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    It is impossible to get a just idea of what constitutes obedience to the divine law, and what is implied in it, without considering attentively the various attributes or aspects of benevolence, properly so called. Upon this discussion we are about to enter. But before I commence the enumeration and definition of these attributes, it is important further to remark that the moral attributes of God, as revealed in His works, providence, and word, throw much light upon the subject before us. Also the many precepts of the Bible, and the developments of benevolence therein revealed, will assist us much, as we proceed in our inquiries upon this important subject. As the Bible expressly affirms that love comprehends the whole character of God that it is the whole that the law requires of man that the end of the commandment is charity or love we may be assured that every form of true virtue is only a modification of love or benevolence; that is, that every state of mind required by the Bible, and recognized as virtue, is, in its last analysis, resolvable into love or benevolence. In other words, every virtue is only benevolence viewed under certain aspects, or in certain relations. In other words still, it is only one of the elements, peculiarities, characteristics, or attributes of benevolence. This is true of God's moral attributes. They are, as has been said, only attributes of benevolence. They are only the essential qualities that belong to the very nature of benevolence, which are manifested and brought into activity wherever benevolence is brought into certain circumstances and relations. Benevolence is just, merciful, etc. Such is its nature, that in appropriate circumstances these qualities, together with many others, will manifest themselves in executive acts. This is and must be true of every holy being.

    I will now proceed to point out the attributes of that love which constitutes obedience to the law of God.

    As I proceed I will call attention to the states of the intellect and of the sensibility, and also to the course of outward conduct implied in the existence of this love in any mind implied in its existence as necessarily resulting from it by the law of cause and effect. These attributes are:

    1. Voluntariness. That is to say, it is a phenomenon of the will. There is a state of the sensibility often expressed by the term love. Love may, and often does exist, as every one knows, in the form of a mere feeling or emotion. The term is often used to express the emotion of fondness or attachment, as distinct from a voluntary state of mind, or a choice of the will. This emotion or feeling, as we are all aware, is purely an involuntary state of mind. Because it is a phenomenon of the sensibility, and of course a passive state of mind, it has in itself no moral character. The law of God requires voluntary love or goodwill, as has been repeatedly shown. This love consists in choice, intention. It is choosing the highest well-being of God and the universe of sentient beings as an end. Of course voluntariness must be one of its characteristics. The word benevolence expresses this idea.

    If it consists in choice, if it be a phenomenon of the will, it must control the thoughts and states of the sensibility, as well as the outward action. This love, then, not only consists in a state of consecration to God and the universe, but also implies deep emotions of love to God and man. Though a phenomenon of the will, it implies the existence of all those feelings of love and affection to God and man, that necessarily result from the consecration of the heart or will to their highest well-being. It also implies all that outward course of life that necessarily flows from a state of will consecrated to this end. Let it be borne in mind, that where these feelings do not arise in the sensibility, and where this course of life is not, there the true love or voluntary consecration to God and the universe required by the law, is not. Those follow from this by a law of necessity. Those, that is, feelings or emotions of love, and a correct outward life, may exist without this voluntary love, as I shall have occasion to show in its proper place; but this love cannot exist without those, as they follow from it by a law of necessity. These emotions will vary in their strength, as constitution and circumstances vary, but exist they must, in some sensible degree, whenever the will is in a benevolent attitude.

    2. Liberty is an attribute of this love. The mind is free and spontaneous in its exercise. It makes this choice when it has the power at every moment to choose self-gratification as an end. Of this every moral agent is conscious. It is a free, and therefore a responsible, choice.

    3. Intelligence. That is, the mind makes choice of this end intelligently. It not only knows what it chooses, and why it chooses, but also that it chooses in accordance with the dictates of the intellect, and the law of God; that the end is worthy of being chosen, and that for this reason the intellect demands that it should be chosen, and also, that for its own intrinsic value it is chosen.

    Because voluntariness, liberty, and intelligence are natural attributes of this love, therefore, the following are its moral attributes.

    4. Virtue is an attribute of it. Virtue is a term that expresses the moral character of benevolence; it is moral rightness. Moral rightness is moral perfection, righteousness, or uprightness. The term marks or designates its relation to moral law, and expresses its conformity to it.

    In the exercise of this love or choice, the mind is conscious of uprightness, or of being conformed to moral law or moral obligation. In other words, it is conscious of being virtuous or holy, of being like God, of loving what ought to be loved, and of consecration to the right end.

    Because this choice is in accordance with the demands of the intellect, therefore the mind, in its exercise, is conscious of the approval of that power of the intellect which we call conscience. The conscience must approve this love, choice, or intention.

    Again: Because the conscience approves of this choice, therefore, there is and must be in the sensibility a feeling of happiness or satisfaction, a feeling of complacency or delight in the love that is in the heart or will. This love, then, always produces self-approval in the conscience, and a felt satisfaction in the sensibility; and these feelings are often very acute and joyous, insomuch that the soul, in the exercise of this love of the heart, is sometimes led to rejoice with joy unspeakable and full of glory. This state of mind does not always and necessarily amount to joy. Much depends in this respect on the clearness of the intellectual views, upon the state of the sensibility, and upon the manifestation of Divine approval to the soul. But where peace, or approval of conscience, and consequently a peaceful state of the sensibility are not, this love is not. They are connected with it by a law of necessity, and must of course appear on the field of consciousness where this love exists. These, then, are implied in the love that constitutes obedience to the law of God. Conscious peace of mind, and conscious joy in God must be where true love to God exists.

    5. Disinterestedness is another attribute of this love. By disinterestedness, it is not intended that the mind takes no interest in the object loved, for it does take a supreme interest in it. But this term expresses the mind's choice of an end for its own sake, and not merely upon condition that the good belongs to self. This love is disinterested in the sense that the highest well-being of God and the universe is chosen, not upon condition of its relation to self, but for its own intrinsic and infinite value. It is this attribute particularly that distinguishes this love from selfish love. Selfish love makes the relation of good to self the condition of choosing it. The good of God and of the universe, if chosen at all, is only chosen as a means or condition of promoting the highest good of self. But this love does not make good to self its end; but good to God and being in general, is its end.


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