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nature of this love commanded us; then, to show some means of attaining it; lastly, to propound some inducements to the purchase and practice thereof.

I. For the first part; we may describe love in general (for it seems not so easy to define it exactly) to be an affection or inclination of the soul toward an object, proceeding from an apprehension and esteem of some excellency or some conveniency therein, (its beauty, worth, or usefulness,) producing thereon, if the object be absent or wanting, a proportionable desire, and consequently an endeavor to obtain such a propriety therein, such a possession thereof, such an approximation or union thereto, as the thing is capable of; also a regret and displeasure in the failing so to obtain it; or in the want, absence, and loss thereof; likewise begetting a complacence, satisfaction, and delight in its presence, possession, or enjoyment; which is moreover attended with a good-will thereto, suitable to its nature; that is, with a desire that it should arrive unto and continue in its best state; with a delight to perceive it so to thrive and flourish; with a displeasure to see it suffer or decay in any wise; with a consequent endeavor to advance it in all good, and preserve it from all evil. Which description containing the chief properties of love in common, do in some sort (not to insist on abstracted notions, or in examples remote from our purpose) all of them well agree to that love which we owe to God, according to the tenor of this law, and in the degree therein expressed; that is, in the best manner and highest degree; for even of this divine love the chief properties (prerequisite thereto, or intimately conjoined therewith, or naturally resulting from it) I conceive are these.

1. A right apprehension and firm persuasion concerning God, and consequently a high esteem of him as most excellent in himself and most beneficial to us: for such is the frame of our soul, that the perceptive part doth always go before the appetitive, that affection follows opinion, that no object otherwise moves our desire, than as represented by reason, or by fancy, good unto us: what effect will the goodliest beauty, or the sweetest harmony have on him, who wants sense to discern, or judgment to prize them? This is our natural way of acting; and according to it, that we may in due measure love God, he

must appear proportionably amiable, and desirable to us; we must entertain worthy thoughts of him, as full of all perfection in himself; as the fountain of all good; as the sole author of all that happiness we can hope for or receive: as he, in possession of whom we shall possess all things desirable; in effect and virtue, all riches, all honors, all pleasure, all good that we are capable of; and without whom we can enjoy no real good or true content: which esteem of him, how can it otherwise than beget affection toward him? If the faint resemblances, or the slender participations of such excellences (of that incomprehensible wisdom, that uncontrollable power, that unconfined bounty, that unblemished purity, which are united in him, and shine from him with a perfect lustre; if, I say, the very faint resemblances, and imperfect participations of these excellences) discerned in other things, are apt to raise our admiration, and allure our affection toward them; if the glimmering of some small inconsiderable benefit, the shadow of real profit discovered in these inferior empty things, is able so strongly to attract our eyes, and fix our hearts on them, why should not from a like, but so much greater cause, the like effect proceed? whence can it be that the apprehension of an object so infinitely lovely, so incomparably beneficial (if not passing cursorily through our fancy, but deeply impressed on our mind) should not proportionably affect and incline us toward him with all that desire, that delight, that good-will which are proper to love? If we think, as the psalmist did, that there is none in heaven or in earth comparable to God,' (comparable in essential perfection, comparable in beneficial influence,) why should we not be disposed also to say with him; Whom have I in heaven but thee? and there is none on earth that I desire besides thee.' Such a reverent esteem is the proper foundation on which true love is built, and which upholds it: whence, as the love of God doth commonly denote all the duties of religion; so doth fear (or reverence to him) likewise in Scripture style comprehend and express them all; it being the root from whence love doth sprout, and by which it is nourished; it being the beginning of that true wisdom by which we embrace and fasten our affection on the sovereign good. Hence we may observe that those devout persons, whose hearts were fullest of

this love, their minds were most employed in meditation on the divine excellences, and on the beneficial emanations from them in bounty and mercy on the creatures; their tongues being tuned by their thoughts, and their inward esteem breaking forth into praise. Every day, all the day long, at all times did they bless God, praise his name, speak of his righteousness, show forth his salvation,' as the psalmist expresses his practice, arising from love enlivened by the esteem of God, and the apprehension of his excellent goodness: from whence also that strong faith, that constant hope, that cheerful confidence they reposed in him; that hearty approbation of all his counsels and purposes; that full acquiescence of mind in his proceedings; that intire submission of their understanding to his discipline, and resignation of their will to his good pleasure; that yielding up themselves (their souls and bodies, their lives and goods) to his disposal, with all the like high effects and pregnant signs of love did flow: but,

