Love To God—Meaning Characteristics and Proof

by Puritans James Smith, 1858

"I love the Lord, for He heard my voice; He heard my cry for mercy." Psalm 116:1

Real religion is always experimental — and experimental religion is always practical. As it is the work of God in the soul of man — it always leads back to its Author, and up to its source. As it flows from the love of God — it manifests itself by love to God; and we have just as much real religion — as we have love to God. Love is the one thing necessary to harmonize and make happy the whole of God's intelligent creation. Love rules in heaven — and consequently all is harmony and happiness there. Love is not to be found in hell — and consequently there is neither harmony nor happiness there. Love is imperfect on earth — and therefore harmony is not perfect, nor is happiness complete. 

To produce love, and so to restore the church to harmony and happiness, is God's great design in the covenant of grace: and all he does for us, or works within us — is intended to produce love. David could now say, "I love the Lord;" and he could give a good reason for loving him too, "for he heard my voice; he heard my cry for mercy." We also love the Lord: not perfectly — as we should; not unfailingly — as we would; yet we love the Lord, and therefore we appropriate and employ David's words.

Let us notice —  First, The Profession.

"I love the Lord, for he heard my voice; he heard my cry for mercy;" not simply for what he is in himself — but also for what he has done for me.

David loved God — therefore he knew him. We can love the unseen — but we cannot love the unknown. To draw forth our love to him, God has manifested his attributes; revealed his disposition; and has made a full unveiling of himself in the person of his Son. God is love. God is gracious. God is merciful. God sympathizes with man; desires to be re-united to man, and to pour the fullness of his blessing into the heart of man.

When we see what God is in Jesus, what God is to us, what God is willing to do for us, what God desires to confer on us — then we love him!

David loved God — for he needed him. He saw that God was necessary to him. He had needs which God alone could supply, aspirations which God alone could satisfy, and a capacity which God alone could fill.

Just so, we come into circumstances in which God alone can reach us, help us, deliver us, and satisfy us. And we are brought into these circumstances, in order to teach us that God is necessary to us. We cannot be what we ought; we cannot do what is required; we cannot enjoy what we wish — without God! 

David loved God, therefore he had applied to him. 

 Real religion consists very much in personal application to God — for what he only can do, for what he only can give. David had applied to him for deliverance from deep sorrow, terrible fears, and alarming dangers. He was driven by necessity, and he was impelled by a principle within.

Just so with ourselves — guilt drove us to him for a pardon, the sorrows of death drove us to him for peace, and the pains of hell drove us to him for salvation. We were obliged to apply — or perish. We did apply, and not in vain.

David loved God — for he was regarded by him. "He heard my voice; He heard my cry for mercy." God always hears the cry of need from his redeemed children; he always attends to their appeal of misery. 

Just so, we cried — and he heard us; we called — and he answered us; we entreated — and he appeared for us. He brought us up out of the horrible pit, he delivered us from the proud waters that went over our souls, he rescued us from the hand of him that was stronger than we!

His eye was upon us in trouble,
his ear was open to listen to us in distress,
his arm was made bare to deliver us in danger,
and his hand was opened to supply us in need!
Therefore we love the Lord. 

David found God to be true to his word, faithful to his promise, full of condescension and infinite love. And so have we! We took his word upon credit at first — but we have proved it to be true since. We believed him to be faithful once — but we know him to be so now. We had heard of his condescension and love in days past — but we have realized it in many instances since then. 

Yes, we love the Lord — and this proves that we know him, need him, have applied to him, and have been regarded by him. We love the Lord, for we have found him to be true and faithful, full of condescension and infinite love! 

Second, the Characteristics of True Love.

True Christian love is grateful love. We love him — because he first loved us. The loving Christian is always grateful. Where there is much love — there is much gratitude. When filled with love — we praise God for every drop, for every crumb. Our smallest mercies appear large, and God gets thanks then — for that which is scarcely acknowledged at another time. 

True Christian love fixes upon God as its supreme object. It loves others subordinately; but in its powerful exercises it passes by, and ascends above all others, and centers in God alone. It looks around earth, it ascends to heaven, and gazing upon all there, exclaims, "Whom have I in heaven but you, and there is none upon earth that I desire beside you!" 

True Christian love is sincere. It hates pretense, it abhors a sham, it inspires the heart, it influences the whole man, it regulates the life, it owns God everywhere, it aims at God's glory always. The loving Christian is what he professes to be, for he will never profess to be what he is not. 

