Keeping Alive the Love of God
Keep yourselves in the love of God. — Jude, verse 21.
The phrase “love of God,” has two significations in the New Testament. First, it imports God’s love to ns: secondly, our love to God.
In the former sense, it is read in the following passages. Rom. v. 5, “For the love of God is shed abroad in your hearts, by the Holy Ghost sent down from heaven.” Rom. viii. 39, “Nor any creature shall be able to separate us from the love of God, which is in Christ Jesus.” Tit. iii. 5, “But after that the kindness and love of God to man appeared.” 1 John iii. 16, “Hereby perceive we the love of God, because he laid down his life for us.” 1 John iv. 9, “In this was manifested the love of God toward us,” &c.
It is used in the latter sense in Luke xi. 42,
“But pass by judgment and the love of God.”
John v. 42,” I know you, that ye have not the love
of God in you.” 2 Thess. iii. 5, “The Lord direct your hearts into the love of God.” 1 John ii. 5, “In him, verily the love of God is perfected.” lii. 17, “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” v. 3, “For this is the love of God, that we keep his commandments.” To which may be added the words of our text, “Keep yourselves in the love of God.”
Such exhortations do not imply, as some teach, that those addressed possess in themselves a complete ability to perform what is commanded, without divine aid. The maxim that where there is a command, there is always an ability to obey, is a false maxim. The obligation to obedience may remain, when the ability is lost; as is the case with every sinner. The maxim holds good in relation to all creatures, as they proceed from the hands of God. But who would say that the devil is not under obligation to love his Creator; and yet, who would affirm that he has the ability to change his nature from enmity to love? Human agency and divine efficiency are not at war; but sweetly harmonize. God commands what is right, and graciously gives us strength to perform it. It is analogous to what we observe in natural things. It is the duty of the husbandman to plough and sow, and water, but without the genial influences of heaven, the sun, air, and rain, he cannot have a crop. God must “give the increase.” The true principle is taught by Paul, Phil. ii. 12, 13. “Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do, of his own good pleasure.” Our dependence on God is no reason why we should sit still and be idle, but a good reason for our being up and doing. It will be admitted by all, that the love of God is the essence of true religion, under every dispensation. It was the law of Paradise. It was the sum and substance of the ten commandments, uttered in a voice of thunder from Sinai, and written by the finger of God on tables of stone, and it is the soul of gospel obedience. It is unnecessary to attempt any analysis of love. It is too simple for definition, and too well known to all men, to need any explanation of its nature. But as the word includes more than one affection, it may be useful to employ a few words in showing what is usually comprehended under the term. When it is put for all moral obedience, it is used as a generic term, and comprehends all the desires and affections of the heart, which have God for their object, such as admiration, reverence, and confidence. But in its stricter sense, as meaning what is commonly understood by love, it comprehends three affections, which are easily distinguishable. The first terminates on the moral excellence of the divine character, and is termed esteem or complacency. The second has for its object the glory and felicity of God, and ardently seeks the manifestation of his glory, and rejoices in his infinite and unchangeable blessedness. The third is that flow of affection which is excited in the susceptible heart, by the reception of benefits, and is called gratitude. We may exercise benevolence toward one for whom we can. feel no esteem; and we may feel esteem and benevolence toward one to whom we owe no debt of gratitude. But in regard to God, all these unite and combine, in that state of heart, in which true holiness or piety consists. We love God for what he is. We rejoice in his glory and felicity, and we feel gratitude for his unnumbered and unspeakable benefits. This is the love of God. The loss of this was the greatest injury sustained by the fall. The recovery of a disposition to love God supremely, is the richest blessing brought to us by the gospel. This is the end of redemption. By regeneration love is implanted again in the human soul, which has a natural capacity for this affection; so that when implanted, it takes deep root. But in the beginning, this affection is commonly feeble: in all, it is imperfect. The spiritual birth is analogous to the natural. All partake of life by this birth, but not all in an equal degree. Some are strong and lively from the moment of their conversion, while others are weak and sickly,- and
at first give symptoms of vitality so equivocal, that for some time, it may remain doubtful whether they are dead or alive. But these feeble babes, by means of the sincere milk of the word, may outgrow, and come nearer to the stature of a perfect man in Christ Jesus, than those who commenced their spiritual existence under auspices much more favourable. In all, there is room for growth in grace, that is, in love, while they are tenants of these houses of day. The exhortation in the text implies that Christians are liable to lose the fervour of their first love. They are, indeed, prone to declension. The course of the Christian is like that of a man rowing up the stream; if he is remiss for one moment, he loses some part of the distance before gained. All the tendencies of nature within him are downward; and all the influence from the world is in the same direction. There is need, therefore, of constant exertion. We must not be slothful, nor grow weary in well-doing.
