the words of it are emphatical unto the utmost of our comprehension: "My Son, my servant, mine elect, my beloved Son, in whom I rest, in whom I delight, and am well pleased." It is the will of God to leave upon our hearts a sense of this love unto Christ; for his voice came from heaven, not for his sake, who was always filled with a sense of this divine love, but for ours, that we might believe it.

This he pleaded as the foundation of all the trust reposed in him, and all the power committed unto him. "The Father loveth the Son, and hath given all things into his hand," John iii. 35. "The Father loveth the Son, and showeth him all things that himself doeth," John v. 20. And the sense or due apprehension of it is the foundation of Christian religion. Hence he prays that we may know that God hath loved him, John xvii. 23, 26.

In this sense, the person of Christ is the parov dexTixòv-the first πρῶτον δεκτικόν—the recipient subject of all that divine love which extends itself unto the church. It is all, the whole of it, in the first place fixed upon him, and by and through him is communicated unto the church. Whatever it receives in grace and glory, it is but the streams of this fountain—love unto himself. So he prays for all his disciples, "that the love,” saith he, “wherewith thou hast loved me may be in them, and I in them,” John xvii. 26. They can be partakers of no other love, neither in itself nor in its fruits, but that alone wherewith the Father first loved him. He loveth him for us all, and us no otherwise but as in him. He makes us "accepted in the Beloved," Eph. i. 6. He is the Beloved of the Father xar' ¿oxǹv; as in all things he was to have the pre-eminence, Col. i. 18. The love of the body is derived unto it from the love unto the Head; and in the love of him doth God love the whole church, and no otherwise. He loves none but

as united unto him, and participant of his nature.

Wherefore the love of the Father unto the Son, as the onlybegotten, and the essential image of his person, wherein the ineffable delight of the divine nature doth consist, was the fountain and cause of all love in the creation, by an act of the will of God for its representation. And the love of God the Father unto the person of Christ as incarnate, being the first adequate object of divine love wherein there is anything "ad extra," is the fountain and especial cause of all gracious love towards us and in us. And our love unto Christ being the only outward expression and representation of this love of the Father unto him, therein consists the principal part of our renovation into his image. Nothing renders us so like unto God as our love unto Jesus Christ, for he is the principal object of his love;in him doth his soul rest―in him is he always well pleased. Whereever this is wanting, whatever there may be besides, there is nothing of the image of God. He that loves not Jesus Christ, let him be

Anathema Maranatha; for he is unlike unto God,--his carnal mind is enmity against God.

(2.) Among those who are in the image of God, the angels above are of the first consideration. We are, indeed, as yet much in the dark unto the things that are “within the veil." They are above us as unto our present capacity, and hid from us as unto our present state; but there is enough in the Scripture to manifest the adhesion of angels unto the person of Christ by divine love. For love proceeding from sight is the life of the church above; as love proceeding from faith is the life of the church below. And this life the angels themselves do live. For

[1.] They were all, unto their inexpressible present advantage and security for the future, brought into that recovery and recapitulation of all things which God hath made in him. He hath "gathered together in one all things in Christ, both which are in heaven, and which are on earth, even in him," Eph. i. 10. The things in heaven, and things on earth-angels above, and men below-were originally united in the love of God. God's love unto them, whence springs their mutual love between themselves, was a bond of union between them, rendering them one complete family of God in heaven and earth, as it is called, Eph. iii. 15. On the entrance of sin, whereby mankind forfeited their interest in the love of God, and lost all love unto him, or anything for him, this union was utterly dissolved, and mutual enmity came into the place of its principle in love. God is pleased to gather up these divided parts of his family into one-in one head, which is Christ Jesus. And as there is hereby ja union established again between angels and the church in love, so their adherence unto the head, the centre, life, and spring of this union, is by love, and no otherwise. It is not faith, but love, that is the bond of this union between Christ and them; and herein no small part of their blessedness and glory in heaven doth consist.

[2.] That worship, adoration, service, and obedience, which they yield unto him, are all in like manner animated with love and delight. In love they cleave unto him, in love they worship and serve him. They had a command to worship him on his nativity, Heb. i. 6; and they did it with joy, exultation, and praises-all effects of love and delight-Luke ii. 13, 14. And as they continue about the throne of God, they say, with a loud voice, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing," Rev. v. 12. Their continual ascription of glory and praise unto him is an effect of reverential love and delight; and from thence also is their concernment in his gospel and grace, Eph. iii. 9, 10; 1 Peter i. 12. Nor without this love in the highest degree can it be conceived how they

should be blessed and happy in their continual employment. For they are "all ministering spirits, sent forth to minister for the heirs of salvation," Heb. i. 14. Were they not acted herein by their fervent love unto Christ, they could have no delight in their own ministry.

We have not, we cannot have, in this world, a full comprehension of the nature of angelical love. Our notions are but dark and uncertain, in things whereof we can have no experience. Wherefore, we cannot have here a clear intuition into the nature of the love of spirits, whilst our own is mixed with what derives from the actings of the animal spirits of our bodies also. But the blessedness of { angels doth not consist in the endowments of their nature-that they are great in power, light, knowledge, and wisdom; for, notwithstanding these things, many of them became devils. But the excellency and blessedness of the angelical state consist in these two things:1st, That they are disposed, and able constantly, inseparably, universally, uninterruptedly, to cleave unto God in love. And as they do so unto God, so they do unto the person of Christ; and through him, as their head, unto God, even the Father. 2dly, Add hereunto that gracious reflex sense which they have of the glory, dignity eternal sweetness, and satisfaction, which arise from hence, and we have the sum of angelical blessedness.