True Christian love is growing. We grow in the grace of love, as we do in every other grace. When we first loved the Lord, we imagined that we could not love him more; but our love has become more deep, more genuine since then. The excitement has passed away — but the everyday life now proves that we love the Lord. As vegetation grows as light increases, as the body progresses unto perfection; so love, that fruit of the Spirit, grows and will grow until it becomes the all-pervading principle, the ruling power that regulates the whole man. 

True spiritual love is always grateful; it makes God its supreme object, it is sincere, and increases more and more until it sits sovereign upon the throne of the inner man. 

Third, the Proofs That We Love the Lord. 

We prove our love by our praise. We must commend the beloved object. As we love to think of him and desire to look upon him, so we love to speak of him. Love God, and not speak of him! Impossible. Love Jesus, and not commend him! How can that be? We must thank him for his condescension in noticing us, for his love in saving us, for his mercy in listening to us, for his power in delivering us, for his infinite kindness in promising that we shall see him and be with him forever. Praise him! O yes, with the heart, with the lip, with the life — shall we praise God if we love him! 

We prove our love by our sympathy with him. We love what he loves, and we hate what he hates. We aim at what he aims, and seek what he seeks. If he is dishonored, we grieve. If he is glorified, we rejoice, If his work goes on, we are happy. If his cause is under cloud, we are sorrowful. We love to think as God thinks, to speak as God speaks, to act as God acts. Our hearts and our desires center in him, our joys and our sorrows are regulated by him; and our highest object is to honor him to the utmost, and induce others to do so too. 

We prove our love by our confidence. We can trust him. We can rely upon him. We can confide in him. To him we commit our souls. With him we entrust our all. We take his word. We expect his blessing. We cast our cares on him. Just in proportion to our love to God — will be the strength of our confidence in God; and in proportion to our confidence in God — is our love to God. 

We prove our love by our submission to him. Love always submits to the loved one; and if persuaded that he has strength of mind, firmness of purpose, decision of character, sufficient resources, and depth of affection — it leaves everything to him. Now this is the case with our God; and therefore if we have right views of God, and real love to God, we shall say, "Let God reign, let him do what seems good to him." And at the worst, with Aaron, true love will hold its peace. Rebellion, repining, and complaining — show lack of love; for deep and pure love is a certain cure for all these evils. 

We prove our love by our activity. You cannot keep true love still. It is always thinking, purposing, planning, and acting — to please and gratify the loved one. How active was Paul — and why? "The love of Christ constrains us!" said he. Oh, if we had much love — we would need little exhortation, only direction. We would seldom need reproof, except it were for excessive exertion. Heaven is all activity, activity for God, and that just because heaven is full of love. 

We prove our love by our liberality. Love will give anything, it will give all to its object. Jesus did so, and loving believers do so too. What can we withhold from him who has our heart? If our love was but pure, powerful, and rightly directed — we would not be reluctant to give — but ready to bestow, and slow to hoard for ourselves. 

Let us, then, examine. Do I love the Lord? Do I praise him, sympathize with him, place confidence in him, bow with submission to him, actively employ my talents for him, and liberally contribute of my substance to his cause? In proportion to our love — will be the power we display in these particulars. O infinitely loving and lovely One; fill, O fill us with love to your ever-blessed and adorable self! 

Love is FROM God alone. It is a grace he confers, a work he produces, and a fruit of his Spirit in our hearts. "The fruit of the Spirit is love." No love — no Spirit of God. Little love — little of the Spirit of God. No love — no saving religion. Little love — little religion, little of God. 

Love is LIKE God. "God is love, and he who dwells in love, dwells in God, and God dwells in him." The principal feature of God's image, as drawn by the Holy Spirit on the heart, is love. We resemble God just in proportion to our love — and only in proportion to our love. 

Love is FOR God. God claims it. He says, "Love me." He created us to love him, he redeemed us to love him, he asks us to love him. There is nothing that he prizes — so much as our love. 

Love, if true, always has God, God in Christ, for its OBJECT. It will not rest short of him. It will not be satisfied without him. 

Love LEADS to God. Coming from God — it always leads back to its source. It leads the thoughts, the desires, the aims, the affections, the whole man — to God. It will never allow us to find satisfaction in anyone, or in anything — but God. Like the eagle, it loves to mount on high — and soar far above other birds. Like our own lark, the higher it mounts — the sweeter it sings. 

Spiritual love, therefore, is only satisfied with God. Nor will it let its possessor rest satisfied with anything less than exact likeness to God, and the full enjoyment of God. Love will ultimately be perfected in the presence and glory of God. It will be always panting, praying, and striving — until it enjoys full perfection in God's glorious kingdom. The language of this love is, "As for me, I will behold your face in righteousness; I shall be satisfied when I awake with your likeness!" 

