In respect of complacency, however, God's love is personal and partial. It is not possible that a holy God should find delight in unholy creatures : for, he is of purer eyes than to behold iniquity," without the utmost abhorrence. " He is angry with the wicked every day :" and, though he would still have compassion on them if they would turn unto him, he contemplates with satisfaction the judgments which their im- penitence will bring upon them : " I will hide my face from them ; I will see what their end shall be : for they are a very
fro ward generation, children in whom is no faith f"
It is his faithful and obedient people alone in whom he can take any pleasure. On them he does look with sweet com- placency ; as the prophet says : " The Lord thy God in the midst of thee is mighty : he will save : he will rejoice over thee with joy : he will rest in his love : he will joy over thee with singingg:" " As a bridegroom rejoiceth over the bride, so will thy God rejoice over theeV In a word, he esteems them as " his peculiar treasure above all the people upon earth," and as composing the brightest jewels of his crown.]
b Ps. lxxxi. 13. c Luke xix. 41, 42.
d 2 Cor. v. 14, 15. e Gen. vi. 3.
f Deut. xxxii. 20, 22, 23, 40 — 42. See also Isai. i. 24. e Zeph. iii. 17. h Isai. lxii. 5.
2. The resemblance which the believer's love bears
to it —
[His benevolence also is universal, extending to all, whe- ther friends or enemies, whether known or unknown : he has learned to " bless those who curse him, to do good to them that hate him, and to pray for those who despitefully use him and persecute him." In his beneficence too, so far as his cir- cumstances will admit of it, he is unbounded. The first object of his attention will, doubtless, be those of his own household, and his more immediate neighbourhood : but he will not rest there ; he will take an interest in the welfare of all mankind, so far as to pray for them, and to assist in conveying to them the blessings of salvation. He feels himself a debtor to the whole human race ; and he pants to discharge his debt to the very utmost of his power. But in the objects of his complacency he is more confined and partial. He cannot possibly take those for his friends who are the enemies of God. He comes out from an ungodly world, and is separate from them. And this he does, not from any idea of his own superior goodness, but because he is afraid of being drawn into temptation; and because he is told, on infallible authority, that " the friendship of the world is enmity with God." He has a different taste from the world around him, and lives in a different element; so that it would be repugnant to his nature to occupy himself as they are occupied. This is the ground upon which St. Paul interdicts all unnecessary communion with them : " Be not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel'?" This shews clearly that the household of faith have a claim on his regards, beyond any other people upon earthk; and that, if his love be of a proper kind, the saints will have a decided preference in his estimation, and the " excellent of the earth will be all his delight1."]
Such is the believer, whilst sojourning in this world : he is actuated by love, even as Almighty God is ; so far, at least, as he is under the influence of divine grace. But his love varies in its exercise, as the love of Jehovah himself varies according to the circumstances or qualities of the object beloved.]