Evidences of the Lack of Love to God

Next Part Evidences of the Lack of Love to God 2

"But I know you—that you have not the love of God in you." John 5:42

Nothing seems to be a more natural duty for a creature—nothing is more essential to true religion—nothing more necessary as a principle of obedience, or a qualification for everlasting happiness—than the love of God; and it is universally confessed to be so. Whatever is the object, or whatever is the religion—all acknowledge that the love of God is an essential ingredient in it.

Should we consider only the excellency of the divine Being, and the numerous and endearing obligations of all reasonable creatures to him—we would naturally think that the love of God must be universal among mankind; and not one heart can be destitute of that sacred, filial passion. But, alas! if we regard the evidence of Scripture or observation, we must conclude the contrary. The love of God is a rare thing among his own offspring in our degenerate world.

Here in my text, a company of Jews, highly privileged above all nations then upon earth, and making large professions of regard to God, are charged with the lack of his love; charged by one who thoroughly knew them and could not be deceived. "I know you—that you have not the love of God in you."

But, blessed be God, his love is not entirely extinct and lost—even on our guilty globe. There are some hearts that feel the sacred flame, even among the degenerate sons of Adam.

These two sorts of people widely differ in their inward disposition; and God, who knows their hearts, makes a proper distinction between them. But in this world they are mixed—mixed in families, and in public assemblies; and sometimes the eyes of their fellow mortals can discern but little difference. And they themselves, very often mistake their own true character, and rank themselves in that class to which they do not belong! While they continue in this mistake, the one cannot possess the pleasureeither of enjoyment or hope; and the other cannot receive those alarms of danger which alone can rouse them out of their ruinous security, nor earnestly use means for the implantation of the sacred principle of divine love in their souls. To remove this mistake, is therefore a necessary and benevolent attempt; benevolent not only to the former sort—but even to those who are unwilling to submit to the search, and who shut their eyes against the light of all conviction.

I am afraid many of my hearers, especially in places where I have not frequently officiated, are excited to attend by curiosity, and not by an eager thirst for pious instruction. And while hearing, they are either staring with eager expectation to hear somethingnew and strange—or they are lying in wait to catch at some word or sentiment to furnish them with matter for cavil or ridicule; or they stand upon their guard, lest they should be caught and ensnared inadvertently to a party, or seized with the infection of some false doctrine.

And thus all my labours and their attendance are in vain; and immortal souls perish in the midst of the means of salvation!

But I tell you, once for all, you need not indulge an eager curiosity; for I have nothing new to communicate to you, unless it be a new thing to you to hear that the love of God is essential to a Christian, and an absolutely necessary pre-requisite to your salvation; and that you cannot be lovers of God, while your disposition and conduct have the evident marks of enmity or disaffection to him.

Or, if cavil or ridicule is an agreeable entertainment to any of you—then you are not likely to be gratified: for the things I have to say are too plain and convictive to be cavilled at by men of sense and candour, and too serious and important to be laughed at.

Nor need you be cautiously upon your guard; for I assure you, once for all, I have something else to do, than to come here to hang out baits to catch graceless proselytes to a party, or to propagate the infection of some false opinion. I come here to use my poor endeavours to build up such of you as love God, in your most holy faith; and to reconcile such of you to him as are now destitute of his love. This is my professed design: and when you find that the drift and tendency of my labours here aim at something opposite to this, pronounce my anathema, and reject me with just abhorrence. This I not only allow—but invite and charge you to do!

The subject now before us is this: Since it is evident that some, under the profession of religion, are destitute of true love of God; and since it is of the utmost importance that we should know our true character in this respect, let us inquire what are those MARKS whereby we may know whether the love of God dwells in us or not. Let us follow this inquiry with impartiality and self-application; and receive the conviction which may result from it, whether for or against us.

Now it is evident that the love of God does not dwell in you:

if the native enmity of your hearts against him has not been subdued;
if your thoughts and affections do not fix upon him with peculiar endearment, above all other things;
if you do not give him and his interests the preference of all things that may come in competition with him;
if you do not labour for conformity to him;
if you do not love to converse with him in his ordinances; and
if you do not make it the great business of your lives to please him by keeping his commandments.

First, The love of God is not in you—if the native enmity of your hearts against him has not been subdued.

This will appear evident to everyone who believes the Scripture account of human nature, in its present degenerate state. By nature we are "children of wrath," (Ephesians 2:3:) and certainly the children of wrath cannot be the lovers of God, while such. "That which is born of the flesh—is flesh," John 3:6. "The carnal mind is enmity against God." Romans 8:7. And hence it is, that "those who are in the flesh cannot please God." Romans 8:8. Paul gives this character of the Colossians, in their natural state; and there is no reason to confine it to them: that they "were once alienated, and enemies in their minds by wicked works." Col. 1:21.

In short, it is evident from the uniform tenor of the gospel, that it is a dispensation for reconciling enemies and rebels—to God. Hence it is so often expressly called the ministry of reconciliation; and ministers are represented as ambassadors for Christ, whose business it is to beseech men, in his stead, to be reconciled to God. 2 Corinthians 5:18-20.

But reconciliation presupposes variance and alienation to God. From these things, it is evident, that, according to the Scripture account, the present state of nature is a state of disaffection and hostility against God. The authority of Scripture must be sufficient evidence to us, who call ourselves Christians. But this is not all the evidence we have in this case. This is a sensible matter of fact and experience. For I appeal to all of you that have the least self-acquaintance, whether you are not conscious that your disposition, ever since you can remember, and consequently your natural disposition, has habitually been indisposed and disaffected, or, which is the same, lukewarm and indifferent—towards the blessed God—whether you have had the same delight in him and his service, as in many other things—whether your earliest affections fixed upon him, with all the reverence and endearment of a filial heart. You cannot but know—that the answer to such inquiries will be against you, and convince you that you are by nature enemies to the God that made you, however much you have flattered yourselves to the contrary.

