God Is Love

1 John 4: 8, 16.

“He that loveih not, knoweth not God; for God is love.” “And we have known and believed the love that God hath

to us, God is love; and he that dwelleth in love dwelleth in

God, and God in him.”

If we can by Divine aid conduct our meditations aright on these words, we sliaU be led to such affection towards God, such tender remembrance of Christ, and such unfeigned communion with brethren, as shall adorn our sacramental feast. As the writer of our text clung more closely than any to the dying Redeemer, so his writings turn more than any on Jesus and his love. And in the following discourse, my proofs and illustrations shall be drawn chiefly from these writings.

The text brings us at once to a personal God; that object of love and worship, to vvliom we cling more firmly, the more lie is denied. And alas that we should say it. He is denied. The day was when even the most fearful among us could not have apprehended that the form of horrid unbelief called pantheism could ever gain foothold in America. Yet we have lived to see it. No longer do we wrestle with the naked barbarism of Paine and Volney. The lowest class of foreign manufacturers in works and mills are beginning to consider that shape of infidelity to be obsolete. But another river of poison has begun to flow in from Germany, the nursing mother of all religious monsters. Instead of no God, it is all God. Instead of believing nothing, it is believing every thing. There is scarcely a term or phrase of orthodox and evangelical religion, which is not heard from the lips of those who but yesterday were dead rationalists. Unitarian scoffers, Priestleyan humanitarians. All systems are voted to have a form of truth. All heresiarchs from Cerinthus and Marcion, to Swedenborg and Joe Smith, are invested with a halo of pleasing attraction. The religion of Taste and Beauty, of Music and

Architecture, of Industry and Labor, has taken the place of the religion of Truth and Holiness. All worship) has something good in it, whether addressed to Jesus, to Mary, to Jove or to Juggernaut. All we are and all we see, all that was is and shall be, is God. And God is a vast, mutable, fermenting, tumultuating, ever - developing ocean of universal being, an infinite impersonality which embosoms us and of which we are ourselves a part. Most clearly he who learns this must unlearn the God of the Bible. This is not the Jehovah of the Old Testament, nor God the Father of the ~New. Such a divinity as this, however hymned by the rhapsodies of fashionable poets, or glorified by a mystic philosophy, is not the God whom we can ajDproach unto, and within whose almighty arms we can lie. Such a religion may answer for the mock battles of the schools, or the rhapsodies of verse, but it is too cold and intangible to sustain on the sick bed, or cast its guiding ray over the path into eternity; and indeed, we generally find those who maintain such views of God couj)ling with them a denial of personal distinct, that is, individual existence beyond the grave. Take away the keystone, and the arch becomes ruinous. Very hard it is to unlearn the errors of a false system, especially when implicated with the phantasms of imagination; hence few come back, and most make one plunge after another into hideous gulfs of transcendental spiritualism, Swedenborgian intoxication, and the licentious sweep of what children of Gomorrah call passional freedom. O my brethren, how gracious is the hand (more than angelic) which leads us back from the hell of such sulphureous dreamings to the faith of our infancy: how like emerging from a hot night in some fever-hospital full of miasm and delirium into the cool, clear morning air of mountains! How precious beyond all description the blessedness of approaching a personal God, who made us, who sees us who hears us, who is near us who cares for us, and who saves us. How heavenly the declaration, “God is love.”

