A Treatise of Knowledge and Love, Part 2 · Chapter 18
Chap. 18.
Exh. Bend all your Studies and Labours to the exerciſe and increaſe of Love, both of God and Man, and all good works.
THE greateſt, beſt and ſweeteſt work ſhould have the greateſt diligence. This great Commandment muſt be obeyed with the greateſt care. The work of love muſt be the work of our whole life: If you cannot learn to pray and preach, no nor to follow a worldly trade, without ſtudy and much Exerciſe, how think you to be proficients in the love of God without them? Do this well, and all is done. O happy Souls that are habituated and daily exerciſed in this work! Whoſe new nature, and life and ſtudy, and buſineſs, is holy Love.
1. How Divine, how High and Noble is this life; To live in a humble friendſhip with God and all his holy ones? All animals naturally Love their like, and converſe according to their Love: And men as men have as much ſociable Love to men as the love of ſin and inordinate ſelf-love will allow them: And they that truly love God and Holineſs, and Saints, do ſhew that they have ſome connatural ſuitableneſs to theſe excellent Objects of their love. Nothing more aptly denominateth any man Divine and Holy, than Divine and Holy Love. How elſe ſhould Souls have Communion with God? His common Influx all creatures receive? In him all live and move and have their being: But when his Love kindleth in us a reflecting Love, this is felicity itſelf. Yea it is much nobler than our felicity: For though our felicity conſiſt in Loving God, and being Beloved of him, yet it is a far more excellent thing by reaſon that God is the Object of our love, than by reaſon that it is our felicity: Gods intereſt advanceth it more than ours: And though they are not ſeparable, yet being diſtinguiſhable, we ſhould love God far more as God, and perfect goodneſs in himſelf, than as he or this love is our own felicity.
2. This life of love is the true improvement of all Gods Doctrines, Ordinances, Mercies, Afflictions, and other Providences whatſoever! For the uſe of them all is to lead us up to Holy Love, and to help us in the daily exerciſe of it. What is the Bible elſe written for, but to teach us to Love and to exerciſe the fruits of Love? What came Chriſt from Heaven for, but to demonſtrate and reveal Gods love and lovelineſs to man, and by reconciling us to God, and freely pardoning all our ſins, and promiſing us both Grace and Glory, to ſhew us thoſe motives which ſhould kindle Love, and to ſhew us that God is moſt ſuitable and worthy of our Love, and to fill us with the Spirit of love, which may give us that which he commandeth us. What is it that we read books for, and hear Sermons for, but to kindle and exerciſe holy Love? What joyn we for in the Sacred worſhip of the aſſemblies, but that in an united flame of holy love, we might all mount up in praiſe to Jehovah? What is the Lords day ſeparated to, but the tidings of love, the Sufferings Victories, and Triumphs of our Saviours love, the Taſts and Proſpects of Gods love to us, and the lively and joyful exerciſe of ours to him, and to each other? What uſe are the Sacraments of, but that being entertained at the moſt wonderful Feaſt of Love, we ſhould taſt its ſweetneſs and pour out the grateful ſenſe of it in holy Thankſgiving and Praiſe, and the exerciſe of uniting love to one another? What are Church Societies or Combinations for but the loving Communion of Saints? Which the primitive Chriſtians expreſſed by ſelling all, and living in a Community of love, and ſtedfaſtly continuing in the Apoſtles Doctrine, and Fellowſhip, and breaking of bread and Prayer? What are all Gods mercies for but that as by Love tokens we ſhould taſt that he is Love and Good, and ſhould by that taſt be inclined to returns of Love? Nay what are Civil Societies, but loving Communions, if uſed according to their natures. Did they not love each other, ſo many Bees would never hive and work together, nor ſo many Pigeons dwell peaceably in one Dove-houſe, nor fly together in ſo great flocks. What is the whole Chriſtian Faith for, but the doctrine of holy love believed, for the kindling and exerciſe of our love? what is faith itſelf but the bellows of love? What is the excellency of all good works, and gifts and endowments, but to be the exerciſes of love to God and man, and the incentives of our brethrens Love? Without love all theſe are dead Carkaſſes, and as nothing, and without it we our ſelves are as nothing; yea though we give all that we have to the poor, or give our bodies like martyrs to be burnt, or could ſpeak with the tongue) the Orthodoxneſs and Elegancy) of Angels, we were but as ſounding braſs and as a tinkling Cymbal. James knew what he ſaid, when he ſaid that Faith without works is dead, becauſe without love it is dead, which thoſe works are but the body or the fruit of.
