If these provisions have failed in producing the blessedness for which they were designed, that, as we shall see presently, makes no difference in the design of God, or in the real character of all the Divine perfections. They all had one object in view, and all were exercised for one end; and all, if justly viewed, were love-love in the first conceptions; and love operating for the happiness of all, in whose behalf those conceptions had been formed, and those powers had been called forth into activity.]

We will yet further trace the same blessed character,

II. In the dispensations of his grace

Hitherto we have seen God as shewing kindness to his creatures in a state of innocence: but now we must contemplate him as acting towards them in their fallen state. And, O! what love will now be opened to our view! View him in,

1. The gift of his only-begotten Son

[When all the purposes of his grace towards us had been frustrated by man's transgression, what, O! what did love suggest for our recovery? "He sent his only-begotten Son into the world, to stand in our place and stead;" and to "die," he "the just, for us the unjust," that he might restore us to God, in a way consistent with all the perfections of the Deity. This wonderful act is, in the former part of this chapter, traced to the very source of which we speak: "In this was manifested the love of God towards us, because that God sent his onlybegotten 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." Our blessed Lord also teaches us to regard the love of God as the one source of this unspeakable gifta: and St. Paul speaks of Jehovah himself referring to it, as the most stupendous display of his love that ever was, or ever could be, exhibited to fallen man: "God commendeth his love towards us, in that, while we were yet sinners, Christ died for us"."]

2. The gift of his Holy Spirit also

[In vain would Christ himself have died for us, if the Holy Spirit also had not come down to reveal that Saviour to us, and, by the mighty working of his power, to draw us to him. But shall this be wanting to us? No: the very same love which sent the Lord Jesus Christ into the world to redeem

our souls, sends the Holy Spirit also, to apply that redemption to us so that here is a concurrence of all the Three Persons of the Godhead in this labour of love; each occupying a part in this mysterious work; and contributing, according to their respective offices, to effect this great salvation. Say, brethren, whether it be possible ever to comprehend the heights and depths of this love? No, verily, it is altogether incomprehensible, far exceeding the utmost conceptions of any finite capacity.]

3. The gift of his ordinances

[This, it is true, appears as nothing, in comparison of the gifts before-mentioned. But yet, methinks, it should by no means be overlooked. For the ordinances are indeed the golden pipes by which the golden oil is conveyed to us from the two fore-mentioned olive-trees, in which all fulness is treasured up for us. It is by stated ordinances that you are gathered together to hear the word of God, and to receive the communications of his grace: and it is by the appointment of an order of men to minister in holy things, that you derive advantages for the instruction of your souls in divine knowledge. True, indeed, ministers are but earthen vessels: but the treasure which they convey to your souls is that which you would have but little leisure or inclination to search after for yourselves. Say, brethren, have not some of you often come to the house of God merely to observe a form which common decency required, and yet been so favoured as to find there "the pearl of great price," in comparison of which all earthly things are as dross and dung? And say, whether you have not reason to adore the love which has provided for you such means of grace, such advantages for glory?

But on these things it is needless to insist, because they carry their own evidence along with them.]

The same may be seen,

III. In the whole administration of his moral govern

ment

Here, doubtless, through our self-love, we are less apt to see the love of God. But it really exists; and to a humble mind it is as clearly visible, in the execution of his judgments, as in the dipensations of his grace.

Let the nature and end of God's law be first considered

[We have already said, that his law was a transcript of his mind and will; and that its proper use was, to shew to all the intelligent creation, how God was to be served, and their own happiness secured. We have also already shewn, that the sanctions which were added to this law had the same tendency; namely, to secure the observance of it amongst free agents, who were left at liberty to obey or disobey, as they should feel disposed. And all this, we conceive, will readily be acknowledged to have been the fruit of love.]

Now, the law itself being approved, the enforcement of it must partake of the same character

[As for those who suffer the penalty of transgression, as millions both of angels and men do at this moment in hell; and as millions who are yet unborn will, it is to be feared, to all eternity; we readily grant, that they cannot enter into the subject before us. The men who suffer for transgressing human laws are ready to entertain hard thoughts, both of the laws themselves, and of those who enforce them. But they cannot be considered as competent judges: they are partial; and their self-love blinds them. The community at large, who reap the benefit of the laws, see their excellence; and are thankful that they live under the protection of laws, wisely enacted, justly executed, and impartially enforced. There is not, in any civilized nation upon earth, a considerate man who does not account it a rich blessing to have his life and liberty and property secured against the assaults of rapacious robbers