To minds seeking to know who and what God is — and this is the grand enigma of the universe, which vexed the souls of the greatest among the ancients — this declaration, though iinpei’fectly understood, must have been truly surprising and awakening. They spoke of the Supreme under various characters, but never had they dared to syllable his name as love. Never had any passion bearing such a title been directed towards him. When early inquirers, for example sad though learned Greeks, came to the ancient Scriptures, opened the scroll of this epistle, and read these words, twice occurring in this brief space, their emotions must have been novel. Let us examine the connexion in which the proposition occurs. In the first instance (4:8) the beloved disciple brings it forward in a manner which manifests the identity of love, in heaven and earth. “Beloved,” he says, “let us love one another.” This, you will say, is only the repetition of the familiar Christian maxim; all believers must love one another. But he adds, “Love is of God.” Here he traces the flood to the fountain. In other words, love is divine, and proceeds from the very nature of God. And where holy love prevails, it is by reason of a new nature, from above, implanted by regeneration. For listen again: ^’ Every one that loveth Ls born of God and knowctli God.” These are most notable words, as showing us, that true knowledge of God, which only the regenerate possess, displays itself by love, which thus is “of God.” And further, stating the same negatively: “He that loveth not, knoweth not God.” The selfish, the contracted, the malign, the unrenewed spirit in man, has never beheld and known the Supreme Excellence, “for God is love.” And not content with generalities, he cites the great, the stupendous manifestation of Divine love in the incarnation, (v. 9.) “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” Propitiation proves love — and love to sinners. Propitiatory love is the chief outshining of the Supreme splendor. This very principle (love) descends from God to men, and shows us more of God than all works and all symbols. There is no direct vision of God; but there is vision of love, when we see and love Gcd’s image in a brother. Thus we may have the indwelling of infinite love in our bosoms, i:*evealing much of God though we may not gaze upon him with our eyes. (v. 12.) ‘^ No man liatli seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.” Through all these verses (7-13) the golden thread of connexion is the thought that love in God’s nature, love in atonement, love in Jesus, and loe in the brethren, are one and the same holy principle. The second occurrence of the text keeps up the same reference to the cross as the sign of love. (v. 16.) True faith owns God’s infinite love in redemption, admits the overflow of compassionate grace, and thus unites God and the soul. “We have known and believed the love that God hath to us.” Every sinner who receives Christ can say this. God’s smile is recognized. We no longer dwell under mere justice and fear. We believe God to be lovino;. Mark what follows: “God is love: and he that dwelleth in love dwelleth in God and God in him.” (v. 16.) There is no surer evidence of being united to God, and therefore new-born, than the fact that we dwell in love. It is our habitation; there we live, never going out, or going out soon to return; more — it is our atmosphere, in which we live and move, and which we breathe, with vital effects. Ihis love is awakened to life by God’s love in redemption. The whole train of argument goes to this, and we read all in the cross; (v. 19.) “We love him, because he first loved us.” It was necessary, my dear brethren, that we should see clearly how the apostle John introduces the maxim, “God is Love.”

2. While every thoughtful mind that ever heard this utterance has probably been struck by a vague sublimity in the words, what, we may still ask, are we to understand by them? God is Love; but how, and in what sense? Does it mean that God is loving, that he loves, or that he is benevolent? This it does mean, in a low and partial degree; this is included; but this is far from the grandeur of the apostolic conception; and there is immeasurable force in the abstract term. Do the words intend, then, that Love or Benevolence is so equivalent to God, as fully to define God, so that all his glorious attributes are modes of this one attribute, and so that there is nothing in God but love? Some hac so taught, and have resolved all the divine perfections into love. Even jusfcice and wrath, in their view are “but varying aspects of this one excellency. As a necessary accompaniment the same theologians have made all virtue or holiness to consist in benevolence, and infinite holiness in infinite benevolence. And some have built this upon our text. But here we have a striking instance of the evils which result from an undue wish to simplify; or to refer diverse effects to one and the same principle. Though benevolence is virtue, it is not all virtue. Though all selfishness is sin, all sin is not selfishness. Though God is infinitely benevolent, infinite benevolence is not all of God; who is infinite in being, in truth, in power, and in eternal equity. God is Love, and the maxim holds good and abides glorious; but in the same sublime sense as God is Truth, and God is Righteousness. The precise notion intended to be conveyed, so far as human notions can be precise respecting a divine object, is this: that infinite love pertains to the very nature and being of Jehovah, so that benevolence is ever present, ever abounding and absolutely essential. Especially in that side of his glory which is turned to us-ward, or at that opening of the pillar of cloud where the pillar of fire breaks forth to our view, it is boundless love which we behold. And as all we know clearly of our Maker is through Grace, our knowledge of the Supreme, by means of the plan of redemption, is principally a knowledge of him as love. The entire connexion of the passage shows this to have been the Apostle John’s mind, (4: 9, 10, 14, 16.) God is love in such wise, that when we sinners look up to him through Christ we see nothing but love, as he who looks up to the sun’s flaming disk in mid-heaven sees nothing but a blaze of light. To us, as redeemed, God is love, yea, all love; but we dare not assert that there are in the Holy One no powers but these, or no powers but those we know. Such philosophizing were presumptuous and profane, and is alluded to by me chiefly because of certain errors of serious moment which have flowed from it. Safer and wiser is it, and certainly more delightful, t<^> come down from abstractions, to another and a scriptural way of contem23lating the God of Love; and this is the point which is now to occupy us.

