verses, it is more particularly explained how knowledge usually puffs up, and why charity edifieth; so that what is called charity in the first verse, is called loving God in the third, for the very same thing is evidently spoken of in the two places. And doubtless the apostle means the same thing by charity in this thirteenth chapter, that he does in the eighth; for he is here comparing the same two things together that he was there, viz. : knowledge and charity. "Though I have all knowledge and have not charity, I am nothing;" and again, "charity never ileth, but

knowledge, it shall vanish away." So that by charity here, we are doubtless to understand Christian love in its full extent, and whether it be exercised toward God, or our fellow-creatures.

And this charity is here spoken of, as that which is, in a distinguishing manner, the great and essential thing: which will appear more fully when we observe, Secondly, what things are mentioned as being in vain without it, viz.: the most excellent things that ever belong to natural men; the most excellent privileges, and the most excellent performances. First, the most excellent privi

leges, such as preaching with tongues, the gift of prophecy, understanding all myste ries, faith to remove mountains, &c.; and secondly, the most excellent performances, such as giving all one's goods to feed the poor, and the body to be burned, &c. Greater things than these, no natural man ever had or did, and they are the kind of things in which men are exceedingly prone to trust; and yet the apostle declares that if we have them all, and have not charity, we are nothing. The doctrine taught, then, is this:

THAT ALL THE VIRTUE THAT IS SAVING, AND THAT DISTINGUISHES TRUE CHRISTIANS FROM OTHERS, IS SUMMED UP IN CHRISTIAN LOVE. This appears from the words of the text, because so many other things are mentioned that natural men may have, and the things mentioned are of the highest kind it is possible they should have, both of privilege and performance, and yet it is said they all avail nothing without this, whereas if any of them were saving, they would avail something without it.

And by the apostle's mentioning so many and so high things, and then saying of them all that they profited nothing without charity, we may justly conclude, that there is nothing

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at all that avails anything without it. man have what he will, and do what he will, it signifies nothing without charity, which surely implies that charity is the great thing, and that everything which has not charity in some way contained or implied in it is nothing, and that this charity is the life and soul of all religion, without which all things that wear the name of virtues are empty and vain.

In speaking to this doctrine, I would first notice the nature of this divine love, and then show the truth of the doctrine respecting it. And

I. I would speak of the nature of a truly Christian love. And here I would observe

1. That all true Christian love is one and the same in its principle. It may be various in its forms and objects, and may be exercised either toward God or men, but it is the same principle in the heart that is the foundation of every exercise of a truly Christian love, whatever may be its object. It is not with the holy love in the heart of the Christian, as it is with the love of other men. Their love toward different objects, may be from different principles and motives, and with different views; but a truly Christian love is different

from this. It is one as to its principle, whatever the object about which it is exercised; it is from the same spring or fountain in the heart, though it may flow out in different channels and diverse directions, and therefore it is all fitly comprehended in the one name of charity, as in the text. That this Christian love is one, whatever the objects toward which it may flow forth, appears by the following things:

First, It is all from the same Spirit influ encing the heart. It is from the breathing of the same Spirit that true Christian love arises, both toward God and man. The Spirit of God is a Spirit of love, and when the former enters the soul, love also enters with it. God is love, and he that has God dwelling in him by his Spirit, will have love dwelling in him also. The nature of the Holy Spirit is love; and it is by communicating himself, in his own nature, to the saints, that their hearts are filled with divine charity. Hence we find that the saints are partakers of the divine nature, and Christian love is called the "love of the Spirit," Romans xv. 30, and "love in the Spirit," Col. i. 8, and the very bowels of love and mercy seem to signify the same

thing with the fellowship of the Spirit, Phil. ii. 1. It is that Spirit, too, that infuses love to God, Rom. v. 5; and it is by the indwelling of that Spirit, that the soul abides in love to God and man, 1 John, xiv. 12, 13; and iii. 23, 24. And,

Second, Christian love both to God and man, is wrought in the heart by the same work of the Spirit. There are not two works of the Spirit of God, one to infuse a spirit of love to God, and the other to infuse a spirit of love to men, but in producing one, the Spirit produces the other also. In the work of conversion, the Holy Spirit renews the heart by giving it a divine temper; Eph. iv. 23, and it is one and the same divine temper thus wrought in the heart, that flows out in love both to God and man. And,

Third, When God and man are loved with a truly Christian love, they are both loved from the same motives. When God is loved aright, he is loved for his excellency, and the beauty of his nature, especially the holiness of his nature; and it is from the same motive that the saints are loved, for holiness' sake. And all things that are loved with a truly holy love, are loved from the same respect to God. Love to God is the foundation of gra