Reader, do you love God? You did not once. You do not now as you would, if you do love at all. Oh, to love God; for love is holiness, love is happiness, love is true devotion, love is heaven! "This is the love of God;" or this proves that ours is really love to God, 

"This is love for God: to obey his commands. And his commands are not burdensome, 1 John 5:3 that we keep his commandments; and his commandments are not grievous."

Do not I love you, dearest Lord?
Behold my heart, and see,
And turn each cursed idol out
That dares to rival Thee!

You know I love Thee, dearest Lord;
But O! I long to soar,
Far from this sphere of mortal joys,
And learn to love Thee more!

Evidences of the Lack of Love to God ---- Last Part 6

by Samuel Davies, April 14, 1756



The lack of love to God takes away all spirit and life from all your religious services, and diffuses a malignity through all you do. Without the love of God: you may pray, you may receive the sacrament, you may perform the outward part of every duty of religion; you may be just and charitable, and do no man any harm; you may be sober and temperate; but, without the love of God, you cannot do one action that is truly good and acceptable to God; for how can you imagine that He will accept anything you do, when He sees your hearts, and knows that you do it not because you love him—but from some other low, selfish principle?

If a man treats you well, and perform for you all the good offices of the sincerest friendship; yet, if you know in the mean time, that he has no real regard for you at all—but acts from some sordid, mercenary views, are you thankful for his services, or do you love him in return? No! You abhor the deceiver, and secretly loathe his services. And will God accept of that as obedience from you, which he knows does not proceed from love to him? No! Hence it is, that as Solomon tells us, that the prayers, the sacrifices, and even "the ploughing of the wicked, is sin." Proverbs 21:4.

Now, I appeal to yourselves—is not this a very dangerous situation? While you are destitute of sincere love of God—can you flatter yourselves that you are fit for heaven?

What! fit for the region of divine love!
What! fit to converse with a holy God, and live forever in His presence!
What! fit to spend an eternity in His service!

Can you be fit for these things—while you have no love to Him? Certainly not! You must perceive yourselves to be fit for destruction—and fit for nothing else! You are devilized already! Lack of love to God is the grand constituent of a devil, the worst ingredient in that infernal composition. And must you not then be doomed to that everlasting fire, which is prepared for the devil and his angels? Are you capable of hoping better things, while the love of God is not in you?

And now, what must you do, when this shocking conviction has forced itself upon you. Must you now give up all hopes? Must you now despair of ever having the love of God kindled in your hearts? Yes; you may, you must give up all hopes, you must despair—if you go on, as you have hitherto done—thoughtless, careless, and presumptuous in sin, and in the neglect of the means which God has appointed to implant and nourish this divine, heaven-born principle in your souls. This is the direct course towards remediless, everlasting despair.

But if you now sincerely admit the conviction of your miserable condition; if you endeavor immediately to break off from sin, and from everything which tends to harden you in sin; if you turn your minds to serious meditation; if you prostrate yourselves as humble earnest petitioners before God, and continue instant in prayer; if you use every other means of grace ordained for this purpose; I say, if you take this course—then there is hope—there is hope for you!

There is as much hope for you, as there once was for anyone of that glorious company of saints, now in heaven—for they were once as destitute of the love of God as any of you presently are!

And will you not take these pains to save your own souls from death? Many have taken more, to save the souls of others: and you have taken a great deal to obtain the transitory, perishing enjoyments of this life. And will you take no pains for your own immortal interests?

Oh! let me prevail, let even a stranger prevail upon you—to lay out your endeavors upon this grand concern. I must insist upon it, and can take no denial. You cannot be saved without sincere love to God! And if you entertain hopes of heaven without it—the common sense of mankind is against you. Therefore, oh, seek to have the love of God shed abroad in your hearts.

As for such of you, and I hope there are sundry such among you—who love God in sincerity, I have not time to speak much to you at present. Go to your Bibles, and there you will find abundant consolation. I shall only refer you to one or two passages, as a specimen.
"All things shall work together for good—to those who love God!" Romans 8:28.

"No eye has seen, no ear has heard, and no mind has imagined what God has prepared—for those who love him!" 1 Corinthians 2:9.
This sincere love of God in your hearts is a surer pledge of your salvation, than an immediate voice from heaven could be. Heaven, the element of love, was prepared for such as you—and you need never dread an exclusion!

Evidences of the Lack of Love to God - Part 2

by Samuel Davies, April 14, 1756


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 labor 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 a change of disposition? Such a change of disposition could not be wrought in you while you were asleep, or in a state of insensibility.

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 favor 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 proportionable 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.