There Can Be No God Without Love

God, considered as the Infinite, or I AM, sustains a fixed and necessary relation to everything which is. His relation to space is realized and fulfilled in his omnipresence. His relation to duration finds its expression and fulfillment in his eternity. His relation, as an infinite and perfect being to objects of knowledge, is realized and fulfilled in his omniscience. His relation to percipient and sentient beings, to all beings that are susceptible of happiness, is corresponded to and completed by his love; or, what is the same thing, by his desire of their happiness. So that it may be said, that he is present to and envelopes time by his eternity, space by his omnipresence, all things knowable by his omniscience, and all percipient and sentient existences by his LOVE. And as there can be no God without eternity, no God without omniscience and omnipresence, so, still more truly and emphatically, there can be no God without love. Take  away  love, and then, in distinction from the infinity of his natural existence, nothing which constitutes God, remains; nothing to give birth to happy existences, nothing to protect them and to secure their happiness, nothing to give them confidence, nothing lovely, and nothing to be loved. Take away love from the divine nature, and what would remain would be either an infinite indifferent being, or an infinite Satan.

— A Treatise on Divine Union (1851) Part 4, Chapter 2.

God Is Love

We must understand what God's love is, before we can understand the union of God and man in love. And in doing this our attention is first arrested by the declaration of the Scriptures, — a declaration which is worthy of the particular notice of Christians,— that "God is love." It would be difficult to find a parallel form of expression. It is not anywhere said of God, so far as we recollect, that he is omniscience, or that he is omnipresence. It is true that the attributes of omniscience and omnipresence are essential to him as an infinite existence; but it should always be remembered that God is something more than infinity. There must be something beyond and above infinity, which shall baptize it with the character of goodness; otherwise there is no God. "God is Love."

God is love by essence.  That is to say, love is forever and unchangeably essential to his existence  as God. He was not at first, as some may be led to suppose, a mere percipient being, having all knowledge, who formed conjecturally an idea of love, came to the conclusion that it was a good and desirable thing, and then added it as an accessory to his original existence. On the contrary, God always had a heart; always had a true and effective sensibility, operating, by an eternal law of action, in the line of right and goodness. And if, by universal consent, the heart takes the precedence of the head, — if no greatness of intellect can elevate and save a man who has evil and depraved affections, — then God cannot be what he is, the infinitely desirable and infinitely good, without love as the central and leading element, the basis and the completion of his character.

— adapted from A Treatise on Divine Union (1851) Part 4, Chapter 2.

The Secret Place

The Little Crosses

As a general thing, it may be expected that all Christians will find themselves able to bear the GREAT CROSSES of life, because they come with observation; they attract notice by their very magnitude; and by putting the soul on its guard, give it strength to meet them. But happy, thrice happy is he, who can bear the LITTLE CROSSES, which ever lie in wait, and which attack us secretly and without giving warning, like a thief in the night.

— Religious Maxims (1846) LXXI.

The Shield of Faith

In believing in the possibility of present sanctification, and in combining with this belief the determination to attain to it, we realize in ourselves the possession of that shield of faith mentioned in the Scriptures, by means of which we are enabled to quench the fiery darts of the adversary.  On the contrary, in rejecting this belief, and in acting in accordance with this rejection, we throw away our shield; and it is no more than reasonable to expect that we shall be pierced through and through with the enemy's weapons.

— Religious Maxims (1846) LXX.

Suffering as the Test of Love

It is a great practical principle in the religious life, that a state of suffering furnishes the test of love.  When God is pleased to bestow his favors upon us, when his blessings are repeated every hour, how can we tell whether we love him for what he is  or for what he  gives? But when, in seasons of deep and varied afflictions, our heart still clings to him as our only hope and only joy, we may well say, "Thou knowest all things. Thou knowest that I love thee."

— Religious Maxims (1846) LXIX.

The Opposites of Humility

It  will help us to ascertain whether we are truly humble, if we inquire whether we are free from the opposites of humility. The opposites of a humble state of mind, (or at least those things which sustain a divergent and antagonist relation,) are impatience, uneasiness, a feeling that something and perhaps much depends on ourselves, undue sensitiveness to the praise and the reproofs of men, and censoriousness. No man should account himself truly humbled, who is the subject of these unhappy states of mind.

— Religious Maxims (1846) LXVIII.