How mighty and effective a principle is love!—How sustaining in difficulty, how cheering in enterprise! It is true, that all natural love takes its circuit round the creature, and never rises above that level to God; and therefore the more it is seen in natural life, the more does it mark the creature’s shame, that He that made the heart, and gave it its sweetest feelings, should not have one throb given to Him; but it is love still, and as it works in the natural heart for the creature only, so in the renewed heart does it flow on in an expanded course to God; or I would rather say, finding its rest and center in God first, it flows into the creature with all the pure and generous feeling that it has found in God. It might well be questioned whether any one is so selfish as to be unable to respond to the melody that is in that word—Love: though so limited in its meaning, as it must ever be to the unrenewed heart. Surely it must strike some chord; father, wife, child, brother, sister, friend. These names of fellowship and tenderness, must awaken many a happy thought, and draw forth many a desire that love will give birth to, from almost every heart; and every ardent pursuit for this world’s bubbles, will find its strength and nourishment in the love that rests on them. At the very onset of the natural man’s course in this sinning and blighted world, when first starting to be competitor with others, for the honor which cometh from man only, we all know how love enhances the value of the school-boy’s prize. It is the thought of the pleasure with which the heart of our father or mother will beat on hearing it, that gives ten-fold beauty to the laurel we have won, and causes our heart to bound and leap again within us; and we may well doubt whether the most selfish of this world’s warriors, when the acclamations of others were turning him into a god, so that he could almost fall down and worship himself, and kiss his own hand, whether the then almost quenched love of his heart for any but himself, did not yet find some liberty to think of the beating heart of his wife, and the joy it would give her. Nay, whether as the honors which were his became hers also; there was not a value given to them they never could have had, if love had not been there to brighten them into light and radiance.
It has been said, that when Mr. Heber recited his Prize Poem in the Theater at Oxford, that his father was there, and that at every shout of praise, the eyes of all were turned to see, not the self-complacency of the victor, but the bright eye and happy face of the father. I need not explain this. Every heart that is not hardened by the selfishness of this day, will find plenty of scope in that scene, and know full well that speaking comparatively, the shouts would have been spiritless, and the Theater gloomy, had not that father’s gladdened face been there to brighten it.
We might go on through many scenes to prove the power of love to heighten enjoyment; and surely it is not less true that it is the basis of all strength in expectancy. What nerves the fainting breast in daily unremitting toil? Surely the joy of being able to feed and clothe those we love, for whom we labor; and we need only ask any to think of the pleasure of that man who by the sacrifice of himself can fill the lap of his wife and children with his wages, and so turn their hopes into surety; and he will at once understand this. But it must he so. Every principle that is brought into actual enjoyment, must be brought into the intelligent hopes of that enjoyment, or hope would not have its full power to influence the daily conduct. The magic of love also in destroying the power of present evil over our minds, is most strikingly seen when pestilence is among us; our common associates, or neighbors if stricken by it, become objects of dread to us, and we avoid them; but if our wife, husband, or child are smitten by it, the very desolation of their state draws out our love in greater strength; because shunned by others we love them the more: and infection with all its danger has no power to quell the activity of love; and a mother will clasp her tainted, and tainting babe to her heart with tenderer love than when it was fair and pure. But alas! how limited the circuit; how quickly fading, how. transient the joy, that has no place beyond the creature, Where is the brilliant and happy eye of Heber’s father? and where the bounding heart of his more happy ion? How narrow the circle of that joy, that the earthly heart can make merry in, even were its portion all joy; whereas joy is but a stranger, and trouble and trial its universal heritage.