3. This life of Love is the perfection of mans faculties as to their intended end and uſe. As all the operations of the lower faculties, (Vegetative and Senſitive) are ſubordinate to the uſe and operations of the Intellectual part, which is the higher, ſo all the Acts of the Intellect itſelf, are but ſubſervient and Dirigent to the Will (or Love) and Practice. The underſtanding is but the Eye by which the Soul ſeeth what to love, and chooſe or refuſe, and what to do or to avoid. Love is the higheſt act of our higheſt faculty; And complacency in the higheſt infinite good, is the higheſt of all the acts of Love. This is the State of the Soul in its Ripeneſs and Mellow Sweetneſs, when it is delightful, embracing its moſt deſired object, and is bleſſed in the fruition of its ultimate end. All other Graces and Duties are Servants unto this. They are the parts indeed of the ſame new creature, but the Hands and Feet are not the Heart.
4. For Love is the very foretaſt of Heaven; the beginning of that felicity which ſhall there be perfect. In Heaven all Saints ſhall be as One; and all united to their glorious Head, as he is united to the Father (diſparities allowed,) Joh. 17.24. And what more uniteth Souls than Love? Heaven is a ſtate of Joyful Complacence; and what is that but Perfect Love? The Heavenly work is perfect Obedience and Praiſe: And what are theſe but the actions and the breath of Love?
5. Therefore they that live this life of Love, are fitter to die, and readier for Heaven, than any others. Belief is a foreſight of it; but Love is a foretaſt; the firſt fruits, and our earneſt and pledge. He that Loveth God, and Chriſt, and Angels, and Saints, and perfect Holineſs, and Divine Praiſe, is ready for Heaven, as the Infant in the womb is ready for birth, at the fulneſs of his time: But other Chriſtians, whoſe Love is true, but little to their fears, and damped by darkneſs, and too much love of the body and this world, do go as it were by untimely birth to Heaven; and thoſe in whom the love of the body is predominant, come not thither (in that ſtate) at all. The God of Grace and Glory will meet that Soul with his felicitating embracements, who panteth and breatheth after him by Love: And as Love is a kind of Union with the Heavenly Society, the Angels, who love us better than we love them, will be ready to convey ſuch Souls to God. As the living dwell not in the graves among the dead, and the dead are buried from among the living; ſo holy Souls, who have this life of Love, cannot be among the miſerable in Hell, nor the dead in ſin among the bleſſed.
6. Therefore this life of holy Love, doth ſtrengthen our Belief it ſelf. Strong Reaſons that are brought for the Immortality of Souls, and the future Glory, are uſually loſt upon unſanctified hearers; yea with the Doctors themſelves that uſe them: When they have perſwaded others that there is a Heaven for Believers, and that by Arguments in themſelves unanſwerable, they have not perſwaded their own hearts; but the predominant Love of Fleſh and Earth, doth byaſs their underſtandings, and maketh them think that they can confute themſelves. Their guſt and inclination prevaileth againſt Belief: And therefore the greateſt Scholars are not always the ſtrongeſt Believers. But holy Love, when it is the Habit of the Soul, as it naturally aſcendeth; ſo it eaſily believeth that God, that Glory to which it doth aſcend. The guſt and experience of ſuch a Soul aſſureth it that it was made for Communion with God, and that even in this life ſuch Communion is obtained in ſome degree; and therefore it eaſily believeth that it is Redeemed for it, and that it ſhall perfectly enjoy it in Heaven for ever. Though Glory be here but ſeminally in Grace, and this world be but as the womb of that better world for which we hope, yet the life that is in the Embrio and ſeed, is a confirming Argument for the perfection which they tend to. O that men knew what holy Love doth ſignifie and foretel! As the ſeed or Embrio of a man becometh not a Beaſt or Serpent; ſo he that hath the habitual Love of God, and Heaven, and Holineſs, is not capable of Hell, no more than the Lovers of worldlineſs and ſenſuality are capable of preſent Communion with God, and of his Glory. God doth not draw mens Hearts to Himſelf, nor kindle Heavenly deſires in them in vain. He that hath the Spirit of Chriſt, hath the Witneſs in himſelf, that Chriſt and his Promiſes of Life are true, 1 John 5.10, 11, 12. And what is this Spirit, but the Habit of Divine and Heavenly Love, and its concomitants? May I but feel my Soul inflamed with the fervent Love of the Heavenly Perfection, ſurely it will do more to put me quite out of doubt of the certainty of that bleſſed ſtate, than all Arguments without that Love can do.
