, has charity — not infused charity which makes righteous, but that charity which is a sincere love towards God, by which he longs for reconciliation. But this affection is not and cannot be called charity ; for Holy Scripture, here and elsewhere, calls charity that most eminent virtue, greater than faith and hope, which makes us friends of God. Secondly, because the affections of fear, hope, and faith dispose to righteousness, therefore they are something, even without the affection of that love. I reply, Good works profit the sinner who repents nothing, unless charity follow. For so, he says, almsgiving profits nothing, as will appear in ver. 3. For disposition by itself is useless and of no account unless there follow the form to which it disposes ; therefore works without charity are nothing, that is, they confer no righteousness or salvation ; and a rpan without charity is FAITH DEVOID OF CHARITY 321 nothing so far as the spiritual being is concerned, in which, by supernatural regeneration, he receives a supernatural and Divine being, and is made a new creature of God, a son and heir of God. Hence it follows that faith alone does not justify. Beza replies that here faith which works miracles alone is in question ; for justifying faith, which lays hold of the mercy of God in Christ, can be separated from charity indeed in thought, but not in reality, any more than light from fire. But on the other hand, since faith which works miracles includes and presupposes faith properly so called, which is the beginning of justification (nay, faith which works miracles is the most excellent faith, as the Apostle here signifies when he says : “ Though I have faith so that I could remove mountains”), therefore, if faith which works miracles can exist without charity, it will also be able to be justifying faith. Secondly, the Apostle says “all faith,” which Beza dishonestly translates “whole faith : ” if all, therefore also justifying. Thirdly, the Apostle teaches us (vers. 8 and 13) that faith and hope, both theological and justifying, remain in this life only, while charity remains also in the future life ; therefore faith is separated from charity. So Chrysostom, Anselm, Theophylact, and others; and especially S. Augustine ( de Trin. lib. xv. c. 18) says: “Faith, according to the Apostle, can be without charity ; it cannot be profitable;” and in his sermon on the three virtues — faith, hope, and charity (tom. x.), he speaks of charity alone, “that it distinguishes between the children of God and the children of the devil, between the children of the Kingdom and the children of perdition ; ” and again {Lib. de Naturd ei Gratid , c. ult.) he says : “Charity begun is righteousness begun ; charity increased is righteousness increased ; charity perfected is righteousness perfected.” See Bellarmine {de Justified • tionty lib. i. c. 15). What faith which works miracles is I have said (chap. xii. 9); why the operation of miracles is to be attributed to faith D. Thomas teaches {de Potentid, qu. 6, art 9)”