But love is love still, when all that God is, and all that God has, becomes the unbounded circuit in which it finds its home, Love is the same, but the object different; nor does it cease to include the narrower circle of human affections, but takes them into one full object—God! Now all that know the great and terrible One that inhabiteth eternity, with the true affection of an humble and devoted heart, know him only in Jesus. We may be dismayed at His power whether clothing the heavens, or in putting life into the tiny veins of innumerable animalcule, millions of which are not larger than one grain of sand; we may shrink with terror from that holiness that needs a better answer than any tainted service of ours may give. We may yet be more dismayed at the disparity between us, when we reflect on the sunshine that lightens the path of His enemies, as well as those that fear Him; but what can produce our love, what can give boldness to our hearts to love Him that we have offended, but his grace in Jesus? Here we learn His love, as it is written, “In this was manifested the love of God towards us, that God sent His only Son into the world, that we might live through Him;” and in that service to the Father’s love for us, do we learn all the love of Jesus, fulfilling the word of truth— “Love is strong as death; jealousy is cruel as the grave; the coals thereof are coals of fire which hath a most vehement flame: many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.” This was the power that carried Jesus through all that tried Him in the days of His flesh—Love; first to the Father, and then to us; nay, uniting both in one service, and always in suffering. He could ever say with joy, “I do always those things which please Him;” and when going to death, “That the world may know that I love the Father, as the Father has given me commandment, so I do.” Again in the agony of His soul, “Not my will, but thine be done.” This was in no way a work of mere righteousness, it was no question of His personal answer to the righteousness of God; but one of willing service unto others, in self-sacrifice to please the Father; and it was love which the floods that poured into His soul (Psa. 69,) could not drown. So also to us, “Greater love hath no man than this, that He lay down His life for his friend’s.” “Having loved His own, He loved them unto the end,” even to shame and death. “Hereby perceive we the love of God, that He laid down His life for us.” Now it is the knowledge of this that subjects the soul in love to God, and puts the believer into the position, not of righteousness only, which is true, but something beyond it—the desire of doing all things which will please Him, in the circumstances in which we may be placed. It is not a question of duty merely, but of love. I speak as I doubt not, the Apostle does, of the new creature in Christ Jesus, in saying, “Whosoever is born of God sinneth not.” “He that doeth righteousness is righteous;” but is this all? Alas! is it not where we have stopped, where the Church has taken its place? Nay, but is it not the right place of the Church (in the spirit of course as subjecting the flesh which, is ever contrary to God,) to be as Jesus, not merely fulfilling righteousness, but going forth in the Spirit in happy service to do the will of Him that is Love, in the sorrowful circumstances of this sin-darkened world, giving itself up in obedient service to what love would direct in a world of sorrow, and as bearing upon an individual saint in conduct towards his brethren; how clearly is this marked in the example of what Jesus did, “Hereby perceive we the love of God, because He laid down His life for us;” we ought to lay down our lives for the brethren. “I have given you an example that ye should do, as I have done unto you,” when the lowly Servant in washing His brethren’s feet. This is not righteousness, nay, far beyond it; the deeper the love of righteousness might be implanted within us by the Spirit, the more would it hurry us away from a sinning world and erring brethren; but would this be love either to our God or to them? Let us judge by the example of Jesus. His conduct was not the conduct of righteousness only,—it was that, but ever far beyond it; so ought ours to be. Oh if there is a dreary thought in these gloomy days, it is this—that there is no perception in the Church of its standing in love. The righteousness of Jesus was ministered to it in love, or what would Big personal righteousness have availed us? it would have entitled him when once humbled to all glory, but it would have given us no claim; and this would not have pleased the Father.—No, but when personally entitled at once to glory, (as we become, when we believe on Him,) to become a Servant to our wretchedness and the Father’s love, this pleased Him: this pleased His merciful desires, and so He could say, “Therefore doth my Father love me, because I lay down my life, that I may take it again.” How narrow the circle of duty, how cold and chilling the word. It was not duty only in Christ to die, (save the duty of a Son, which is ever what love tells to be the hallowing of the Father’s name,) it was the full desire of a Son’s heart, saying, “Father glorify thy name,” while the sorrowful word, “now is my soul troubled,” (John 12) told the depth of the sacrifice that heart could make.