(3.) The church of mankind is the other part of the rational creation whereon the image of God is renewed. Love unto the person of Christ, proceeding from faith, is their life, their joy, and glory. It was so unto the church under the Old Testament. The whole Book of Canticles is designed to no other purpose, but variously to shadow forth, to insinuate and represent, the mutual love of Christ and the church. Blessed is he who understands the sayings of that book, and hath the experience of them in his heart. The 45th, Psalm, among others, is designed unto the same purpose. All the glorious descriptions which are given of his person in the residue of the prophets, were only means to excite love unto him, and desires after him. Hence is he called in non, Hag. ii. 7, "The Desire of all nations ❞—he alone who is desirable unto, and the only beloved of the church gathered out of all nations.

The clear revelation of the person of Christ, so as to render him the direct object of our love, with the causes and reasons of it, is one of the most eminent privileges of the New Testament. And it is variously attested in precepts, promises, instances, and solemn approbations.

Wherever he supposeth or requireth this love in any of his disciples, it is not only as their duty, as that which they were obliged unto by the precepts of the Gospel, but as that without which no other duty whatever is accepted by him. "If," saith he "ye love me, keep my

commandments," John xiv. 15. He so requires love unto himself, as not to expect or approve of any obedience unto his commands without it. It is a great and blessed duty to feed the sheep and lambs of Christ; yet will not he accept of it unless it proceeds out of love unto his person. "Simon, son of Jonas, lovest thou me? feed my lambs," John xxi. 15-17. Three times did he repeat the same words to him who had failed in his love towards him, by denying him thrice. Without this love unto him, he requires of none to feed his sheep, nor will accept of what they pretend to do therein. It were a blessed thing, if a due apprehension hereof did always abide with them that are called unto that work.

Hereunto doth he annex those blessed promises which comprise the whole of our peace, safety, and consolation in this world." He," saith he, "that loveth me, shall be loved of my Father, and I will love him, and manifest myself unto him," John xiv. 21; and verse 23, "My Father will love him, and we will come unto him, and make oyır abode with him." What heart can conceive, what tongue can express, the glory of these promises, or the least part of the grace that is contained in them? Who can conceive aright of the divine condescension, love, and grace that are expressed in them? How little a portion is it that we know of God in these things! But if we value them not, if we labour not for an experience of them according unto our measure, we have neither lot nor portion in the gospel. The presence and abode of God with us as a Father, manifesting himself to be such unto us, in the infallible pledges and assurances of our adoption-the presence of Christ with us, revealing himself unto us, with all those ineffable mercies wherewith these things are accompanied-are all contained in them. And these promises are peculiarly given unto them that love the person of Christ, and in the exercise of love towards him.

Hereunto are designed the Gospel Gerizim and Ebal—the denunciation of blessings and curses. As blessings are declared to be their portion "who love the Lord Jesus in sincerity," Eph. vi. 24,-so those who love him not, have the substance of all curses denounced against them, even "Anathema Maranatha," 1 Cor. xvi. 22. So far shall such persons be, whatever they may profess of outward obedience unto the Gospel, from any blessed interest in the promises of it, as that they are justly liable unto final excision from the church in this world, and eternal malediction in that which is to come.

It is evident, therefore, that the love of the church of believers unto the person of Christ is not a distempered fancy, not a deluding imagination, as some have blasphemed; but that which the nature of their relation unto him makes necessary-that wherein they express their renovation into the image of God-that which the

Scripture indispensably requires of them, and whereon all their spiritual comforts do depend. These things being spoken in general the particular nature, effects, operations, and motives of this divine love, must now be farther inquired into.

CHAPTER XIII.

The Nature, Operations, and Causes of Divine Love, as it respects the Person of Christ.

That we may the better understand that love unto the person of Christ which we plead for, some things must be premised concerning the nature of divine love in general; and thereon its application unto the particular actings and exercise of it which we inquire into will be plain and easy.

God hath endowed our nature with a faculty and ability of fixing our love upon himself. Many can understand nothing of love but the adherence of their minds and souls unto things visible and sensible, capable of a present natural enjoyment. For things unseen} especially such as are eternal and infinite, they suppose they have a veneration, a religious respect, a devout adoration; but how they should love them, they cannot understand. And the apostle doth grant that there is a greater difficulty in loving things that cannot be seen, than in loving those which are always visibly present unto us, 1 John iv. 20. Howbeit, this divine love hath a more fixedl station and prevalency in the minds of men than any other kind of love whatever. For

1. The principal end why God endued our natures with that great and ruling affection, that hath the most eminent and peculiar power and interest in our souls, was, in the first place, that it might be fixed on himself—that it might be the instrument of our adherence unto him. He did not create this affection in us, that we might be able by it to cast ourselves into the embraces of things natural and sensual. No affection hath such power in the soul to cause it to cleave unto its object, and to work it into a conformity unto it. Most other affections are transient in their operations, and work by a transport of nature-as anger, joy, fear, and the like; but love is capable of a constant exercise, is a spring unto all other affections, and unites the soul with an efficacy not easy to be expressed unto its object. And shall we think that God, who made all things for himself, did create this ruling affection in and with our natures, merely that we might be able to turn from him, and cleave unto other things with a power and faculty above any we have of adherence