3. Some great and good men Lave loved to dwell on the marks of divine goodness which are visible in the works of Creation and Prolddence; and for certain purposes of proof and illustration such surveys are liiglily valuable. Far, far be it from me, ever to join the counsels of those modern philosophers who despise tke study of Natural Theology, and who think nothing is to be learned from the marks of design in Nature. Poor Voltaire, who though a Deist was no atheist, was not so blind but that he could say: “Newton believed in final causes; I also venture to believe in them; light is made for the eye, and the eye is made for light,” Especially after we have the key placed in our hand by Scripture we walk through the mighty halls of this “universal palace with amazement and thankfulness rising at every step; our language being that of David, in the recurring refrain of Psalm 107: (‘’ O Lord, how manifold are thy works; in wisdom hast thou made them all; the earth is full of thy riches,”) “Oh! that men would praise the Lord for his goodness, and for his wonderful works to the chihlren of men!” So admitted, we find Nature and Providence bearing the same relation to revelation, as experiments and specimens do to a lecture on science. But to the uninitiated ear of Nature, Creation and Providence never tell of love. All the wondrous works are dumb. We might take some angel-guicle, and voyage from orb to orb, through all the stellar paths, yet see no trace of mercy. As sinners we could catch no sigh of comyassion or promise of pardon. All these belong to that innermost glory of the heart of God, which is revealed by the Word.

4. But not only is it Revelation, my brethren; it is revelation of Christ, which teaches us that Grod is love. And though this truth be not contained in the terms of the text, it is fully expressed in the context, as we have seen. The point is important enough to bear repetition, (v. 8 and 9.) “God is love; in this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” That is to say; the manifestation to us, that God is love, is in God’s sending his Son. Here is the principal shining forth of the hidden glory of the Divine Nature. Here is the central truth of Christianity. Here is that on which faith fixes when it justifies the sinner. He that lay on the bosom of Jesus turns continually, just as an infant to its mother’s breast, to this truth, (v. 10.) “Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” This takes us one step onward: we read the infinite love not merely in God’s sending his Son, but in his sending him to be a propitiation. It is just here, that we perceive that (v. 11.) “God so loved us.” The way in which propitiation demonstrates the greatness of this love to us is this: we were objects of punitive justice — we were already condemned — we could do nothing to save ourselves — none in the created universe could save us — God Almighty could not save us ... at the expense of infinite right — then, in that juncture, God interposed the act which made salvation possible, the act of proiitiation. God is justice; blit hear, O heavens, God is love! (3: 16.) “Hereby perceive we the love of God, because he laid down his life for us.” There is a moment in the experience of every true believer, when lie awakes, as out of a troublous and distempered dream of wrath and death and damnation, to the sweet, fresh, childlike vision that Christ died for him, and herein sees that God is Love. The Cross speaks it. The faintly opening lips of dying Jesus speak it. The language of the eyes, O how much more eloquent than words — of eyes swimming in death — speak it. The blood that speaketh better things than that of Abel, at five bleeding wounds speaks it. O my brethren, it is propitiation, which tells, not only the love of the Son but the love of the Father. Away with the calumnious allesation of heretical adversaries, denying the only Lord God who bought them and putting them and him to an open shame, as though we represented God the Father as a bloodthirsty tyrant, to be appeased only by the bloodshedding of his more loving Son! God the Father gives the Son; he devises the plan, and decrees the expiation. The immeasurable love of the unseen Godhead is made visible to us in the flesh of the Son. Long before the closing scene Jesus himself uttered this to the yet onsealed ears of that Pharisee and master of Israel who stole to him by night: “For God so loved the world, that he gave his only begotten Son, that whosoever belie veth in him might not perish, but have everlasting life.” (John 3: 16, 17.) The benevolence compassion and grace which stream to us from the Cross are waves that gush from the secret fountain of paternal Deity, while the glory of the Father shines on us in the face of Jesus Christ. And thus it becomes more and more ap2:)arent, as we study it more, that it is the revelation of Christ which teaches us that God is love.