7. And holy Love will be the ſureſt Evidence of our Sincerity; which many old Writers meant, that called it, The Form of Faith and other graces: As means, as means, are informed by their aptitudinal reſpect unto the End; ſo Love, as it is the Final Act upon God the Final Object, thus informeth all ſubordinate Graces and Duties as they are means. And as all Morality is ſubjected in the Will as the proper primary ſeat, and is in the Intellect, executive power, and ſenſes only by participation, ſo far as their acts are imperate by the Will; ſo Love and Volition being really the ſame thing, it may accordingly be ſaid, that nothing is any further acceptable to God, than it is Good; and nothing is morally Good any further than it is voluntary or willed; and to be willed (as Good, as End, or as Means) and to be Loved, are words that ſignifie the ſame. No preaching, praying, faſting, &c. no fear of puniſhment, no belief of the Truth, &c. will prove us ſincere and juſtified, any further than we can prove, that all this either cometh from, or is accompanied with Love, that is, with a Conſenting Will. With the heart man believeth unto righteouſneſs, Rom. 10. And, If thou believe with all thy heart, thou mayeſt be baptized, ſaith Philip to the Eunuch, Acts 8. My Son, give me thy heart, is Wiſdom's invitation. All's nothing without the heart, that is, without willingneſs or Love. They that love moſt are ſurelieſt forgiven, and have moſt holineſs or grace, how unskifull ſoever they may be in their expreſſions. The ſealing Spirit of Adoption, is the Spirit of Love, and the Abba Father, and the unexpreſſed groans of filial Love, are underſtood and acceptable to God. A Loving Deſire after God and Holineſs, is a better Evidence, than the moſt taking Tongue, or largeſt Knowledge.
8. This life of Holy Love will make all our Religion and Obedience eaſy to us; It will give us an alacrity to the performance, and a pleaſure in the practice of it; and ſo our obedience will be hearty, willing and univerſal. Who is averſe to that which he Loveth (unleſs for ſomething in it which he hateth?) All men go willingly and readily to that which they truly Love. Therefore it is ſaid that the Law is not made for a Righteous man: that is, a man that Loveth Piety, Temperance and Juſtice, and their ſeveral works, ſo far hath no need of Threatning Laws and Penalties to conſtrain him to it: And he that hateth ſin, ſo far hath no need of Legal Penalties to reſtrain him from it. Thus is the Law ſaid to be written in our Hearts; not as it is meerly in our knowledge and memory, but as the matter commanded is truly Loved by us, and the ſin forbidden truly hated. Even our Horſes will carry us cheerfully that way which they Love to go, and go heavily where they go againſt their Wills. Win mens Love, and the life and lips and all (according to power) will follow it.
9. And ſuch perſons therefore are likeſt to perſevere: men go unweariedly (if they be but able) where they go with Love. Eſpecially ſuch a Love, which groweth ſtronger as it draweth nearer the ſtate of perfection which it loveth; and groweth by daily renewed experiences and mercies, as Rivers grow bigger as they draw nearer to the Sea. We eaſily hold on in that we Love; But that which men loath, and their hearts are againſt; they are quickly weary of: And the weary perſon will eaſily be perſwaded to lie down: The root of a Apoſtaſie is already in thoſe perſons, who Love not the end which they pretend to ſeek, nor the work which they pretend to do.
