SERMON IV.

I JOHN, iv. 8.

Gop is LOVE.

THE sacred writers do not inculcate holy practice from such considerations as are commonly suggested by moralists and philosophers. The beauty of virtue, it's utility to mankind, and it's benign effects on the health, peace, interest, and reputation of the possessor, may be mentioned with propriety as subordinate recommendations: but the authority, command, example, and glory of God constitute the primary motives and ultimate object of genuine holiness; and every duty should be enforced by the encouragements and obligations of the gospel. Beloved," says the aged apostle, "let us love one another, for love is of God, and 66 every one that loveth is born of God, and knoweth "God; he that loveth not knoweth not God: for "GOD is LOVE.-In this was manifested the love of God "towards us; because that God sent his only begotten "Son into the world, that we might live through him.” Let us then,

I. Enquire how such compendious propositions as that of the text, should be understood. F

66

FATAL EFFECTS OF SLOTH AND LEVITY.

[SERM.

II. Illustrate the truth and importance of it, from the dealings of God with his creatures, especially with mankind

III. Point out certain perverse inferences which are frequently deduced from it.

IV. And lastly, make some practical use of the subject.

1. In what manner ought we to understand such compendious propositions, as that of the text?

There is a peculiar curse, as it were, connected with indolence and levity in the grand concerns of religion. If a man will trifle in matters of the last importance, and if, instead of carefully examining the meaning of an expression, as it stands in the context, and forms a part of a consistent revelation, he only attend to the mere sound of the words, allowing his prejudices and passions to interpret them; he will surely be taken in a snare, and perhaps left to wrest the scriptures to his own destruction. The diligent and faithful servant will not only consider a few words of the commands or directions of his master; but he will observe the whole of them, weigh their import, and endeavour fully to understand them. This is the proper use of reason in respect of divine revelation. We are neither authorized nor qualified to sit in judgment on the testimony of God, to reject any part of it as useless or injurious, to propose alterations, or to make additions. All such attempts are both absurd and presumptuous in the extreme. But our rational powers are the gift of God,

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IV ]

GOD IS LIGHT AND HOLINESS AS WELL AS LOVE.

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to whom we are accountable for our use of them and as we should soberly examine what ground we have to believe the scriptures to be a divine revelation; so we ought to study them with diligence and teachableness ; and depending on the promised assistance of the holy Spirit, endeavour to find out the real meaning of every proposition contained in them.

We meet with several comprehensive declarations in the sacred oracles; which should always be explained by comparing them with such passages, as more fully state and unfold the doctrines of Christianity. The apostle John, in another place, says that God is

light:" James affirms, that "He is the Father of lights, with whom is no variableness or shadow of .turning" and Paul declares, that "Our God is a consuming fire." Now a man would not think of inferring from this last expression, that the Lord cannot exercise mercy, but must punish and destroy all sinners without exception: and this may show us, that limitations are also implied, when it is said, that God is LOVE.

"Thus saith the high and lofty One, who inhabit"eth eternity, whose name is Holy:" if then the Lord's name be holy, he is holiness as certainly as he is love. The same might be shown in respect of all his perfections; except that love takes the lead, as it were, in all the displays which he makes of his glorious character.

We discourse indeed on such subjects like children? we are wholly incapable of conceiving aright of the divine nature the attributes of the Deity doubtless exist and operate with a simplicity that we cannot explain;

68 THE LORD SPEAKS TO US IN OUR OWN LANGUAGE. [SERM,

and probably there is not that entire distinction between the effects of mercy, justice, truth, and holiness, in the divine nature and conduct, which appears to our contracted minds. Yet it may encourage us, under this our conscious incapacity, to reflect that the Lord himself speaks to us in our own language; as more conducive to our benefit, though less flattering to our pride. Philosophers it is true frequently reject the style of scripture, and attempt to prove, that there cannot be any thing in the divine nature, which can properly be called wrath, indignation, or avenging justice. But, whatever there may be in such speculations, when cautiously managed; or whatever use may be made of them, in teaching us to exclude from our thoughts concerning the infinite God, every idea which originates from the corrupt passions of our fallen nature: it is evident that this is not the best method of addressing mankind; neither the most intelligible, impressive, or useful for it is not the style of the only wise God himself. In speaking to us, he has seen good to adopt that kind of language, which is commonly used by the unlearned, that is by an immense majority of the human species.

We must therefore continue to discourse of the divine attributes, as distinct though harmonious: and when we read that" God is love," we must suppose that a different instruction is intended, than when we are told, that "Our God is a consuming fire." The declaration that the Lord is "a holy and just God” has a different meaning from the encouraging assurance, that" He is merciful and gracious, forgiving iniquity, "transgression and sin." Yet these distinct attributes

IV.]

HIS PERFECTIONS EXERCISED IN WISDOM.

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perfectly harmonize in the divine character, and only seem to limit each other: for the Lord is infinite in wisdom, justice, holiness, goodness, mercy, and truth; exactly as if each attribute subsisted alone in his incomprehensible nature.

We must not, however, imagine, when it is said, that God is love, or truth, or vengeance, that these properties are so essential to him, that they cannot but act to the utmost in all possible cases; as fire cannot but burn, whether the effects be useful or destructive; or as water must rush downward, when obstructions are removed, whether it fertilize or deluge the country. We should remember that the Lord acts with most perfect freedom, and unerring wisdom," according "to the counsel of his own will." It is therefore impossible that any divine attribute could have been exercised in a greater degree, or in a different manner than it hath been: because the works of the Lord's power, and the effects of his justice and love, have been exactly as many and great, as infinite wisdom determined they should be.

We may perhaps discover a faint illustration of the subject, in the conduct of two affluent persons, both apparently very liberal. The one not duly estimating the real value of riches, or the true ends of generosity, scatters abroad with a lavish hand, till he exhausts the very resources of his bounty; while his indiscriminate liberality often encourages vice, and does more harm than good to society. The other considers his wealth as an improveable talent: he gives and spends only when he judges that it will answer some good purpose; he frequently rejects importunate applications, but on