1 João 4:16

DISCOURSE: 2457
THE DISTINCTIVE CHARACTER OF A CHRISTIAN

1 João 4:16. We have known and believed the love that God hath to us.

NEVER was there a truth so deep, so comprehensive, so endearing, conveyed in so short a space as that immediately following our text; “God is love.” It is engraven on the face of universal nature: the heavenly bodies, in their various courses, proclaim it: the earth, with all its productions, declares it: the human race, in particular, both in the frame of their bodies and the faculties of their souls, unanimously attest it. Every work of God’s providence displays it; and every word of his grace. Even the judgments which he threatens, and those which he executes, must be traced to love as their source; for though, as it respects the individuals that suffer, whether men or devils, he shews only his displeasure; yet, as justice executed on criminals is mercy to the community, so is the punitive justice of the Deity an act of love to the whole intelligent creation.
But glorious as this truth is, it is but little known: the revelation which was designed to illustrate and confirm it, is lightly regarded: and those things 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 [Note: ver. 9, 10.]. 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 [Note: João 3:16.]: and another Apostle refers to that event as the brightest exhibition which God himself could give of his love to man [Note: Romanos 5:8.]. 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,

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—

[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. On 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—

[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 [Note: 2 Tessalonicenses 1:7.]. 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 [Note: Oséias 4:6; 2 Coríntios 4:4.Hebreus 2:3.]. 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 [Note: Efésios 1:16.],” 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 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.]

DISCOURSE: 2458
GOD IS LOVE

1 João 4:16. 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 be 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?

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 only-begotten 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 gift [Note: João 3:10.]: 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 [Note: Romanos 5:8.].”]

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 [Note: Zacarias 4:11.]. 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 government—

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.”
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 his 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 [Note: ver. 7, 8.].” 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 [Note: ver. 11.].” Let me then call you, brethren, to be “imitators of God as dear children [Note: Efésios 5:1. the Greek.].” And in what would ye so much wish to resemble him as this? To have your every act, your every disposition love, what could more tend to the perfection of your nature, and the happiness of your souls, than this? In truth, love, if carried to a due extent, would make a heaven upon earth. O! cultivate it, my brethren, from your inmost souls; and, to whatever extent you have carried it, learn to “abound more and more.” Yet mistake not the proper offices of love. It is not necessary that love should always be exercised in a way of approbation, or in a way that shall be pleasing to those who are the objects of it. God corrects his children, and is displeased with them when they act amiss: and you also may manifest your displeasure in a way of correction towards those who are under your authority, when the occasion fairly calls for it. But love must be your governing principle in all things; and its influence must regulate your whole life. It must shew itself in the suppression of every thing that is selfish, and in the exercise of every thing that is amiable and endearing: you must shew it, by “bearing all things, believing all things, hoping all things, and enduring all things.” O that I knew what to say, that should prove effectual for this blessed end! This I will say, that by this disposition you must be known as God’s children: for, if you possess it not, whatever else you may possess, you are in heart no better than murderers: “He that loveth not his brother, abideth in death: whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him [Note: 1 João 3:14.].” On the other hand, “if you dwell in love, God dwelleth in you, and you in him.” And, when you have this evidence of a transformation into God’s image, then may you “have boldness in reference to the day of judgment.” Let it only be said, that “as He is, so are ye in this world;” and we will predict, without fear of disappointment, that, as He is, so shall ye be also in the world to come.