John 5:42

DISCOURSE: 1632
MEN’S WANT OF LOVE TO GOD

John 5:42. I know you, that ye have not the love of God in you.

OUR blessed Lord “needed not that any should testify of man: for he himself knew perfectly what was in man [Note: John 2:24.];” and, consequently, without any reference to overt acts, could determine what was the state of every man’s soul before God. Yet, in making known his decisions upon character, he, for the most part, appealed to fact; especially if his testimony was to their discredit. In declaring Nathanael to be “an Israelite indeed, and without guile,” he referred to secret transactions, known only to God and to Nathanael himself: but, in denouncing those whom he was now addressing as destitute of the love of God, he appealed to their obstinacy in rejecting him, notwithstanding the full evidence he had given them of his Messiahship [Note: ver. 38, 40, 42.]. It is probable that this testimony of his gave great offence: yet is there occasion for it to be given respecting multitudes in the present day; and, no doubt, if he were here present, he still would be constrained to say of many, “I know you, that the love of God is not in you.”

In confirmation of this, I will shew,

I. That such characters do still exist—

[But where must we look for them? Can it be supposed that a single individual of this character is to be found in the midst of us? Go round to each individual in rotation, and ask each apart, “Have you the love of God in you?” Perhaps there is not one who would not reply, “Yes; I hope and trust I have.” Some, I can have no doubt, would be quite indignant at the question; and would answer with disdain, “What! do you suppose I am a downright reprobate?” In this respect there would be but little difference between the different classes of the community. The Moral would deem their morality a decisive proof of the point; nor would the Immoral account their immoralities any proof to the contrary: they would find reasons enough for their deviations from the straight line of duty, without impeaching the integrity of their own hearts before God, and their attachment, on the whole, to him. The Old would conclude, of course, that they could not have attained to their age without having at least secured this first principle of all religion: and the Young would intimate, that, though they make no profession of religion, they are not so destitute of it as this question would imply. All would consider it as a libel upon the Christian Church to suppose that such a character should be found within its pale, unless perhaps amongst those, whose whole habits proclaim them to be addicted to every species of iniquity.

But it was to those who had been admitted into covenant with God by circumcision, and who were attending the ministry of our blessed Lord, that the words in my text were addressed: and therefore it is more than probable, that still, even amongst professing Christians, there are some who answer to this character; and of whom, one, who had a perfect knowledge of them, might say, “I know you, that the love of God is not in you.”]
But the existence of such characters will not be doubted by any of us, when once we have seen,

II.

How they may be known and distinguished—

Doubtless such characters may be known, by themselves at least, if not by their fellow-creatures also. Our fellow-creatures, it is true, can judge only by outward acts, because they cannot discern the workings of the heart: but the point may be ascertained by ourselves at all events, if on examination we find,

1. An habitual want of those dispositions which are essential to love—

[Wherever love exists, there must be an esteem of, a desire after, and a delight in, the object beloved: and these feelings must bear some proportion to the worthiness of the object himself. Now, of course, if God be that object, he must exceed in our estimation all created good, as much as the meridian sun surpasses the faint radiance of the glow-worm. And, inasmuch as we can never be happy without him, we must thirst after him, even as the hunted deer thirsts after the water brooks; and find in the enjoyment of his presence every desire of our souls completely satisfied. Now, we can be at no loss to discover how far our experience accords with this. At all events, if we be utter strangers to all these exercises of mind, the matter is clear: a voice from heaven could not make it more clear than the testimony of our own conscience has already made it. What should we ourselves judge of the professions of a fellow-creature, who pretended to feel a suitable regard for us, whilst in no one of these respects did he ever manifest it in the smallest degree? The judgment, then, that we should pass on him, we must pass on ourselves; and conclude, for a certainty, that the total absence of all these dispositions towards God proves that the love of God is not in us.]

2. An habitual indulgence of those dispositions which are repugnant to love—

[It is not an occasional failure in our duty that will prove us destitute of love to God: for, then, where would so much as one lover of God be found? But if there be in us an habitual indulgence of feelings absolutely inconsistent with the love of God, then also will the point be clearly decided. For instance, God has said, “If any man love the world, the love of the Father is not in him [Note: 1 John 2:15.].” Again, it is said, “Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him [Note: 1 John 3:17.]?” Again, it is said, “This is the love of God, that we keep his commandments [Note: 1 John 5:3.].” Now here are marks given us whereby we may know infallibly the state of our souls towards God. If the world and its poor vanities rival him in our hearts, the matter is clear. If we have so little regard for God, that we can shut up our bowels of compassion from our destitute fellow-creatures, instead of relieving them for his sake, then also the point is decided for us. And, lastly, if our love to God do not actuate us so far as to ensure a willing obedience to his every command, then also no doubt is left about the point at issue: we are in every one of these cases declared to be obnoxious to the charge contained in our text.