Let us carry this solemn truth to explain the narrative of mutual love between David and his warriors in the 2nd of Samuel, 23rd chap. The whole history of David, the beloved, chosen, and anointed of God, is a beautiful drama of typical events; and his conduct in them, imperfect indeed, yet in every scene, giving some bright glimpse of that perfect grace that we have learned in our “Son of Jesse.” His election to the throne—his anointing—his harp—his victory over Goliah—his outcast state—his devotedness in it to Israel that was hating him—his submission to Saul—his lowliness and trust—his tenderheartedness to his enemies when in his power—his true sorrow over them, even Saul and Abner—and at last his triumph and putting all his enemies under his feet—as the man of blood,—are surely the Spirit’s living prediction of the history and character of Jesus from His baptism in Jordan, and the opening of the love and glory of heaven on His blessed head, till He comes forth as the crowned King, with His vesture dipped in blood, to obey that word, “Rule thou in the midst of thine enemies.”
During the continuance of Saul in power, many were separated in faith to David; day by day some were added, “until it became a great host as the host of God.” They gave up present power and rest with Saul in the faith of David’s anointing, taking part with him as “hunted like the partridge in the mountains,” knowing him to be the chosen of God, and that his kingdom would come, while God’s judgments were pronounced on the kingdom of Saul; of which the anointing and choice of David was in itself full proof.
Here then, surely, we have the part of those who are now called to be saints; they are separated to the true David—to David’s interests and hopes; separated from present things to future, all of which are dependent on the person of God’s choice. They must stand therefore or fall with Him who is now rejected in hope. Need I say there is but one thing that gives to those whose true character is that they are “in distress, and discontent, and debt,” boldness to go to David, even simple trust in that love that brought Him to seek and to save them that are lost; and surely nothing but trust in that blood which He shed to give them His own holy title to the kingdom and glory, can identify them with Him in hope. But when thus separated from the world to David and to David’s glory, to partake of the fellowship of His sufferings, to be wanderers with Him in hope, to go in and out with Him, following Him whithersoever He goeth, in learning all His grace and all His beauty,— oh! how will the heart learn to love Him in the depths of His exquisite grace. Every trial brings out his faithful attachment to Israel amidst such provocation. His reluctance, nay His refusal ever to resist evil. His patient endurance, His trust in God, shining brighter and brighter at every step. Surely it was no wonder that they loved and wondered, and therefore do we find all the prowess of His valiant followers brought out as it were, by this principle. They constantly erred, but their love never failed. They said indeed, in ignorance, when in the cave with helpless Saul, “Behold the day of which the Lord said unto thee, behold I will deliver thine enemy into thine hand,” as also his faithful Abishai in the camp, “God hath delivered thine enemy into thine hand this day, now let me therefore smite him I pray thee.” (1 Sam. 24-26.) And so also Peter, “This be far from thee Lord,” when He spoke of suffering and death: and when they came to take Him, in the spirit of Abishai, with the same misjudging but true love, he smote off the ear of the High Priest’s servant. Personal attachment to their Lord, and complete identity of interest with Him, is however marked throughout, however they failed in judgment: and oh where is this now? I do not say that it is not far better, that while our love abounds that it should be in knowledge and in all judgment—But where is the love? How straight would many a crooked path be made; how clear much that is now involved in the obscurity of double-mindedness, if all things were tried by love. It would not then be said or thought, “how little may I sacrifice for Jesus and yet be saved? how much of Saul’s kingdom may I retain and yet have part in David’s?” Nor should we so often hear “Surely there is no harm in this,” “It is not right to be so ascetic,” and “We must keep our stations.” Let us hearken to the word of Jesus,— “He that is not with me is against me; be that gathereth not with me scattereth abroad.” And there is nothing too little to be gathered with Him, and to give us an opportunity of proving our love. “Is this becoming a follower of Jesus? Is this suited to the glory and character of His kingdom? Will this please or displease our Lord and Savior?” these, these are the questions of love, and surely all clever advocacy of evil, or the toleration of evil; all the skillful alchemy of the unloving heart to divide the world into what is allowed, and not allowed; all the power of heresy which detracts from the glory of Jesus in His person and Godhead; all the wiles of the enemy in substituting a prospering Church in the Spirit, for the personal presence of its Lord, and the glory of His heavenly and earthly kingdoms—all are put to flight by the simple power of love. Nay, yet further, it is love that writes in full and clear characters, Ichabod on all which is so boasted in. If there is brotherly love brought to pass, and sustained by self-sacrifice; if Christians are the servants of one another, each seeking to be the lowliest, heavenly-minded, and acting on principles that get no recompence here save the Spirit’s assurance that they are pleasing Jesus; if faith which will sacrifice all present things, and be a stranger and pilgrim, declaring plainly by its conduct, the brightness of its future crown be seen in the Churches now, then are these words of Scripture warning “There shall come a falling away.” “If ye continue in His goodness, if not, ye shall be cut off,” when applied to them, nothing but the querulous murmurings of discontented spirits; but if not, and the commandments of Jesus are not kept, and the dishonor of His sacred name unwept and unregarded, then will love to that name weep, and in sorrow of soul go on to utter its mournful cry amid the merriment of idolatry, “Ichabod, Ichabod.”
