As in natural substances we may, by a chemical process, discover of what they are compounded; so may we, by the application of certain tests, find how far the foregoing ingredients enter into the composition of our minds. In the context, two tests are proposed; namely, the world, and the Gospel; and by these "we may know" the two different spirits which we have been considering.

1. Take the world, then, as a test—

[If we have "a spirit of truth," there will be a readiness to see and acknowledge the vanity of all things here below. The whole world, and all that it contains, will appear to us lighter than vanity itself. Its views will appear erroneous in the extreme: its habits, altogether contrary to the mind of God. Eternity will be taken into the account in every estimate of the things of time; and every thing be viewed with a direct reference to that.

On the other hand, let the world be brought as a test to one who is blinded by "a spirit of error;" and how manifest will be the delusion under which he is labouring! He cannot see that the world is so vain or so mistaken as enthusiasts imagine: there is nothing so evil in its ways: its pursuits are highly rational; its pleasures altogether innocent; its friends and votaries in a state of acceptance with God. Nothing in it is to be condemned, except its excesses and its crimes. In a word, as the Pharisees "derided our Lord" when he spake of covetousness, because "they were covetous," so the man who is led by "a spirit of error" shuts his eyes against the plainest truths, and will admit nothing which thwarts his own worldly and carnal inclinations.]

2. Take the Gospel as a test—

[This is still more calculated to try the hidden dispositions of the soul. If we are actuated by a spirit of truth, we shall receive whatever God has spoken in his word, as little children. We shall not dispute against it, because it does not accord with our pre-conceived opinions; but shall rather form our opinions from it, than presume to sit in judgment upon it. The deepest truths which are there revealed will not offend us. It will be no stumbling-block to us, to find that God himself has become incarnate, and died upon the cross under the guilt of his creatures' sins: our only inquiry will be, Is this revealed? if it be, then is it true, whether we can understand it or not. Nor shall we be averse to the way of obtaining salvation simply by faith in Christ; because, if it be pointed out as the only way of access to God, and the only means of obtaining blessings

from him, then is it with all readiness and humility to be complied with, nor will a thought be suffered to rise against it. This is "the honest and good heart," which our blessed Lord commends as the proper soil wherein to sow the seed of life, and as the principle which we must cultivate with all possible care.

But far different will be the conduct of one who is carried away by "a spirit of error." The blessed word of God to him is rather a field wherein to exercise and display his own ingenuity. Nothing is acceptable to him that does not commend itself to his reason: he sits in judgment upon every thing, pronouncing this reasonable, and that unreasonable; and the great mystery of redemption, through the blood and righteousness of our incarnate God, he regards as foolishness. This is the spirit of Arians, and Socinians, and numberless others, who, instead of receiving the sacred oracles with the simplicity of a little child, deal with them as they would with a merely human composition; receiving what they like, merely because it accords with their own views, and rejecting all the rest as erroneous and absurd.

Thus by these tests we may distinguish "what spirit we are of." They call into action the hidden principles of the heart; and give occasion for the manifestation of them, in a way that is clear, and that admits of no doubt.]

Let me now proceed to mark,

III. The importance of distinguishing them arightA just discernment of these spirits will enable us, 1. To account for the conduct of others

[It appears strange, at first sight, that a religion so worthy of God, and so suitable to man, as Christianity is, should not be readily received, and universally obeyed. How can it be, that its principles should be so generally controverted, and its practice so generally condemned? Is there any want of evidence, that the religion itself is from God? or, is there any thing really unreasonable in a life of faith and holiness? No: the fact is, that the pride of human nature is averse to receive a free salvation; and the corruption of human nature knows not how to bear the restraints which the Gospel imposes on it. Hence the spirit of man rises against the Gospel itself; and either fashions it to a standard of his own, or rejects it altogether, as unworthy to be received. Here then, at once, we see whence it is that worldlings continue worldly, and infidels retain their infidelity. They say in their hearts, "Who is lord over us? They hate to be reformed: "they hold fast deceit" they shut their eyes against the light: they "cast God's

word behind them;" and say, in effect," We will not have this man, the Lord Jesus Christ, to reign over us." This explains that phenomenon which proves such a stumbling-block to Jews and Gentiles. They say, 'If your religion be so clear, whence is it that there is such a diversity of opinions respecting it?' The answer is, 'Amongst those who are humble and contrite, there is no difference as to any fundamental part of doctrine, or practice: and, if there be amongst others, it is because they are led away by a "spirit of error," and "blinded by the god of this world."]