I say, again, an occasional defect will not warrant so distressing a conclusion; but if our failure be universal, habitual, and allowed, the inference from it is undeniable; and we are declared by God himself to be destitute of any true love to him.]

Let us, then, in reference to such unhappy characters, contemplate,

III.

In what an awful condition they are—

No words can adequately describe the misery of such a state. The persons who are obnoxious to this charge, are in a state,

1. Of fearful delusion—

[However pointed out by God, they put far from them the accusation, and boldly deny the charge. They cannot conceive of themselves as persons so lost to all that is good, as to have no love of God whatever in their hearts. They will admit that they do not love him so ardently, or serve him so fully, as they ought: but they will not admit that they have no love to him. They substitute some good sentiments respecting God in the place of real love to him; and thus, deceiving themselves by their own vain imaginations, they neglect to humble themselves before God on account of their extreme wickedness. Truly, if there were but one such person in the midst of us, one who was buoying himself up with some fallacious conceits, whilst God said respecting him, ‘There is a wretch that has no love to me;’ who amongst us would not be ready to weep over him? and who would not labour to undeceive him, whilst yet a discovery of his error might be available for his welfare?]

2. Of just condemnation—

[It is not possible but that such persons must be objects of God’s wrathful indignation. In fact, they are the very image of Satan himself: for what can be said worse of Satan than this, or what can characterize him more justly than this, that he has no love to God? It is not necessary that a man should have committed murder or adultery, to deserve the wrath of God. If he has no love to the Supreme Good, to Him whose perfections are infinite, to Him who every moment maintains him in existence; if he have no love to Him who gave his only dear Son to die for him, and offers his Holy Spirit to renew and sanctify him, and would gladly confer on him all the blessings both of grace and glory; his desert of God s wrath is unquestionable. St. Paul says, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha:” and there is not a creature in the universe that will not assent to the same denunciation, in reference to the wretch that loves not God.]

3. Of utter incapacity for happiness, even if he were actually admitted into heaven—

[Suppose a man, destitute of love to God, were admitted into heaven; what happiness could he find there? Amidst all the heavenly hosts, there would not be so much as one with whom he could hold communion, or have one single feeling in sympathy. As for God, the God whom he hates, he could not bear the sight of him. The sinner would know, that it was in vain for him to assume any appearances of love; for that his heart could not but be known to God, and consequently he must be an object of God’s utter abhorrence. For the employments of heaven, it is obvious he could have no taste: and he would solicit a dismission from the place, where every thing he saw and heard must, of necessity, generate in him the bitterest feelings of envy, malignity, and despair. To take his portion under rocks and mountains would be to him a deliverance from scenes to which he was utterly averse, and from vexations painful to him as hell itself.]

Now, then,
1.

Let every one of us institute an inquiry into this matter—

[St. Paul exhorted the Hebrews of old to “examine themselves, whether they were in the faith:” so now I would say, “Examine yourselves,” whether there be in you any love to God. Do not take it for granted, without examination; and be careful, also, not to try yourselves by an inadequate test. Take the tests that have been before proposed; and see what is the habitual state of your minds in relation to them. To what purpose will it be to say, you love God; when the entire course of your feelings and habits declares the contrary? You cannot deceive God; nor can you prevail on him. to give in your favour a judgment contrary to truth. Bring the matter to a trial. Be not content to leave it in suspense. Indeed, if you can be content to leave it in doubt whether you love God or not, you can have no clearer proof that you are altogether destitute of his love: for the smallest sense of love to him that could exist in your soul, would make you uneasy, till you had placed the existence of it beyond a doubt.]

2. Let us not be satisfied till we can appeal to God, and say, “Thou knowest that I do love thee”—

[Thus St. Peter was enabled to reply, in answer to the question thrice put to him by our blessed Lord [Note: John 21:15.]: and we also should be able to make a similar appeal to the heart-searching God respecting our love to him. And why should we not? Of defects, every one of us must be conscious; yea, of such defects, that, if God were to enter into judgment with us according to them, we must perish. But of our desires after God, and our supreme delight in him, and our determination of heart, through grace, to please him, we may be conscious; and this consciousness may well abide in us, as a source of most exalted joy. I pray God that this joy may be ever yours, my beloved brethren; and that when we shall stand at the judgment-seat of Christ, God himself may bear testimony to us all, as having borne a distinguished place amongst his faithful, loving, and obedient servants.]