10. Laſtly, holy Love is a pregnant, ſpreading, fruitful grace: It kindleth a deſire to do good to others, and to draw men to Love the ſame God and Heaven, and Holineſs which we love. It made Gods word to be to Jeremy as a burning Fire ſhut up in his Bones, he was weary of forbearing, Jer. 20.9. As fire kindleth fire, and is the active principle of vegetation (as I ſuppoſe) ſo Love kindleth Love, and is a kind of generative principle of Grace. Gods Love is the firſt cauſe; but Mans Love maketh them meet Inſtruments of Gods Love: For Love will be oft praiſing the God and Holineſs which is loved; and earneſtly deſireth that all others may Love and praiſe the ſame. The Soul is not indeed converted, till its Love is won to God and Goodneſs: A man may be terrified into ſome auſterities, ſuperſtitions or reformations, but he is not further holy than his Heart is won. And as every thing that generateth is apt to produce its like, ſo is Love, and the words and works of Love. And as Love is the Heart of Holineſs, ſo muſt it be of all fruitful Preaching and converſation, whatever the Words or Actions are, they are like no farther to win Souls, than they demonſtrate the Love of God, and of Holineſs, and of the hearers or ſpectators. As among amorous and vain perſons ſtrong Love appearing though by a look or word, doth kindle the like more than all complements that are known to be but feigned and affected words; ſo uſually Souls are won to God, as by the Preachers words and works of Love, the love and lovelineſs of God in Chriſt, are fullieſt made known.
Queſt. But how ſhould we reach this excellent Life of holy Love, which doth ſo far excel all knowledge.
Anſ. I have ſaid ſo much of this in the firſt part of my Chriſtian Directory, and other writings, that I muſt here ſay but little of it, leſt I be overmuch guilty of repetitions. Briefly,
Direct. I. Believe Gods Goodneſs to be equal to his Greatneſs. Gods three great primary Attributes are coequal, viz. His Power, his Wiſdom, and his Goodneſs! And then look up to the Heavens and think how Great and Powerful is that God that made and continueth ſuch a frame, as that Sun, and thoſe Stars, and thoſe Glorious unmeaſureable Regions where they are: Think what a World of Creatures God maintaineth in life, on this little lower Orb of Earth, both in the Seas and on the Land. And then think, O what is the Goodneſs which is equal to all this Power!
Direct. 2. Conſider how communicative this Infinite Goodneſs is: Why elſe is he called LOVE it ſelf? Why elſe made he all the World? And why did he make the Sun ſo Glorious? Why elſe did he animate and beautify the Univerſe, with the Life and Ornaments of Created Goodneſs? All his works ſhine by the ſplendor of that excellency which he hath put upon them; all are not equal, but all are Good, and their inequality belongeth to the Goodneſs of the Univerſe. The Communicative Nature with which God hath endowed all active Beings, (and the moſt Noble moſt) is an Impreſs of the Infinite communicative LOVE. Fire would communicate its Light, Heat and Motion to all paſſive objects which are capable of receiving it: How pregnant and fertile is the very Earth, with plants, flowers and fruits of wonderful variety, uſefulneſs and beauty! What plant is not natured to the propagation of its kind, yea to a plenteous multiplication? How many Seeds which are Virtual Plants, doth each of them bring forth at once; and yet the ſame plant, with all its off-ſpring, perhaps liveth many years for further multiplication: ſo that did not the far greateſt part of Seeds yearly periſh, there muſt be very many ſuch Earths to receive and propagate them: This Earth hath not room for the hundredth part: To ſhew us that the Active natures even of Vegetatives, do quite exceed in their pregnant communicative activity, the receptive capacity of all paſſive matter: which teacheth us to obſerve that all created Patients are unconceiveably too narrow to receive ſuch Communicative Influences, as Infinite pregnant LOVE can communicate, were there ſubjects to receive them.
