ciples which are merely natural. The Pharisees were liberal in their alms to the needy, and yet had heavy woes denounced against them by the Saviour. And an apostle affirms, "Though I bestow all my goods to feed the poor, and have not charity, it profiteth me nothing."* That mercy and beneficence which are evidential of true godliness, and which Christ has promised to reward, flow from love to him, and a regard to his authority and honour. The kind deeds to which they prompt, are always chiefly, though not exclusively, performed to those who are of the household of faith. And, far from being restricted to the body, they are principally designed to remove the misery, and to secure the happiness, of the immortal soul. While this better part is neglected, no compassion which can be shown to the outward man, can be a proof of gracious principle.

9. Many conclude that they are in a gracious state, because they feel much delight in hearing the gospel. -This is commonly regarded an evidence of a renewed heart. And, properly understood, it is so. But though every genuine saint does take delight in approaching to God in his sanctuary, in joining in the prayers and praises of his worship, and in listening to the glad tidings of eternal life; yet every kind of pleasurable feeling in these services, is far from being a proof of true piety. On the contrary, the Bible authorises us to maintain, that many experience some kind of delight in them, who are still in league with sin.

1 Cor. xiii. 3.

God thus characterises his professing people, Israel," They speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee, as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not."*Concerning the incestuous Herod also it is recorded, that he feared John, knowing that he was a just man, and an holy, and observed him; and when he heard him, he did many things, and heard him gladly."+ And of the same stamp were some of those mentioned by our Lord, in the parable of the sower;" He that received the seed into stony ground, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended."‡

Persons of this character may experience delight in waiting on the public ordinances of the gospel, not because they are the appointed mediums of enjoying communion with God and his people, and the means of promoting their holiness and meetness for the society, the employments, and the bliss of heaven; but

* Ezek. xxxiii. 30-32.

Mark vi. 20.

+ Matth. xiii. 20.

simply on account of the eloquence of the preacher. The lofty imagery which he employs; the lively and animating portraitures which he draws; and the glowing diction, and happily modulated tones and cadence, in which they are expressed, fill them with admiration and joy. To their favourite preacher they listen with pleasure; but the very same truths, or truths far more important, and more plainly and faithfully pressed home on their conscience, they can hardly endure to hear from the lips of some other servants of Christ. The joy of such persons arises from the fascinating manner of the orator; and not from the soul-humbling, Christ-exalting, and heartpurifying character of the message which he brings in the name of the Lord.

Or it may be that the delight which they experience, consists in the temporary excitement of agreeable feelings, while yet it reaches not their hearts, and has no commanding influence over their lives. The lively representations which they hear of the glories and felicity of heaven; of the matchless love of Christ in giving himself a ransom for our redemption; and of the freedom and fulness with which he offers himself, and all new covenant blessings, to the chief of sinners,-produce sudden emotions of pleasure, and thrill them with a kind of solemn delight. All this, however, is purely the working of natural affection. It has nothing gracious in it, any more than the pleasure which they experience, in hearing a well-told and interesting fiction. Yet some are deceived by it, and regard it a sure indication of the

Spirit's work on their souls,-a pleasure which is a foretaste of heaven, and an evidence of a sanctified relish for hallowed enjoyments.

10. Multitudes deceive themselves in consequence of experiencing some kind of love to the people of God. That there is a love to the people of God which is a proof of genuine piety, is incontrovertible. The testimony of an apostle is,-" We know that we have passed from death to life, because we love the brethren."* And a greater than apostles has said," By this shall all men know that ye are my disciples, if ye have love one to another."+ It has somehow become a current opinion, that this is one of the lowest marks of genuine grace,—a mark which many can lay claim to, who are unable to perceive in themselves any other evidence of it whatever. And truly this would be the case, were this love nothing different from what they conceive. This, however, is a dangerous, though a common error. It arises from the supposition, that this love to the brethren of Christ, is essentially different from love to Christ himself; and that the former may exist, where no trace of the latter can be seen. But this is impossible. The truth is, that this love to the children of God, is nothing else than the love of Christ's image in them; which so plainly involves the love of him whose resemblance they bear, that the two are inseparable. Where the one is visible, the other cannot be hid.

Where love to Christ is

wanting, this love to his genuine disciples can have

* 1 John iii, 4.

+ John xiii. 35.

no existence. Every one must first love him who begat, before he can love those who are begotten of him; and love them, because they are his children, bear his image, and are active in promoting his glory.

Ignorant, or forgetful, of this, too many look only at the fact, that they do love some good men, without inquiring on what account they love them. The fact is not, and cannot be denied, that men destitute of every principle of godliness, may love particular followers of Christ, from causes which are purely natural and worldly. They may love them because they belong to their family, kindred, or party, -because they are peaceable and obliging neighbours, because they have experienced their tender sympathy under trials, or because they have participated of their benefactions. In a word, they may love some saints, on the very same accounts that they love some who are the men of the world. But all this is obviously nothing above what any man may do. All this has nothing in it indicative of a renewed heart. And yet too many, who can ascend no higher in their claims to the Christian character, take their stand on this low and sandy foundation.

11. Another false mark which misleads many, is some kind of love to Christ.-Harsh and startling as it may sound in the ears of a Christian, to affirm that those who are in "the gall of bitterness and bond of iniquity," may have any kind of love to Christ; it is not on this account the less certain. That there is a love to the Redeemer, which is a plain and decisive test of vital union with him, is