In the sequel, some directions for keeping ourselves in the love of God will be given; and some motives presented, to stimulate my hearers to engage heartily in this work.
DIRECTIONS FOR KEEPING THE HEART IN THE
LOVE OF GOD.
1. Carefully shun all those circumstances and things which are known to have a tendency to damp the fervours of love, or to extinguish this holy fire. Here a large field opens, but we have not time to occupy it. A few things only, out of many, can be noticed. Above all, avoid every sinful indulgence. Known, allowed sins, of every kind, are as water to the fire. The love of God cannot live in the heart, where any sin is indulged. Fleshly lusts war against this holy principle. Flee youthful lusts. The love of the world is a common and insidious foe. Avarice may be indulged to a great extent, and yet no overt act committed which will alarm the conscience. We should remember that solemn warning, “If any man love the world, the love of the Father is not in him.” “Love not the world nor the things that are in the world.” Desire of the good opinion of men, often leads even Christians to an undue conformity to the world.
“How can ye believe,” says our Lord, “who
receive honour one from another?”
The neglect, or careless performance, of the duties of the closet, cannot but have the effect of cooling the ardour of piety in the soul; especially the neglect of reading the word of God which is calculated to furnish fuel to the fire of divine love.
Avoid, also, contention and strife, as exceedingly inimical to the peaceful spirit of piety. “As much as lieth in you. live peaceably with all men.”
Every species of pride and vain glory, tends to extinguish the holy fervours of divine love.
In short, whatever thought, feeling, desire, imagination, word, or action has a tendency to grieve the Holy Spirit, should be solicitously avoided.
2. To keep ourselves in the love of God, we should often meditate on the superlative moral excellence of the divine character, as displayed in his works and word. The habit of associating the idea of God with every object of nature, is one of the happiest which can be formed. It brings God near to us wherever we are, or whatever we may be doing. In all our blessings and enjoyments, we should gratefully acknowledge God as the Author, “the Father of lights, from whom cometh down every good gift, and every perfect gift.”
God’s providential dealings toward us, personally, in giving us so favourable a lot, in the circumstances of our birth and education in a land of churches, Sabbaths, and Bibles, and in preserving our lives in the midst of dangers, or rescuing us from the grave, when in an unprepared state, should have a powerful effect in stirring up our minds to acts of gratitude.
But nothing so powerfully affects the mind which has within it the principles of true piety, as a contemplation of the love of God as manifested in the gift of his only begotten, and well-beloved Son, to die on the cross for our salvation: “Herein is love, not that we loved God, but that he loved us.” “We love him because he first loved us.” Nothing is so powerful to excite love as the well-grounded persuasion of the love of God to us. This motive so frequently presented in the Scriptures should not be repudiated as unworthy, or selfish. It is a noble trait in any mind to be susceptible of lively gratitude, for benefits received. Much of true piety on earth, and much of the holy exercises of heaven, consist in the flow of grateful affection. “To him who loved us, and gave himself for us, be honour and glory and praise,” will be the everlasting song of the redeemed.
3. Every habit and affection is preserved in vigour, and increased by frequent exercise. If we desire to strengthen any member of our body, or to render our senses more acute and susceptible, we find no method more effectual than to exercise incessantly those parts which we wish to improve. Habits and affections of the mind follow the same law, and are strengthened imperceptibly, but powerfully, by exercise. Even in regard to our affection to earthly friends, if we seldom think of them, and do not enjoy their company, our love grows cold. Hence, memorials of absent friends, and correspondence by letters, are so much in use, for it is found, that the frequent recollection of those whom we love, keeps alive our affection, which otherwise would be apt to die away for want of exercise. Thus it behoves us to keep ourselves in the love of God, by frequently calling up in our minds the idea of his excellence and his ineffable love to us.
The cultivation of other holy affections, and the conscientious discharge of all incumbent duties, will also help to preserve alive our love to God.
4. The greatest hinderance to the exercise and increase of our love to God, is our blindness of mind and unbelief. The objects of sense too much occupy and interest us; while spiritual and invisible objects are obscurely perceived, and make a feeble and transient impression on the mind. Although we know that God is ever present with us, and takes cognizance of all our thoughts and actions; yet how little are we affected, habitually, by this truth!
