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which incessantly engage the admiration of angels, are scarcely considered by men as worthy of the slightest attention.

Some there are however who know how to appreciate this truth. Whilst it is overlooked by the wise of this world, it is known, believed, and loved, by every true Christian, whatever be his condition or attainments in all other respects: if he be low and illiterate, he yet has a just apprehension of it in his mind; and if he be great and learned, he values this above all his other knowledge.

From the words before us we shall be led to shew,

I. The distinctive character of the Christian—

The love referred to in the text, is that which God manifested in the gift of his dear Son to die for

us-

[In the context, the Apostle particularly directs our attention to this point. He elsewhere declares, that the Father's love to our ruined race was the motive that induced him (if we may so speak) to send his Son into the world: and another Apostle refers to that event as the brightest exhibition which God himself could give of his love to man. Great as many of his bounties are, this infinitely excels them all —]

The true Christian knows and believes this love-

[Others may talk of it with accuracy, according to the statement given of it in the Scriptures; but it is the Christian alone that justly apprehends it. The light of others, like that of the moon, is inoperative, uninfluential: but the Christian's light is like that of the sun: it diffuses a genial warmth through the soul, and causes every grace to flourish and abound. Were it sufficient to say, "I believe," all who repeat the Creed would be believers; and there would be no room for that question of our Lord, "When the Son of man cometh, shall he find faith upon the earth?" But to exercise a living faith is a very distinct thing this is peculiar to the true Christian: he knows and believes the love which God has exercised towards us: he "believes it" as the foundation of all his hopes — — — he "knows it" as the source of all his joys ———]

But that we may not deceive ourselves, we proceed to shew,

a ver. 9, 10.

b John iii. 16.

c Rom. v. 8.

II. How we may know whether that character be formed in us—

If a man know and believe that any thing of a very interesting nature, whether good or evil, has befallen him, he cannot fail of being, in some measure at least, suitably affected with it. Now, if we have known and believed the love that God hath to us, we must of necessity have been filled,

1. With wonder and admiration

[This subject has excited universal wonder through all the hosts of heaven: how then can it fail to astonish us, if we truly know it and believe it? Did the Apostle John express such wonder at our adoption into God's family, as to say, "Behold, what manner of love is this wherewith the Father hath loved us?" Was St. Paul so overwhelmed with astonishment at the idea of the Gentiles being admitted into the Church as to exclaim, “O the depths!" and shall not we be amazed at a miracle of mercy that is infinitely more stupendous, that has a depth and length and breadth and height that surpass the conception of men or angels? What are all other gifts in comparison of the gift of his only dear Son? "Having not spared him, but delivered him up for us all, how shall he not with him also freely give us all things?" Know then, that, if ye have never been lost in wonder at this "unspeakable gift," and at the unsearchable riches of grace and love contained in it; yea, if this be not in a measure your daily experience, you have never yet attained the Christian character: whatever you may have professed, or however you may have lived, you have yet to learn the first great lesson in the school of Christ.] 2. With love and gratitude

[Men in general speak of the great mystery of redemption as a common thing; and will repeat the Creed, or the truths contained in it, with as much indifference, as if the Gospel were nothing but "a cunningly-devised fable." We might live with them for years, and never once hear them speak with rapture on this glorious theme. But " ye have not so learned Christ, if so be ye have heard him and been taught by him as the truth is in Jesus." "The love of Christ," if truly known and believed, will " have a constraining efficacy, to make us live to him who died for us." The moment we feel it aright, we shall inquire, How can I requite it acceptably? What shall I render to the Lord for all these wonders of love and mercy? Contracted as our views of this mystery may be, "we shall count all things but loss and dung for the excellency

of the knowledge of it." It will be the one subject of our meditations, the one theme of our praise ---]

3. With a desire to know our own personal interest in it

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[The man that has no fears or jealousies about his interest in the love of God, has no just conception of it at all. He may descant learnedly on the Scriptures, but he knows nothing of the mystery contained in them. To be in suspense and doubt whether we are accepted in the Beloved, is to a true Christian more painful than the severest bodily suffering could be. the other hand, to be able to say, "Christ hath loved me and given himself for me;" "My Beloved is mine, and I am his ;" this is a very heaven upon earth: and when the Christian can adopt this language, and feel "the love of God shed abroad in his heart by the Holy Ghost," "his soul is indeed satified as with marrow and fatness:" he cares for nothing, and desires nothing: created objects lose all their lustre, when once he has thus beheld the Sun of Righteousness shining in his glory.] ADDRESS-

