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VII.

HESE Words are a kind of connect- SERMON ing Clause, bringing into one View of Comparison the Subjects of this and the following Chapter: In the former the Apostle enumerates fome of those extraordinary Gifts which were bestowed on the Church in its primitive State, as the Working of Miracles, Prophefy, Difcerning of Spirits, Diversities of Tongues, with fome others, which, tho' different in kind and Operation, yet, he tells the Corinthians, were Vouchfafements of one and the fame Spirit, various Administrations under the fame Lord and Head of the Church, and therefore to be employed with a fingle Eye

to

SERMON to his Glory, and for the Profit of his Mem

VII. bers, for the perfecting of the Saints, for the Eph. iv. Work of the Ministry, for the edifying of the

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Body of Chrift. And then, by aptly pointing out the Analogy betwixt Chrift's mystical Body and the Body natural, he infers, from the mutual Relation and Dependence of the feveral Parts and Members thereof, the Neceffity of friendly Agreement and true Fellowship, of perfect Harmony and Union amongst all the Individuals of the Church, whatever Difference there might be in their Gifts and Endowments respectively; that those who were distinguished with the highest and most honourable Allotments ought not, upon that Account, to be highminded, and lord it over fuch of their Brethren as had received lefs; nor these, on the other hand repine, because of the Inferiority of their Office, as tho' they were less useful or neceffary in the Oeconomy of the Church: But that, as they had received all of the fame Spirit, and were joined together in one Body, so they should jointly contribute their Supplies to the common Welfare of the Whole, and as Fellow-Members, cherish the fame Care and affectionate Regard one for another, that fo there might be no

VII.

Schifm in the Body. He concludes this SERMON Subject with exhorting them to covet earneftly the best Gifts, not such as would bring moft Honour to their Perfons, but fuch as might beft advance the Glory of God, fuch as were most needful for the converting of Sinners, or the edifying of their Brethren, and fuch as were beft fuited to their Inftrumentality and Usefulness in the Management of them: And yet, fays he, fhew I unto you a more excellent Way, i. e. Great and glorious as fuch fupernatural Endowments may appear in the Eyes of Men, whatever Ho nour they may reflect on the Christian Religion, however cogent a Proof they are of its Divinity, yet declare I unto you that which is a ftill higher Recommendation of it, more acceptable to God, more profitable to Man and then he goes on- Tho' I speak with the Tongues of Men and of Angels, and have not Charity, I am become as founding Brass or a tinkling Cymbal; and tho' I have the Gift of Prophefy, and underfland all Myfteries and all Knowledge; and tho' I have all Faith, fo that I could remove Mountains, and have not Charity, I am nothing: And, fo proceeds to the End of the following Chapter, fhewing how unavailable to Sal

SERMON Vation the Gifts of the Spirit are with

VII.

out the Grace of the Spirit, describing its many excellent Properties, and concluding with that well-known Preference -Now abideth Faith, Hope, Charity, these three; but the greatest of these is Charity; Greatest, if we refpect the Dignity of its Nature, for however excellent Things are spoken of FAITH, yet it is only the Handmaid to Love; HOPE, however glorious and animating, comforts us only with the Expectation of good Things, but CHARITY is a prefent Earneft of the good Things themselves; and greateft it is likewife, if we refpect its Permanency; for Faith fhall be fwallowed up in Vision, and Hope will terminate in Fruition, (for when that which is perfect is come, then that which is in part fhall be done away) but Charity will be the Enjoyment itself in its fullest Accomplishment; for where all is Love, there all is Joy and Peace. In a word, CHARITY affimilates us to Angels, unites us to God, and endureth for everCharity never faileth.

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In the Progrefs of this Difcourfe I fhall confider this Divine Grace of CHARITY in its largest Extent, as it takes in our Love to God and Man, and fo becomes the End of

the

VII.

the Commandment, the fulfilling of the Law SERMON in the Duties of both Tables; for our Lord has pronounced the Principle to be alike in both, tho' it differ in the Object and Exercife of it: And, in fpeaking to the fecond Branch of this Duty, I fhall confider it with a particular Reference to the Occafion of our present Meeting.

To begin with our Love of God, that first and great Commandment, the chief End and Happiness of Man, the Fountain of the Divine Life in the Soul, from which, as its proper Source, ftreams forth true Christian Philanthropy; and from which, as its fanctifying Principle, every Religious Act and Temper derives its Beauty and Excellence.

Now let it be obferved, that our Love of God rifes in Proportion to the Manifestation 1 John iv. of his Love to us, and confequently must 19.

*This is not meant to exclude or leffen any other Motives to the Love of God, particularly that which proceeds from the Confideration of the Excellencies and Perfections of the Divine Nature, concerning which many Perfons of eminent Piety have spoken fuch exalted Things: But, thro' the prevailing Dulness and Corruption of Man's Nature, we find, that Arguments, drawn from this Source, are not of fuch general Ufe as could be wifh'd; and that their Influence extends little farther than to Perfons fitted by great Elevation of Spirit, and Abstractedness of Thought, (and, I may add afcend

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