[4.J The decay "of love is seen in two things ; the remission of degrees, or the intermission of acts.
(1.) The remission of degrees of our love to Christ, or to God in Christ. To understand this we must know what is the essential disposition of love. It is an esteeming, valuing, and prizing God above all things, which is manifested to us by a constant care to please him, a fear to offend him, a desire to enjoy him, and a constant delight in him. Now when any of these are abated, or fail, as to any considerable degree, your love is a-chilling or growing cold. First, Our constant care to please him. They that love God, and prize his favour, and have a sense of his mercy in Christ deeply impressed upon their hearts, they are always studying how they shall appear thankful for so great a benefit: Ps. cxvi, 12, ' What shall I render to the Lord for all his benefits towards me ? ' Therefore their business and work is to please God : Col. i. 10, ' Walk worthy of the Lord unto all pleasing ; ' and Isa. Ivi. 4, ' That choose the things that please thee, and take hold of thy covenant ; ' and 1 Thes. iv. 1, 'As you have learned how to walk, ancl how to please God, so abound therein more and more.' A study to please is the true fruit of thankfulness. Whilst love is in vigour and strength, this
164 ■ SERMONS UPON 2 CORINTHIANS V. [SeR. XXV.
disposition bearelh sway in the heart ; but now when it is a more indifferent thing, whether God be pleased or displeased, or not so greatly minded, when a man beginneth to please his flesh or men, and can dispense with his duty to God, and our intention is less sincere, not so much to please and honour God, as to gratify ourselves, then love is decayed. Secondly, The next is like it, a fear to offend. If you can be content to do anything and suffer anything, rather than displease God, and lose his favour, God's love is dearer than life, his displeasure more formidable than death itself, love is strong : Gen, xxxix. 9, ' How can I do this wickedness and sin against God ? ' But "when this fear to offend is weakened, your love decayeth. Thirdly, A desire to enjoy him in Christ. A strong bent and tendency of heart towards God argueth a strong love. AVhen we cannot apprehend ourselves happy without him, count all things dung and dross, Phil, iii. 7-9, when we desire a sense of his love, or our reconciliation by Christ, this vehement desire after Christ cannot endure to want him, if we are deeply affected with that w^ant, and make hard pursuit after him : Ps. Ixiii. 8, ' My soul foUoweth hard after thee.' We desire his grace, or sanctifying Spirit, are here hungering and thirsting after righteousnes.s, and the perpetual vision of him hereafter. As our desires abate, so there is some abatement of the degree of our love. Fourthly, Delighting in him, or in the testimonies of liis favour, more than in any worldly thing : Ps. iv. 6, ' Thou hast put more gladness into my heart, than in the time when their corn and ■wine is increased ; ' and Ps. cxix. 14, ' I delight in the w^ay of thy testimonies more than in all riches.' Accordingly there is an observing of his coming and going, his presence or absence ; we mourn for the one, Mat. ix. 1.5 ; we rejoice in the other, when God is favourable and propitious, either manifesting his love to us, or helping us in our obedience to him.
(2.) Intermission of acts, or effects of love. These more sensibly declare the former ; for the weakness or strength of the decree ^ is seen by the effects ; when the heart grows cold and listless, and loose in our love to God, the soul is not made fruitful by it. Now the effects of love do either concern God, sin, or the duties of obedience.
(1st.) With respect to God. Love as to the effects of it is often des- cribed— First, By thinking and speaking often of him : Ps. Ixiii. 6, ' I remember thee on my bed, and meditate of thee in the night watches ; ' and, Ps. civ. 24, 'My meditation of him shall be sweet.' The wicked are described to be those that forget God, Ps. ix. 17 ; and seldom or never think of his name : Ps. x. 4, ' God is not in all their thoughts.' It is the pleasure of the soul to set the thoughts on work upon the object of our love. Now when our hearts and minds swarm with vain thoughts and idle imaginations, and thoughts of God are utter strangers to us, if they rush into our minds, they are entertained as unwelcome guests, you have no delight in them ; it is to be feared your love is decayed. For surely a man that loveth him wdll think often upon him, and speak reverently of him, and be remembering God both in company and alone ; upon all occasions his main business lieth with God. He is still to do his will, to seek his glory, and to live as in his sight and presence, and subsists by the constant supports he receiveth from him.