It is wonderful to obſerve in all ſorts of Animals, the ſame multiplying communicative inclination! and what uſe the God of nature maketh even of ſenſual LOVE to all Generation? Uniting and Communicative LOVE is in all Creatures the incentive Principle of Procreation. And what a multitude of young ones will ſome one Creature Procreate, eſpecially Fiſhes to admiration? So that if other Fiſhes, with Men and other Creatures did not devour them, all the Waters on Earth could not contain them.
Yea our Moral Communicativeneſs alſo hath the ſame indication: He that knoweth much would fain have others know the ſame; ſecret knowledge kept to our ſelves only hath its excellent uſe; but it ſatisfieth not the mind, niſi te ſcire hoc ſciat alter, unleſs others know that you have ſuch knowledge, and unleſs you can make them know what you know: Holy Souls therefore have a fervent, but a regular deſire, and endeavour by communicative Teaching to make others wiſe: But proud Heretical Perſons, that overvalue their conceits, have an irregular Fornicating Luſt of Teaching; and adulterouſly invade the charge of others, preſuming that none can do it ſo wiſely and ſo well as they. Men will compaſs Sea and Land to make a Proſelyte; and Tares and Weeds are as much inclined to propagation as the Wheat. There is a marvellous deſire in the Nature of man to make others of their own Opinion; and when it is governed by Gods Laws, it is greatly beneficial to the World.
And even in Affections, as well as Knowledge, it is ſo: We would have others love thoſe that we love, and hate what we hate. Though where, by the inſufficiency of the narrow Creature, Men muſt loſe and want that themſelves, which they Communicate to others, ſelfiſhneſs forbiddeth ſuch Communication.
And doubtleſs all the Creatures in their ſeveral Ranks, have ſome ſuch Impreſſes from the Creator, by which his tranſcendent perfections may be ſomewhat obſerved. That God is now ſo Communicative as to give to all Creatures in the World, whatever Being, Motion, Life, Order, Beauty, Harmony, Reaſon, Grace, Glory, any of them poſſeſs is paſt all queſtion to conſidering ſober reaſon. Which tempted Ariſtotle to think that the World was Eternal, and ſome Chriſtians to think that though this preſent Heaven and Earth were Created, as in Gen. 1. is ſaid, yet that from Eternity ſome Intellectual World at leaſt, if not alſo Corporeal, did flow from the Creator as an Eternal Effect of an Eternal Cauſe; or an Eternal Accident of the Deity: Becauſe they could not receive it, that a God ſo unſpeakably Communicative now (who hath made the Sun to be an Emblem of his Communicativeneſs,) ſhould from all Eternity be ſolitary and not communicative, when yet to all Eternity he will be ſo. But theſe are queſtions which uncapable Mortals, were far better let alone than meddle with, unleſs we deſire rather to be loſt than to be bleſſed in the Abyſs of Eternity, and the thoughts of infinite pregnant LOVE.
But it is ſo natural for man and every Animal to love that love and goodneſs which is beneficent, (not only to us, but to all) rather than a meer ſelf-lover, that doth no good to others, that it muſt needs conduce much to our love of God, to conſider that he is good to all, and his mercy is over all his works; and that as there is no light in the Air but from the Sun, ſo there is no goodneſs but from God in all the World, who is more to the Creation than the Sun is to this lower World. And a Sun that lighteth all the Earth, is much more precious than my Candle: A Nilus which watereth the Land of Egypt, is more precious than a private Well: It is the Excellency of Kings and publick Perſons, that if they are good, they are good to many: And O what innumerable Animals in Sea and Land, beſides the far greater Worlds of nobler Wights do continually live by one God of Love! Study this Univerſal, Infinite Love.
