tramples habitually on all the duties of the second table, is an absurdity too glaring for any one seriously to maintain. If we are destitute of love to man, we cannot possibly be possessed of love to God.
Now then, we would ask, in what light must that man be viewed who has no love to God? Of what value are his gifts, how great or manifold soever they may be ? Or of what value are his actions, how glorious soever they may be in the eyes of man ? Can the man please God, when he does not love him ? Can the man enjoy God, when he does not love him ? Could he enjoy God even in heaven itself, if he did not love him? No : if it be only a fellow-creature whom we do not love, we have no pleasure in his presence, even though he himself be not the only source from whence our comfort might be drawn : how then could we be happy in God's presence, when he would be the only spring from whence even one drop of plea- sure could flow? Verily, to such a man, even heaven itself would be no heaven; or rather, it would be to him as the precincts of hell.]
2. No faith in Christ — [Love is properly the fruit of faith. Mere carnal affec- tion, or party-spirit, may exist without any knowledge of Christ : but Christian charity must spring from faith in Christ, even from that faith, which, as the Apostle says, " worketh by love**." But here again the Apostle John shall be our guide. In immediate connexion with the fore-cited passages, he says, " Whosoever believeth that Jesus is the Christ, is born of God : and every one that loveth him that begat, loveth him also that is begotten of him*^." Here the argument is plain: everv one that believes in Christ, loves God; and every one that loves God, loves those also who are begotten of him: consequently, if we love not those who are begotten of him, we have no love to God, nor any faith in Christ.
And what is the state of a man that has no faith in Christ? Can there be any value in any thing which he eitlier has or does? He has no interest in Christ, no pai'don of sin, no title to heaven, no hope beyond the grave : what signify then his pre-eminent talents, or his specious virtues? He may benefit others; but he cannot benefit himself: he may even " save others; but he himself will be a cast-away." Yea, at this moment " he is in a state of condemnation, and the wrath of God abideth on him'i."]
3. No real holiness of heart and life —
[The man that is destitute of charity tramples alike on both tcibles of the law. For, " the very end of the command-
^ Gal. v. 6. <= 1 John v. I. '• John iii. 18, 30.