In order, therefore, to preserve our souls in the lively exercise of the love of God, we must seek an increase of that faith which is “the substance of things hoped for, and the evidence of things not seen” — that faith which “sees him, that is invisible” — which “looks not at the things which are seen and temporal, but at the things which are not seen, which are eternal.” The close connexion between faith and love is manifest from the nature of the case; as no object can be loved which is not perceived; and the more vividly an object of love is presented to the mind, the more is the affection increased in vigour. The Scriptures also teach, that it is “faith which works by love.” This connexion between faith and love is distinctly and explicitly taught in the context, “Wherefore, building yourselves up in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God.” Let us, then, often present that important petition, “Lord, increase our faith.”
5. But in the words just recited, we are admonished that this desirable object cannot be accomplished by mere human effort. It is a solemn truth, that “without Christ we can do nothing.” Hence, while we are exhorted to act, and to exert ourselves to exercise faith, and to keep ourselves in the love of God, we are instructed to “pray in the Holy Ghost.” Without the efficient aid of this divine agent, all our efforts will be fruitless; but Christ has graciously assured us, that the Holy Spirit will be given to those who ask for this best of gifts. We need this aid that we may pray aright, “praying in the Holy Ghost,” and we need the same efficient operation to give exercise to faith and love, and every grace. It is a delightful promise, that the Holy Spirit shall take up his abode in believers; so that their bodies become, as it were, temples of God. “Hereby we know that he abideth in us by the Spirit which he hath given us.” “Ask, and it shall be given you; seek and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or, if he ask k fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye, then, being evil know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
II. The motives which should induce us to use all means to keep our souls in the love of God, are the strongest that can be conceived.
1. By doing this we shall best glorify God upon earth. Every true Christian has this as his chief end, but all do not keep the object sufficiently before their minds; and all do not pursue steadily that course which leads directly to this end. Inferior objects, because they are present and visible, and occupy the attention of those around us, too frequently draw us off from our proper course. Now, to prevent this forgetfulness and unsteadiness, nothing will be so effectual as the lively exercise of the love of God. This holy affection will give a right direction to the thoughts, and elevate the heart from low and groveling, to high and heavenly objects. The love of God will give alacrity and energy in the performance of every duty; will enable us to bear with patience every affliction; and will render our devotional exercises not only pleasant, but profitable. Unless we have the love of God in exercise, we cannot glorify him; and our most painful services will be worthless.
2. The next motive which should influence us to perform faithfully the duty enjoined in the text, is, that this will be the most effectual method of promoting the welfare and salvation of our fellow creatures. Man is not placed here to live merely for himself. He is bound to love his neighbour as himself — to do good to all men, especially to the household of faith. He should imitate his divine Master, who went about doing good, both to the bodies and souls of men. Christ expects his disciples to abound in good works, to let their light shine, that others seeing their good works may glorify their Father in heaven. And when he comes to collect his sheep into the eternal fold, he will make their affectionate assiduity in ministering to the necessities and comfort of his poor and afflicted brethren, the measure of the reward which he will confer on them. Now, the love of God is the root from which every branch of true piety springs. The love of our neighbour cannot exist in vigour, unless it derive daily strength from the love of God. If, then, you would abound in the fruits of holiness, be careful to water the root. “Keep yourselves in the love of God,” and you will not cease to do good, as you may have opportunity, to your fellow men.
3. Lastly, the more we keep ourselves in the love of God, the more meet shall we be for the heavenly inheritance, where perfect love reigns in every heart. Not only so, but the richer reward will be possessed; for notwithstanding the imperfection of our services, God is pleased to make our good works here, the measure of the reward which lie will bestow hereafter. All his people are equally justified, but all will not be equally glorified. “In our Father’s house, are many mansions,” and some are doubtless much nearer to the celestial throne than others. Some saints will occupy, in heaven, a much higher and more honourable place than others. All will be as happy as they are capable of being; but the capacity of those who loved God most fervently and constantly, will be greater than that of those who loved less.*
* The critical reader will find some of the sentiments of the preceding discourse in the introduction of this; and also that there is a slight shade of difference in the description of the affection of love to God. In regard to this, the author would remark, that no less than forty years intervened between the composition of these two discourses; and the first was for many years out of his possession, and what was written in it was nearly forgotten when the latter was composed. And he would further remark, that between some of the discourses in this volume half a century has elapsed; from which it may be seen that the author’s religious sentiments have undergone little change in a long life.