“And though I have the gift of prophecy,.... Either of foretelling future events, as Balaam, who foretold many things concerning the Messiah and the people of Israel, and yet had no true love for either; and Caiaphas, who was high priest the year Christ suffered, and prophesied of his death, and was himself concerned in it, being a bitter enemy to him; or of explaining the prophecies of the Old Testament, by virtue of an extraordinary gift which some persons had; or of the ordinary preaching of the word, which is sometimes expressed by prophesying, which gift some have had, and yet not the grace of God; see Phi 1:15 and understand all mysteries; either the mysteries of the kingdom of heaven, the mysterious doctrines of the Gospel; such as the trinity of persons in the Godhead, the incarnation of Christ, the unity of the two natures, human and divine, in him, eternal predestination, the doctrines of regeneration, justification, satisfaction, and the resurrection of the dead; all which a man may have a speculative understanding of, and be without love to God or Christ, or to his people: or else the mystical sense of the types, figures, and shadows of the old law; as the meaning of the passover, brazen serpent, and the rock in the wilderness, the tabernacle, temple, sacrifices, and all things appertaining thereunto. The Jews give us an instance (c) of one who was no lover of Christ, and lived in the times of the apostle; R. Jochanan ben Zaccai, of whom they boast, and who they say was the least of the disciples of Hillell, and yet "perfectly understood the Scripture, the Misna, the Gemara, the traditions, the allegorical interpretations, the niceties of the law, and the subtleties of the Scribes, the lighter and weightier matters of the law (or the arguments from the greater to the lesser, and "vice versa"), the arguments taken from a parity of reason, the revolution of the sun and moon, rules of interpretation by gematry, parables, &c.'' The apostle proceeds, and all knowledge; of things natural, as Solomon had; of the heavens, and the stars thereof, of the earth and sea, and all things therein, and appertaining thereunto; of all languages, arts, and sciences; of things divine, as a speculative knowledge of God, and the perfections of his nature, of Christ, his person and offices, of the Gospel, and the doctrines of it: and though I have all faith; not true, special, saving faith, or that faith in Christ, which has salvation connected with it; for a man cannot have that, and be nothing; such an one shall be certainly saved; and besides, this cannot be without love, and therefore not to be supposed: but all historical faith, an assent to everything that is true, to all that is contained in the Scriptures, whether natural, civil, moral, or evangelical; to all that is contained in the law, or in the Gospel; that faith which believes everything: so the Jews (d) say, what is faith? that in which is found , "all faith"; or rather the faith of miracles is meant, both of believing and doing all sorts of miracles, one of which is mentioned; so that I could remove mountains; meaning either literally, a power of removing mountains from one place to another, referring to Mat 17:20 so Gregory of Neocaesarea, called "Thaumaturgus", the wonder worker, from the miracles done by him, is said (e) to remove a mountain, to make more room for building a church; but whether fact, is a question; or this may be understood figuratively, see Rev 8:8 for doing things very difficult and wonderful, and almost incredible. The Jews used to call their learned and profound doctors, such as could solve difficulties, and do wondrous things, by the name of mountains, or removers of mountains; thus (f). "they called Rab Joseph, "Sinai", because he was very expert in the Talmudic doctrines, and Rabbah bar Nachmani, , "a rooter up of mountains"; because he was exceeding acute in subtle disputations.'' Says Rabba (g) to his disciples, "lo, I am ready to return an answer smartly to everyone that shall ask me, as Ben Azzai, who expounded in the streets of Tiberias; and there was not in his days such a , "rooter up of mountains", as he.'' Again (h), "Ula saw Resh Lekish in the school, as if , "he was rooting up the mountains", and grinding them together; says Rabenu, does not everybody see R. Meir in the school, as if he was "rooting up the mountains of mountains", and grinding them together?'' They (i) elsewhere dispute which is the most honourable to be called, "Sinai" or a remover of mountains; "one says "Sinai" is the more excellent name; another says "the rooter up of mountains" is the more excellent; Rab Joseph is Sinai, and Rabbah the remover of mountains;'' the gloss says the former is so called, "because the Misnic laws and their explications were ordered by him, as if they had been given on Mount Sinai,'' though he was not so acute as Rabbah; and the latter was called the rooter up of mountains, because "he was sharp and subtle in the law;'' once more on those words relating to Issachar, Gen 49:15 "and bowed his shoulder to bear", it is observed (k); that "this intimates that he was wise in wisdom, , "a breaker of the mountains", a shatterer in pieces of the rocks of dissensions and division various ways; as it is said, Jer 23:29 "is not my word like as a fire, saith the Lord, and like a hammer that breaketh the rock in pieces?" So a wise man, by the sharpness of his wit, breaks the mountains of difficulties, and divides them by the words of his mouth: hence they used to call the wise men by the names of Sinai, and a rooter of mountains; because they beat and brake the rocks in pieces, the traditions that are difficult and deep.'' The phrase is also used of removing difficulties in a civil and political sense, as well as in a theological one (l): but let a man be able to do ever such great things, yet if he has not "charity", love to God, to Christ and to his people, he is nothing at all; as the apostle says of himself, supposing it was his own case, I am nothing; not nothing as a man, nor nothing as a gifted man, still he would be a man, and a man of gifts; nor does the apostle say, that his gifts were nothing, that the gift of prophecy was nothing, or the gift of understanding mysteries nothing, or the gift of knowledge nothing, or the gift of doing miracles nothing, for these are all something, and very great things too, and yet a man in whom the grace of love is wanting, is nothing himself with all these; he is nothing in the account of God, of no esteem with him; he is nothing as a believer in Christ, nor nothing as a Christian. This is also a Jewish way of speaking; for they say (m), "as a bride that is to be adorned with four and twenty ornaments, if she wants anyone of them, , "she is nothing"; so a disciple of a wise man ought to be used to the twenty four books (of the Scripture), and if he is wanting in one of them, , "he is nothing".'' (c) T. Bab. Bava Bathra, fol. 134. 1. & Succa, fol. 28. 1. (d) Zohar in Numb. fol. 60. 1. (e) Gregor. Pap. Dialog. l. 1. c. 7. (f) T. Bab. Beracot, fol. 64. 1. Shalsheleth Hakabala, fol. 25. 2. Juchasin, fol. 95. 2. & 160. 2. Ganz Tzemach David, par. 1. fol. 32. 2. Halichot Olam, p. 23, 207. (g) Gloss. in T. Bab. Erubin, fol. 29. 1. Juchasin, fol. 44. 2. (h) T. Bab. Sanhedrin, fol. 24. 1. (i) T. Bab. Horayot, fol. 14. 1. Juchasin, fol. 112. 1. (k) Tzeror Hammor, fol. 39. 3. & 126. 4. (l) Vid. T. Bab. Bava Bathra, fol. 3. 2. (m) Shirhashirim Rabba, fol. 18. 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 foretell 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 the note on Mat 21:21, and have not charity - this love to God and man, as the principle and motive of all my conduct, the characteristics of which are given in the following verses; I am nothing - nothing in myself, nothing in the sight of God, nothing in the Church, and good for nothing to mankind. Balaam, and several others not under the influence of this love of God, prophesied; and we daily see many men, who are profound scholars, and well 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 glory.”

“These prove that faith without good works, and especially charity for God and our neighbour, cannot avail to eternal life; faith and charity are both essentially necessary. Hence St. Augustine declares, that where there is not true faith, there cannot be justice; because the just man liveth by faith: and where charity is not, there can be no justice, which if they had, they would never tear in pieces the body of Christ, which is the Church. (De fid. ad Pet. chap. xxxix.)”

“mysteries-- (Rom 11:25; Rom 16:25). Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knowledge, to truths long known. faith . . . remove mountains-- (Mat 17:20; Mat 21:21). The practical power of the will elevated by faith [NEANDER]; confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. Without "love" prophecy, knowledge, and faith, are not what they seem (compare Co1 8:1-2; Mat 7:22; Jam 2:14; compare Co1 13:8), and so fail of the heavenly reward (Mat 6:2). Thus Paul, who teaches justification by faith only (Rom 3:4-5; Gal 2:16; Gal 3:7-14), is shown to agree with James, who teaches (Jam 2:24) "by works" (that is, by LOVE, which is the "spirit" of faith, Jam 2:26) a man is justified, "and not by faith only."”