Direct. 3. Eſpecially ſtudy Divine LOVE and Goodneſs in the Face of our Redeemer Jeſus Chriſt, and all the Grace which he hath purchaſed and conferreth. As we may ſee that magnitude of the Stars in a Teleſcope, which without it no Eye can diſcern; ſo may we ſee that glory of the love of God, by the Goſpel of Jeſus, which all common natural helps are inſufficient to diſcover to ſuch minds as ours. LOVE is the great Attribute which Chriſt came principally to manifeſt, (as was afore-ſaid) Joh. 3.16. 1 Joh. 3.1, &c. And love is the great Leſſon which he came to teach us; and love is the new nature which by his Spirit he giveth us. And love is the great duty, which by Law and Goſpel he requireth of us. Love hath wrought its Miracles in Chriſt to the poſing of the underſtandings of Men and Angels. There we may ſee God in the neareſt condeſcending Unity with Man: In Chriſt we may ſee the divine wiſdom and word incorporate in ſuch Fleſh as ours, conceived in a Virgin by the power of the Spirit of Love; by which Spirit this Incorporate Word did Live, Preach, Converſe familiarly with Man; work Miracles, heal Diſeaſes, ſuffer reproachful Calumnies and Death; Riſing, Triumphing, Aſcending, Interceeding, ſending the Embaſſies of Love to the World, calling Home the greateſt ſinners unto God, reconciling Enemies, and making them the Adopted Sons of God, forgiving all ſin to penitent Believers, quickening dead Souls, illuminating the Blind, and ſanctifying the Wicked by the Spirit of Life, and Light, and Love; and making it his Office, his Work, his Delight and Glory, to reſcue the miſerable Captives of the Devil, and to make Heirs of Heaven of thoſe that were condemned to Hell, and had forſaken Life in forſaking God. As this is ſhining, burning love, ſo it is approaching and ſelf-applying love; which cometh ſo near us, in ways and benefits ſo neceſſary to us, and ſo exceeding congruous to our caſe, as that it is eaſier for us to perceive and feel it, than we can do things of greater diſtance. The clearer the Eye of Faith is, by which we look into this myſterious Glaſs, the more the wonders of Love will be perceived in it. He never knew Chriſt, nor underſtood the Goſpel, that wondered not at Redeeming ſaving love; nor did he ever learn of Chriſt indeed, that hath not learned the Leſſon, Work and Life of love.
Direct. 4. Keep as full Records as you can of the particular Mercies of God to your ſelves; and frequently peruſe them, and plead them with your frozen Hearts.
Theſe are not the chiefeſt reaſons of Chriſtian love; becauſe we are ſuch poor inconſiderable Worms, that to do good to one of us, is a far ſmaller matter, than many things elſe that we have to think of for that end. But yet when love doth chuſe a particular Perſon for its object, and there beſtow its obliging Gifts, it helpeth that Perſon far more than others to returns of thankfulneſs and love: It's that place, that Glaſs which the Sun doth ſhine upon, doth reflect its Beams, rather than thoſe that are ſhut up in darkneſs. Self-love may and muſt be regulated and ſanctified, to the furthering of higher love. It is not unmeet to ſay with David, Pſal. 116.1. I love the Lord, becauſe he hath heard the voice of my ſupplication. We ſhould ſay as heartily, I love the Lord becauſe he hath proſpered, recovered, comforted my Neighbour: But this is not all ſo eaſie as the other: And where God by perſonal application, maketh our greateſt duty eaſie, we ſhould uſe his helps.
Obj. But if it be ſelfiſhneſs as ſome tell us, to love one that loveth us, better than another of equal worth, who doth not love us, is it not ſelfiſhneſs to love God on ſo low an account as loving us? God may ſay well, I love thoſe that love me, Prov. 8.17. becauſe to love him is the higheſt virtue, but to love us is as inconſiderable as we are.
Anſ. 1. You may love another the more for loving you on ſeveral accounts. 1. As it is a duty which God requireth him to perform (but ſo you muſt love him equally for loving others alſo.) 2. As he rendereth himſelf more congruous and obliging to you, by chuſing you for the ſpecial object of his love, by which he taketh the advantage of your natural ſelf-love, to make your love to him both due and eaſie, (as is ſaid of the reflection of the Sun-beams before.)
