SERMON IV.

I JOHN, iv, S.

GOD IS LOVE.

THE HE sacred writers do not enforce practical religion, by such inducements as are commonly suggested by moralists and philosophers. The beauty of virtue, its utility to mankind, and its 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 is inculcated in the New Testament, by the encouragements and obligations of the gospel. "Beloved," says the aged apostle, "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 it, from the dealings of God wit especially with mankind.

III. Point out certain perv which are frequently deduced

IV. And lastly, make some the subject.

I. In what manner ought we such compendious propositions, text?

There is a peculiar curse, as it w with indolence and levity in the gra religion. If a man will trifle in ma importance, and if, instead of caref the meaning of an expression, as context and forms a part of a consis 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, 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 must 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 Lord's name be Holy, he is tainly as he is Love. The same mi respect of all his perfections; ex takes the lead, as it were, in the d makes of his glorious character.

We discourse indeed on sucl children: we are wholly incapable aright of the divine nature: th the Deity doubtless exist and simplicity that we cannot explain there is not that entire distin the effects of mercy, justice, truth in the divine nature and conduct. Yet it

to our contracted minds. us, under this our conscious incap that the Lord himself speaks to language; as more conducive though less flattering to our pride. it is true, frequently reject the sty and attempt to prove that there is

divine nature which can properly be called wrath, indignation, or avenging justice. But, whatever use may be made of these speculations, 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, nor 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 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,