If we are beside ourselves, it is to God; if we are sober, it is for your cause; “for the love of God constraineth us,” saith the Apostle, “Thou therefore endure hardness as a good soldier of Jesus Christ no man that warreth, entangleth himself with the affairs of this life, that he may please Him who hath chosen him to be a soldier.” “To him that overcometh, will I give a white stone; and on it a new name written, that no man knoweth but he that receiveth it.” Love to Jesus, made the Apostle beside himself; love to man, made him sober; but it was all love—a love so like his Master, that he could say to them, “The less I am loved, the more abundantly will I love you;” so like his Master’s, seeking always to please Him as He had pleased the Father, that no perils could check or quench it; and in the midst of all endurance from the world without, and the misjudging hearts of brethren within, where did he look for recompence but to that day End to that hour when the voice he loved would say, “Well done good and faithful servant?” and the hand he loved would give him “the white stone, and the crown of glory which would not fade away,” because he had pleased Him who had so called him to be a soldier; and when as they had suffered together,—so would they be glorified together.
It was in warring against Israel’s unfailing enemy, the Philistine, that David was in the hold, and thirsted for the waters of Bethlehem. The war of the true David and his men, is not indeed, as yet, with flesh and blood, but with the mightier Philistine,— “the ruler of the darkness of this world:” and surely as they are expecting, so is He; and as they are warring, so is He in them. David longed and said, “Oh! that one would give me water of the well of Bethlehem, which is by the gate.” No command was uttered, duty was not called upon. Need so expressed never could have found its way to the cold heart of duty, and if it had, there were many suggestions at once to keep it still. The Philistine garrisoned Bethlehem, and the well was within the guarded gate, and there was much hazard in the way: The thirst of David could not be quenched without much risk, and why quench it? it would please him indeed, but it would not advance his kingdom or his people’s, and could indeed further no object but that of pleasing him. It is enough too, if a soldier strictly performs his duty, and diligently attends to all directions given to him, more Cannot be required of him. “David has not told us to attack Bethlehem. It is his personal need merely, and why should we hazard our lives to meet that?” Is not this the language of duty, but is it the language of love? Has our David no need now? is he not thirsting now for that which is only to be obtained by the self-sacrifice of his people, acting on the only recognized principle of this dispensation? “He that loseth his life shall lose it; but he that loseth his life for my sake shall gain it unto life eternal.” This is the place of the loving believer, seeking to please at all loss the Lord of his heart and life; and learning by communion with Him, to know not only his general commands, but what will give an answer to the present desire of his soul. “Filled with the knowledge of his will in all wisdom and spiritual understanding, that we might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and. increasing in the knowledge of God;” and it is to this he looks.