and blood-thirsty murderers. And the very persons who violate the laws, and for their transgressions pay the forfeit of their lives, might have received as much benefit from the laws as others, if they would themselves have yielded subjection to them so that, whilst suffering the penalties of transgression, they have no reason to complain of the laws; but only of themselves, for having wantonly and wickedly transgressed them. Now thus it is with those who are suffering the vengeance of everlasting fire for their violations of God's law. The enactments themselves were intended for their benefit; and the penal sanctions would have conduced to their comfort, as much as to the comfort of any other person in the universe, if they would have yielded obedience to them. It is their own fault that they have brought out evil from good; and rendered that an occasion of misery, which was intended by God to be a source of bliss. Of themselves they may complain; but of the laws they must speak with unqualified approbation and gratitude. If a doubt exist on this point, let any man ask himself, how he would like to live in any place where the authority of all laws, human and divine, was set aside, even for the space of three days? Who would not, long before the expiration of

that time, be crying out for the domination and government of equal laws?

I say then, that, as the law of God was made equally for all, and all may receive equal benefit from it, all ought to regard it as the fruit of love; and to honour it in their hearts, as holy, and just, and good."

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It is possible that because, in the present state of the world, far more are lost than saved, some may object that God has loved the few at the expense of the many. But though this is the case at present, there will, at no distant period, be multitudes far more numerous than all that have already existed; and "they will all be righteous," from the least to the greatest of them. If Israel, in the space of about two hundred years, multiplied from seventy-six to two millions, when so many efforts were made to destroy them; how shall they not multiply during the millennium, when the command "Increase and multiply,' shall meet with no impediments; and when life will be so prolonged, that a "person dying an hundred years old will appear" to have been cut off under "a judicial curse?" Carry on this annual augmentation, not for ten or twenty years, but for a thousand years; and you will clearly see, that the numbers who have lived previous to that day will bear no proportion to those who shall then come upon the earth; and, consequently, that the number of those who will perish will bear no proportion to that of those who shall be ultimately saved. But, if the objection were true as to the comparative numbers of those who shall be saved, and of those who shall perish, I would still say, that this would not at all invalidate the declaration in my text. The law is equally good, even though every transgressor of it should perish; and the loss of every soul must be ascribed, not to any want of love in God, but to the wicked obstinacy of man, who will not avail himself of the salvation which God has offered him. Before there existed a creature in the universe, God was love: and after he had created both angels and men, he still continued love and love he will be, when he shall judge the world: and one of the most painful considerations, which will corrode the minds of those in hell, will be, that it is love that condemns them, love that punishes them, and love that consigns them to the fate they have deserved; yea, that love to the whole universe demands their ruin. For supposing only that God should from this moment promise impunity to the transgressors of his law, where is there one who would not find a speedy relaxation in his efforts to obey it, and a consequent diminution of his happiness? But sinners cannot be so received. If God could admit to his bosom the violators of his law, the enemies of his Son, and the contemners of his grace, heaven itself would cease to be a place of happiness;

and God himself (I speak it with reverence) would cease to be an object worthy of our esteem. But these things, I say, cannot be; and therefore cannot be, because "God is love."] Let us then LEARN, from this exalted subject,

1. What should be the disposition of our minds towards God

[Is he love; and that too in all his diversified perfections, and in all his mysterious dispensations? Surely then we should love him, and see nothing but love in all his ways. No commandment of his should ever be accounted grievous; but we should fly, like the angels themselves, to obey the very first intimation of his will. As for any difficulties or dangers that may lie in our way, they should only be regarded as opportunities afforded us to shew our love to God, and our zeal in his service. When trials of the most afflictive nature arise (for "we are all born to trouble, as the sparks fly upwards"), we must bear in remembrance, that they are sent by a God of love, and that they are nothing but blessings in disguise. We must remember, that "whom he loveth, he chasteneth, and scourgeth every son whom he receiveth and that, if we be without chastisement, whereof all are partakers, then are we bastards, and not sons: for what son is he whom the Father chasteneth not?" We know that our own children do not exactly appreciate our motives, whilst they are suffering under our displeasure, or when restraints are imposed upon them for their good. We must be content, therefore, to consider the darkest of God's dispensations as fruits of ris love; and must feel assured, that, however "clouds and darkness may be round about him, righteousness and judgment are the basis of his throne." In a word, we must ever bear in mind, that God is deserving of all our love; and we must endeavour to love, and serve, and glorify him, with every faculty we possess.]

2. What should be the disposition of our minds towards each other?

[This is the point particularly insisted upon in the former part of this chapter; and, indeed, it is founded upon the very truth before us: "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; FOR God is love." And in another place, the Apostle yet more expressly deduces from it the lesson I am inculcating: "Beloved, if God so loved us, we ought also to love one another"." Let me then call you, brethren, to be "imitators of God as