of the PERSON Of CHRIST. 97 conformity unto it. Mott other affe&ions are tranfient in their opera- tions, and work by a tranfport of nature, asanger, joy, fear and the , like. Butlove is capable of a conftant exercife, is a fpring unto all other affefti- ons, and unites the foul with an efficacy not eafy to be expreffed, unto itsobje&. And !hall we think that God who made all things for himfe f did create this ruling affe&ion in and with our natures, meetly 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 unto him ? Wherefore at our firft creation, and in our primitive condition, love was the very foul and quickening principle of the life ofGod, and on our adherenceunto him thereby, the continuance of our relation unto him, did depend. The law, rule and meafure of it was, Thou(halt love theLord thy God with all thyheart, andall thyfoul. For this end did God create thisaffe&ion in us, Not only our perfons.in their nature and being, but in all their powers and faculties, were fitted and prepared unto this end, of living unto God, and comingunto the enjoymentofhim. And all their exercife on created objects was to be diredled unto this end. Wherefore the placing of our love on any thing beforeGod, or above him, is a formal expreflion ofout apoftafy from him. a. Divine excellencies are a proper adequate objeel of our love. The will indeed can adhere unto nothing in love, but whatthe underftanding apprehends as unto its truth and being. But it is not neceffary that the underftanding do fully comprehend the whole nature of that which the will doth fo adhere unto. Where á difcovery is made unto and by the mind of real goodnefs and amiablenefs, the will there can clofe with its affections. And thefe are apprehended as abfolutely the molt perfeft in the divine nature and holy properties of it. Whereas therefore not only that which is the proper objeft of love is in the divine excellencies, but it is there only perfectly and abfolutely, without the mixtureof any thing that fhould give it an allay, as there is in all creatures, they are the moft fuitable and adequate objeft of our love. There is no greater difcovery of the depravationof our natures by tiny, and degeneracy of our wills from their original re&itude, than that whereas we are fo prone to the love of other things, and therein do feek for fatisfa&ion unto our fouls, where ir- is not to be obtained, his fo hard and difficult to raife our hearts unto the love of God. Were it not for that depravation, he would always appear as the only fuitable and fatisfadory objeft unto our affections. 3. The efpecial object of divine gracious love, is the divine goodnefs. How great is hisgoodnefr, bow great is his beauty! Zech. ix. 17. Nothing is amiable, or a proper objeft of love, but what is good, and as it is fo. Hence divine goodnefs which is infinite, bath an abfolutely perfeft amiable- nefs accompanying of it. Becaufe his goodnefs is inexpreffible, his beauty is fo. How great is his goodnefs, how great is his beauty! Hence are we called to give thanks unto the Lord, and to rejoice in him, which are the effects of love, becaufe be is good, Pfal. evi. t. cxxxvi. r. Neither is divine goodnefs the efpecial objeft of ourlove as abfolutely confidered. But we have a refpeft unto it, as comprehenfive ofall that mercy, grace and bounty, which are fuited to give us the bell reliefin our prefent condition, and aneternal future reward. Infinite goodnefs exerting it felf in all that mercy, grace, faithfulnefs and bounty which are needful unto our relief and bleffednefs in our prefent condition is theproper objeft of our love. Whereas therefore this is done only in Chrift, there can beno true love of the divine goodnefs, butin and through him alone. The goodnefs of God as a creator, preferver and rewarder, was a fufficient, yea the adequate B b objeft ei
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