1. Those who have not this evidence within them

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[There can be no difficulty in making the foregoing inquiries. But it is a fearful thing to find on examination. that we have not the grace of God in us. O think not lightly of the distinction that has been pointed out! for it will form a ground of distinction in the day of judgment, and determine our abode either in heaven or in hell. Remember, too, that you will in that day be wholly without excuse. Others may say, It was my misfortune rather than my fault that I did not know and believe the love of God in Christ Jesus; for I never had it faithfully declared unto me.' But to you there has been no want of instruction to enlighten, no want of evidence to convince you: so that your ignorance and unbelief involve you in the deepest guilt. O continue not in such a state as this! but pray that "the Spirit of wisdom and revelation may be given to you, and that the eyes of your understanding may be enlightened," that " you perish not for lack of knowledge."]

2. Those who can adopt the language of our

text

[If you can with truth declare that you have known and believed the love of God, then we must say to you, "Blessed

d 2 Thess. i. 7—10.

e Hos. iv. 6. 2 Cor. iv. 4. Heb. ii. 3. f Eph. i. 16-18.

are ye; for flesh and blood hath not revealed this unto you;" but "God hath shined into your hearts to give it unto you." Be thankful for this distinguishing mercy: and seek to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ." St. Paul, after preaching the Gospel twenty years, "accounted not himself yet awhile to have attained, but still desired to "know Christ in the power of his resurrection, and in the fellowship of his sufferings." Do ye then press forward, and emulate the angels who are incessantly "desiring to look into these things." Make not the love of God a matter for speculation, but for admiration and praise. It is that which will be the subject of your songs in the eternal world; let it therefore now inflame your souls with gratitude, and animate you to unremitting diligence in the service of your God. Strive to exercise love to him, seeing that he has shewn such love to you.]

MMCCCCLVIII.

GOD IS LOVE.

1 John iv. 16. God is love.

THE character of Jehovah is drawn in a great variety of expressions in Holy Writ: He is represented as great and good, and just and merciful, and by every other attribute that is worthy of his Divine Majesty. But, in the words before us, which are twice repeated in this chapter, all his perfections are concentrated in one abstract idea, as if they were all but one, and that one was "love." Now, there is no light in which men so rarely conceive of the Deity as this. In truth, it is more as an object of terror than of love that he is viewed at all, especially by the generality; the desire of their hearts being, for the most part, like that of the Jews of old, "Make the Holy One of Israel to cease from before us." Let us, however, collect our minds for the contemplation of the subject before us, whilst I endeavour to exhibit God in the character which is here ascribed to him, and to shew you that "he is wholly and altogether love." He is so,

I. In the perfections of his nature—

What shall we say of his wisdom?

[It is love, concerting measures for the communicating of his own nature and blessedness to creatures that should be formed for this very end. It was for this end that he created myriads of holy angels in heaven. It was for this end that he formed the earth; and placed upon it beings endowed with faculties capable of knowing, loving, serving, and enjoying him. He would have been equally happy and glorious, though no creature had ever existed, to behold his glory, or participate his bliss. As he was eternally self-existent, so he would have been eternally self-sufficient: nor was it possible for any creatures, however numerous or exalted, to add any thing to him. But, from the fulness of love that was in him, he determined to form creatures susceptible of all the blessedness which he had ordained for them: and in the execution of this office his wisdom engaged with great delight.]

And in what light must we view his power?

[This also was love, putting forth all its energies to accomplish the things which wisdom had devised. No other object had it in view, than the adapting of all things to their proper ends, that nothing might be wanting to any creature in the universe; but that every thing, from the highest archangel to the meanest insect, might, according to its capacity, enjoy a fulness of bliss. The whole inanimate creation, the celestial bodies which move in their orbits, and this terrestrial globe with all its diversified accommodations, are all subservient to this end; and all evince, that the power which called them into existence was only a modification of love.]

In no other view can we conceive of his holiness

[This also was love, making known to his creatures what was his mind and will, and shewing them the precise path in which they must walk, in order to enjoy the happiness which he had ordained for them. On their conformity to him their happiness must, of necessity, depend: and God, in order that no creature might be at a loss to know his will, proclaimed it to them, and enjoined the observance of it as a law; thus constraining them to seek their own happiness, not from self-love only, but as an act of obedience to him.]

Even his justice, too, must be regarded in the same light

[This enforced the law with sanctions; with a promise of eternal life, if it were obeyed; and with a threatening of eternal death, if it were transgressed. And what was this, but love, shutting up his creatures to a necessity of preserving the happiness for which they were formed; and rendering it, as might have been supposed, impossible that they should ever decline from it?

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