5. While we were constrained to admit that the contemplation of nature is insufficient to assure us of God’s mercy and grace to sinners, or fully to instruct us concerning his benevolence, it is nevertheless true, that after we have learnt these lessons at the cross, and thus discovered the key to nature’s hieroglyphic, we may return to survey the works of infinite wisdom and powder as the works of him who is also infinite love. Then the prospect changes. It is no longer the same cold, orphaned universe. “Old things are passed away, behold all things are become new; and all things are of God who hath reconciled ua to himself by Jesus Christ.”

“The common air, the earth, the skies, To him are opening Paradise.”

The pure vault of wintry heaven looks down with its starry countenance all serenely radiant in love. The fragrance of forests and the blush of summer flowers now come to us as from a Redeemer. And every breath of mercy in daily things is a whisper of grace, from one who died for us.

6. It can never cease to be the capital truth, through all stages of universal history, in the progress of worlds, that God is love. Heaven is the kingdom of God, and so the kingdom of love. To go to heaven, is to go to God, that is to sink into the bosom of unfathomable love. This is the atmosphere of the blessed. Born into this, the new creature begins to love. The pulses play from an action at the heart of all, which is Jesus Christ. Faith worketh by love. Believing is immediately productive of loving. The new affection is not yet ripe; but its nature is determined forever. The love of the so pardoned soul, is in the first instance a fervent melting often passionate going-out of itself to Christ on the cross. The lano’uasre of the true Church in all ages has been the same on this head. Every new convert understands our meaning here. For reasons already given, this love of Jesus, is love of God. Its action is mighty; impelling to unreserved submission and perfect obedience. “The love of Christ constraineth us.” At this point we have the origin of evangelical obedience, which is not in order to obtain pardon, but the consequence of pardon. (5: 3.) “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” Other marks of ‘pietj may be wanting or obscure, but the believer’s love to the God of love; the response of love to love; the earthly echo to heavenly compassion, can never be absent. The soul can not utter the syllables, God is love, without ex2)eriencing the emotion. God in Christ is the object of your distinct personal aifection, if you have been renewed by his spirit.

7. This statement of the influence which the doctrine has upon the soul, would be incomplete, if we did not add; it insurts the love of brethren. We need not return upon our track, to show that love is the same in all its actings. John, our teacher, reiterates the lesson, that right feelings towards God will produce right feelings towards man. “He that saith he is in the light, and hateth his brother, is in darkness even until now.” “We know that we have passed from death unto life because we love the brethren.” And it is connected thus with the cross (3: 16.) “Hereby perceive we the love of Grod, because he laid down his life for us; and we ought also to lay down our lives for the brethren.” And this effect of a renewal, which reinstates in us the image of God, is traced up to its unfailing cause: (5:1.) “Whosoever believeth that Jesus is the Messiah is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.” Fellow-disciples are our Father’s children, and brethren of Jesus. This is enough to secure fellowship. The new nature, of love, flows interchangeably, and constitutes communion.

8. Behold, my brethren, the holy stream which circulates around the eucharistic tal)le; love in God to believers — love in l)elievers to God — love in brethren to brethren; all comprised in tLe higher law, God IS LOVE. We are in the spot, of all others, where such affections may be best awakened and promoted; for we are at the cross. Here is the sacrifice of propitiation, in sacramental emblem. Here are the body and blood of Jesus, in visible commemoration. Here is the nearest view, vouchsafed to us this side of heaven, into the secret majesty of Divine perfection. Approach — but with reverence, for your hand is u23on the vail, and within is the Holy of Holies. If it has insufferable splendors, it has also the Propitiatory above the ark. “Seeing then that we have a great high-priest, that is passed into the heavens, Jesus the son of God, let us hold fast our jDrofession;” and “let us... come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need.”