2. To form a correct judgment of our own

[To attain a knowledge of ourselves, we must diligently mark our own motives and principles of action. We see in others a bias; and we must observe how far there may be any undue influence upon our own minds. If we will candidly examine ourselves, we shall see that, in ten thousand instances, there is a leaning to self, through the workings of pride, or interest, or passion; and that, to be perfectly impartial in our views and actions, is an attainment of no common magnitude. To have no wish but to conform ourselves to the will of God, is a measure of grace that is but rarely found; so rare is "a spirit of truth" in its full extent, and so prevalent " a spirit of error." Hence there is no man who has not occasion to humble himself for his defects; nor any who has not to watch continually against the deceitfulness of his own heart.]

Let me further IMPRESS this subject on your minds, by adding,

1. A word of caution

[The persons who most need to have this subject brought home to their own hearts, are the most backward to bestow a thought upon it; so blinded are they by the very evil against which they ought to guard. But I would affectionately remind them, that confidence in error will not make error cease to be what it is; and that a pertinacity in error may cause God to give them over to judicial blindness and hardness. We read, that "God gives over some to a strong delusion, to believe a lie, that they may be damned, because they believe not the truth, but obey unrighteousness." Their "believing a lie" does not make it true; nor does its being "a delusion" prevent their being " damned" for yielding to it. O brethren! provoke not God so to abandon you; but beg of him to give you more simplicity of mind, and to put " truth in your inward parts."]

a 2 Thess. ii. 11, 12.

2. A word of advice

[You know, that in natural substances there are a great variety of component parts, which are hidden from the natural eye; but which, as we have before hinted, may, by a chemical process, be brought to view. By the application of certain tests, the parts may be separated, and new combinations of them be formed. In like manner, by the application of tests to your souls, you may discover the hidden principles of your hearts. See what it is to which your mind has an affinity: mark what it embraces; and what, on coming into contact with some other thing, it is disposed to relinquish. There are both "flesh and spirit" in the renewed man; and, by diligent observation of the way in which they are called into action, and of the degree in which they operate, you may ascertain your real character before God. If the world drives out spiritual considerations, and more tenaciously occupies the mind, you will see reason for self-abasement before God. If, on the contrary, the blessed truths of the Gospel readily fill your mind, and exclude the world, then have you reason for gratitude and thanksgiving. We are assured that "they who are after the flesh, do mind, and savour, the things of the flesh; but they that are after the Spirit, the things of the Spirit." "Try then yourselves" by these tests, and "examine" carefully your state before God: for, "if your own heart condemn you, God is greater than your heart, and knoweth all things; but if your heart condemn you not, then have you confidence towards God."]

b dokiμášεTε, 2 Cor. xiii. 5. and again 1 Thess. v. 20.

MMCCCCLV.

THE LOVE OF GOD IN GIVING HIS SON FOR US.

1 John iv. 9, 10. In this was manifested the love of God toward us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

OF all the endearing characters that are given us of God, that by which he is designated in the words immediately preceding our text, is the most comprehensive and most glorious; "God is love." "God is love." It might seem indeed that this appellation but ill-accorded with the sterner attribute of justice: but in the execution

of his wrath against impenitent transgressors, his love to the whole creation appears, no less than in his dispensations of grace and mercy to the penitent : even as the love of a judge towards the whole community appears in condemning a murderer, as much as in protecting the weak, or acquitting the innocent. There is however one exercise of his love which infinitely exceeds all others; and that is, the gift of his only-begotten Son to die for us. This is the subject set before us in the text, and which the return of this day calls more especially to our remembrance.

Let us consider,

I. The love of God as it is here exhibited—

Instead of entering at large into the subject of our Saviour's incarnation, we shall confine ourselves strictly to the consideration of the Father's love in the different steps of it, as mentioned in the text. How astonishing is it,

1. That he should desire the restoration of our souls to life!

[Why should he ever entertain such a thought as this? Could we profit him at all? or would he suffer any loss by leaving us to perish? If he chose to have human beings to behold and participate his glory, could he not in an instant call forth millions into existence, and communicate to them the blessings we had forfeited? Had he determined that we should never fall, and that he would impose on us a necessity to continue in our primeval state, we should have the less wondered at his love: but that he should foresee our fall, and yet determine to restore us; that he should behold us actually fallen, and yet pity us; that, when our first parents fled from him, he should follow them with invitations to accept of mercy; and that, when they shifted off all blame from themselves, and cast it eventually even upon God himself, he should still retain his desire to save them; how amazing was this love! Had he proposed only to remit their punishment, and to blot out their existence, this had been a wonderful act of love: but to desire the restoration of such creatures to his favour, that they might live with him in glory for evermore, is truly such an exhibition of love, as far surpasses the utmost stretch of our conceptions. How differently did he act towards the angels,

a Christmas-day.