Now, it is most evident, that since you are by nature enemies to God, that your natural enmity to him must be subdued; or, in the language of the New Testament, you must be reconciled to him—before you can be lovers of him. And have you ever felt such achange of disposition? Such a change of disposition could not be wrought in you while you were asleep, or in a state ofinsensibility.

I will not say, that every one who has experienced this, is assured that it is a real sufficient change, and that he is now a sincere lover of God; but this I will say, and this is obvious to common sense—that every one who has experienced this, is assured that he has felt a great change, of some kind or other, and that his disposition towards God is not the same now as it once was. This, therefore, may be a decisive evidence to you: If divine grace has never changed your disposition towards God—but you still continue the same, you may be sure the love of God is not in you.

And if this change has been wrought, you have felt it. It was preceded by a glaring conviction of your enmity, and the utmost horror and detestation of yourselves upon the account of it. It was attended with affecting views of the attractive excellencies of God, and of your obligations to love him; and with those tender and affectionate emotions of the heart towards him, which the passion of love always includes. And it was followed with a cheerful universal dedication of yourselves to God and his service. And does conscience (for to that I now address) speak in your favour in this inquiry? Listen to its voice—as the voice of God.

Secondly, It is evident, that you have not the love of God in you—if your thoughts and affections do not fix upon him with affectionate endearment above all other things.

This is so obvious to common sense, that I need not take up your time with Scripture quotations: for you would not have the face to profess to a person that you loved him—if, in the mean time, you have told him that he had little or no share in your thoughts and affections. You know by experience, that your affectionate thoughts will eagerly pursue the object of your love over wide-extended countries and oceans: and that in proportion to the degree of your love.

Now if you love God sincerely at all—then you love him supremely; you love him above all people and things in the universe. To offer subordinate love to supreme perfection and excellency, what a gross affront! It is essential to the love of God, that it be prevalent, or habitually uppermost in your souls. Now if every degree of love will engage a proportion able degree of your affectionate thoughts, can you imagine, that you may love God in the highest degree—and yet hardly ever have one affectionate thought of him? Can you love him above all—and yet think of him with less endearment and frequency than of many other things that you love in an inferior degree? Certainly, it is impossible.

And is it not as evident to some of you, as almost anything you know of yourselves, that your affectionate thoughts are not frequently fixed upon the blessed God? Nay, are you not conscious, that your thoughts fly off from this object, and pursue a thousand other things with more eagerness and pleasure? Certainly, by a little inquiry—you may easily find out the beaten road of your thoughts and affections, or their favourite object.

And why will you not push the inquiry to a determination? Is there any matter of daily sensation and experience more plain to some of you than this—that God is not the object of your highest reverential love, and of your eager desires and hopes? Do you not know in your consciences, that you delight more in a thousand other things: nay, that the thoughts of him, and whatever forces serious thoughts of him upon your minds—are disagreeable to you—and that you turn every way to avoid them? Do you not know that you can give your hearts for days and weeks together, to pursue some favourite creature, without once calling them off, to think seriously and affectionately upon the ever-blessed God? Are not even all the arts of self-flattery unable to keep some of you from discovering a fact at once so notorious, and so melancholy?

Well, if this is your case—then never pretend that you love God. You may have many commendable qualities—you may have many splendid appearances of virtue— you may have done many actions materially good: but it is evident to a demonstration, that the love of God—the first principle and root of all true religion and virtue—is not in you.

Thirdly, The love of God is not in you, unless you give him and his interests the preference above all other things.

I have told you already, that if you love God at all in sincerity, you love him above all. And now, I add, as the consequence of this, that if you love him at all, you will give him and his interest the preference before all things that may come in competition with him. You will cleave, with a pious obstinacy, to that which he enjoins upon you, whatever be the consequence: and you will cheerfully resign all your other interests, however dear, when they clash with his.

This you will do, not only in speculation—but in practice. That is, you will not only allow him the chief place in your hearts—but you will show that you do allow him the supremacy there, by your habitual practice. I beg you to examine yourselves by this test: for here lies the dangerous delusion of multitudes. Multitudes find it easy to flatter themselves, that they love God above all his creatures, while, in the meantime, they will hardly part with anything for his sake, that their own imaginary interest recommends to them.

But this is made the decisive test by Christ himself: "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple." Luke 14:26. By hating these dear relatives, and even life itself, Jesus does not mean positive hatred: for, in a subordinate degree, it is our duty to love them. But he means that every sincere disciple of his must act as if he hated all these—when they come in competition with his infinitely dearer Lord and Saviour. That is, he must part with them all, as we do with things that are hateful to us. This was, in fact, the effect of this love in Paul. "But whatever was to my profit—I now consider loss for the sake of Christ. What is more, I consider everything a loss—compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ." Phil. 3:7, 8.

Now, perhaps, this trial, in all its extent, may never be your lot: though this is not at all unlikely, if a mongrel race of Indian savages and French papists, by whom your country now bleeds in a thousand veins, should carry their schemes into execution! Forpopery has always been a bloody, persecuting power, and gained its proselytes by the terror of fire and faggot, and the tortures of the inquisition—and not by argument, or any of the methods adapted to the make of a reasonable being. But though this severe trial should never come in your way—yet, from your conduct in lesser trials—you may judge how you would behave in greater.

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