2. Another property of this love is an earnest desire of obtaining a propriety in God; of possessing him, in a manner, and enjoying him; of approaching him, and being, so far as may be, united to him. When we stand on such terms with any person, that we have a free access unto and a familiar intercourse with him; that his conversation is profitable and delightful to us; that we can on all occasions have his advice and assistauce; that he is always ready in our needs, and at our desire, to employ what is in him of ability for our good and advantage, we may be said to own such a person, to possess and enjoy him; to be tied, as it were, and joined to him (as it is said

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the soul of Jonathan was knit to the soul of David, so that he loved him as his own soul.') And such a propriety in, such a possession of, such an alliance and conjunction to himself, God vouchsafes to them who are duly qualified for so great a good. He was not ashamed,' saith the Apostle concerning the faithful patriarchs, to be called their God;' to be appropriated in a manner unto them; and, He that acknowlegeth the Son,' saith St. John concerning good Christians, kai Tov Tarépa exeι, 'hath' (or possesseth) the Father also:' and to seek; to find; to draw near to; to cleave unto; to abide with, to abide in; and such other phrases frequently do occur in

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Scripture, denoting that near relation which good men stand in toward God; implying that he affords them a continual liberty of access and coming into his especial presence, that he admits them to a kind of converse and communion with himself, full of spiritual benefit and delight; that bearing an especial goodwill and favor toward them, he is disposed to exert his infinite wisdom and power in their behalf; is ready to impart all needful and convenient good unto them (help in their needs, supply in wants, protection in dangers; the direction, assistance, and comfort of his Holy Spirit; pardon of sins and peace of conscience; all the blessings of grace here, and all the felicities of glory hereafter;) such an interest, as it were, in God and a title unto him, such a possession and enjoyment of him we are capable of obtaining and as that enjoyment is in itself infinitely above all things desirable; so, if we love God, we cannot surely but be earnestly desirous thereof; a cold indifferency about it, a faint wishing for it, a slothful tendency after it, are much on this side love; it will inflame our heart, it will transport our mind, it will beget a vigorous and lively motion of soul toward it for love, you know, is commonly resembled unto, yea even assumes the name of fire; for that it warms the breast, agitates the spirits, quickens all the powers of soul, and sets them on work in desire and pursuance of the beloved object: you may imagine as well fire without heat or activity, as love without some ardency of desire. Longing and thirsting of soul; fainting for, and panting after; crying out, and stretching forth the hands toward God; such are the expressions signifying the good psalmist's love; by so apt and so pathetical resemblances doth he set out the vehemency of his desire to enjoy God. I need not add concerning endeavor; for that by plain consequence doth necessarily follow desire: the thirsty soul will never be at rest till it have found out its convenient refreshment: if we, as David did, do long after God,' we shall also with him earnestly seek God;' nor ever be at rest till we have found him. Coherent with this is a

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3. Third property of this love, that is, a great complacence, satisfaction, and delight in the enjoyment of God: in the sense of having such a propriety in him; in the partaking those emanations of favor and beneficence from him; and consequently

in the instruments conveying, in the means conducing to such enjoyment for joy and content are the natural fruits of obtaining what we love, what we much value, what we earnestly desire. Yea, what we chiefly love, if we become possessed thereof, we easily rest satisfied therewith, although all other comforts be wanting to us. The covetous person, for instance, who dotes on his wealth, let him be pinched with the want of conveniences; let his body be wearied with toil; let his mind be distracted with care; let him be surrounded with obloquy and disgrace-at mihi plaudo ipse domi; he nevertheless enjoys himself in beholding his beloved pelf: the ambitious man likewise, although his state be full of trouble and disquiet; though he be the mark of common envy and hatred; though he be exposed to many crosses and dangers; yet while he stands in power and dignity, among all those thorns of care and fear, his heart enjoys much rest and pleasure. In like manner we may observe those pious men, whose hearts were endued with this love, by the present sense, or assured hope of enjoying God, supporting themselves under all wants and distresses; rejoicing, yea, boasting and exulting in their afflictions; and no wonder, while they conceived themselves secure in the possession of their hearts' wish; of that which they incomparably valued and desired above all things; which by experience they have found so comfortable and delicious: O taste and see," exclaims the psalmist, inspired with this passion, O taste and see, that the Lord is good: how excellent is thy loving-kindness, O Lord! They (they who enjoy it) shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures: A day in thy courts is better than a thousand:'My soul shall be satisfied as with marrow and fatness:' so did those devout practisers of this duty express the satisfaction they felt in God, and in those things whereby he did impart the enjoyment of himself unto them. So did the light of God's countenance cheer their heart; so did his loving-kindness appear better than life itself unto them. Hence do they so frequently enjoin and exhort us to be glad; to delight ourselves: to glory! to rejoice continually in the Lord; in the sense of his goodness, in the

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