Let us judge by His word to the Churches, “I know thy works.” What are they? surely not “thou hast kept the sabbath, and refrained from the pleasures of the world;” not mere uprightness and integrity of conduct, not attention to what are called ordinances and acts of occasional benevolence.—These are not the works that gladden His heart as the fruit of that faith that worketh by love; nay, “I know thy works, and thy labor, and thy patience, and how thou canst not bear them that are evil, and hast borne, and hast patience, and for my name’s sake hast labored, and hast not fainted.” Surely it is for this, and more, that he thirsts; and if his desire is unsatisfied, does he not add, “nevertheless I have somewhat against thee, because thou hast left thy first love.” Again, how is this seen in the message to Pergamos? “I know thy works and where thou dwellest, even where Satan’s seat is, (as though within the hosts of the Philistines) and thou holdest fast my name and hast not denied my faith, even in those days wherein Antipas was my faithful martyr.” How does his love appear to tell its gladness in those words, “My faithful martyr;” he had met the thirst of His soul, that the Father should be glorified in their fruits, and His love answered. He had been a faithful martyr for Antipas, and Antipas was through his grace faithful in the same love; he had held fast the name of Jesus, and in death had given the waters of Bethlehem to meet the desire of his master’s soul, Again, to Thyatira, “I know thy works, and charity, and service, and faith, and patience, and thy works, and the last to be more than the first.” And again to Philadelphia, as love was fast receding from the Church, how sweet to hear him say, “I know thy works; thou hast a little strength, and hast kept my word, and hast not denied my name;” and as though he would give the fullest recompense to this, he adds, “my” to every promise, “The temple of my God.” “The name of my God.” “The city of my God, and my new name.” These then are the waters of Bethlehem,— labor, patience, service, charity, faith, holding fast the name and glory of Jesus. Faithfulness in suffering, in death; works, the fruit of faith in all the past love and coming glory of Jesus. Works, not of obedience to the law of Moses, but accordant with Vie grace of Christ. Works that were in Him to the glory of the Father,—charity, service, faith, patience, in life and death. Love which seeks to please and satisfy. Love which looks onward to approval, the spring and life of it all. Love which when David said, “Oh that one would give me to drink of the waters of the well of Bethlehem,” was answered thus, “Then the three mighty men broke through the host of the Philistines and drew water out of the well of Bethlehem that was in the city, and brought it to David.” How keen the hearing of love! how eagle-eyed the sight of love! how strong and skillful the arm of love! how undaunted, how resolute the heart of love! David longed for the waters, and the waters were won; and as the hazard and peril were great, so the joy of the warrior’s heart that their love could be so proved. The greater the jeopardy, the stronger the love; and these were the waters to meet David’s thirst, as the willing offering of tried love. They had given up their lives for his sake, is satisfy his thirst, and win his smile; and oh gracious and loving master, the waters so won, were too precious for him to drink.. “Is not this the blood of the men that went in jeopardy of their lives? and he would not drink it, but poured it out before the Lord.” He calls it their blood, or their life, for they had not counted it dear unto themselves. They had given up their lives, and the waters were as their life to him, and this is our calling,
“Losing our lives (John 12) for His sake!” and all that is given to him by self-sacrifice, is by him accounted so precious that he gives it to the Father, as it is written, “Herein is my Father glorified, that ye bear much fruit, so shall ye be my disciples;” and “being filled with the fruits of righteousness, which are by Jesus Christ to the glory and praise of God.” (Phil. 1:1111Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. (Philippians 1:11))
And as in the days of His flesh, it was ever the delight of Jesus to satisfy the Father’s desires by His own faithful and loving obedience; even now, what is His joy but that those that are His should glorify the Father too? and how, but by owning the glory of Jesus, being constrained by the love of Jesus to give themselves through Him to the Father?— “He poured it out before the Lord.”—Fruit from the “True Vine” to the Great Husbandman.—The life of Jesus which is love flowing on to these the branches.—All coming from the Father through Jesus, by the Spirit, and ascending up again through Jesus to the Father. Jesus is the winner of the fruit; for love to Him, personal attachment to Him, is the intelligent principle that must work every deed of holy chivalry. The Spirit is the life of every deed, as teaching the heart the love of Jesus, and working this the will of God in us, and the Father receives the fruit through the blessed Son; for “He poured it out before the Lord.” Oh! marvelous thought! a cup of cold water, taken from ourselves and given to any for Jesus’ sake, trifling as it is, must yet involve in its gift the whole work of the Godhead. And shall we be careless about these things? Surely our gracious Master thirsts: the hosts of the uncircumcised garrison this evil world, but yet the waters of Bethlehem are in it. The greater the danger, the more sweet the water to him who thirsts;—and the day is at hand when a loud voice will be heard saying in heaven, “Now is come salvation and strength, and the kingdom of our God and the power of His Christ, for the accuser of our brethren is cast down. And they overcame him by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death.” (Rev. 12) Even so come Lord Jesus!