2. But two things you muſt take heed of, 1. That you under-value not your Neighbours good, but love another for loving your Neighbours alſo, and doing them good; and he that arriveth at that impartial Unity as to make the ſmalleſt difference between his Neighbour and himſelf, doth ſeem to me to be arrived at the ſtate that is likeſt to theirs that are One in Heaven. 2. And you muſt not over-love any man by a fond partiality for his love to you; as if that made a bad man good, or fitter for your love: They that can love the worſt that love them, and cannot love the beſt that ſet light by them (deſervedly, or upon miſtake) do ſhew that ſelf-love overcometh the love of God. But God cannot be loved too much, though he may be loved too ſelfiſhly and carnally. His greateſt Amiableneſs is his Eſſential Goodneſs and Infinite Perfection: The next is his Glory ſhining in the Univerſe, and ſo in the Heavenly Society, eſpecially (Chriſt and all his Holy Ones;) and ſo in the publick bleſſings of the World, and all Societies. And next his goodneſs to your ſelves, not only as parts of the ſaid Societies, but as Perſons whoſe Natures are formed by God himſelf, to a capacity, of Receiving and Reflecting Love.
Who findeth not by Experience that God is moſt loved, when we are moſt ſenſible of his former love to us, in the thankful review of all his Mercies, and moſt aſſured or perſwaded of his future love in our Salvation. Therefore make the renewed Commemoration of Gods Mercies, the incentives of your love.
Direct. 5. But yet could you get a greater Union and Communion not only with Saints as Saints, but with Mankind as Men, it would greatly help you in your Love to God: For when you love your neighbours as your ſelves, you would love God for your neighbours mercies, as well as for your own. And if you feel that God's Love and ſpecial mercies to one perſon, even your ſelves, can do ſo much in cauſing your Love, what would your Love amount to, if thouſand thouſands of perſons to whom God ſheweth mercy, were every one to you as your ſelves, and all their mercies as your own? Thus graces mutually help each other. We love Man, becauſe we love God; and we love God the more for our love to Man.
Direct. 6. Eſpecially dwell by Faith in Heaven where Love is perfect, and there you will learn more of the work of Love. To think believingly that Mutual Love is Heaven it ſelf, and that this is our Union with God, and Chriſt, and all the holy ones, and that Love will be an everlaſting employment, pleaſure and felicity, this will breed in us a deſire to begin that happy life on Earth. And as he that heareth excellent Muſick will long to draw near, and joyn in the conſort or the pleaſure; ſo he that by Faith doth dwell much in Heaven, and hear how Angels and bleſſed Souls do there praiſe God in the higheſt fervours of rejoycing Love, will be inclined to imitate them, and long to partake of their felicity.
Direct. 7. Exerciſe that meaſure of Love which you have in the conſtant Praiſes of the God of Love. For exerciſe exciteth, and naturally tendeth to increaſe, and Praiſe is the duty in which pure Love to God above our ſelves and all, even as good and perfect in himſelf, is exerciſed. As Love is the Higheſt Grace, or Inward Duty; ſo praiſe is the Higheſt Outward Duty, (when God is praiſed both by Tongue and Life.) And as Soul and Body make one Man, of whoſe exiſtence Generation is the cauſe; ſo Love and Praiſe (of Mouth and Works) do make one Saint, who is Regenerated ſuch by Believing in the Redeemer, who hath power to give the Spirit of Holineſs to whom he pleaſeth. But of this more afterwards.
Direct. 8. Exerciſe your Love to Man, eſpecially to Saints, in doing them all the good you can; and that for what of God is in them. For as this is the fruit of the Love of God, and the evidence of it; ſo doth it tend to the increaſe of its cauſe: Partly as it is an exerciſe of it, and partly as it is a duty which God hath promiſed to the reward. As it is the Spirit of Chriſt, even of Adoption, which worketh both the lov… of our Father, and our Brethren in us; ſo God will bleſs thoſe that exerciſe Love, (eſpecially at the deareſt rates, and with the fulleſt devotedneſs of all to God, with the larger meaſures of the ſame Spirit.)