vel Electio boni, hath no love in it, but is wholly antecedent? or that the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, embracing, Heb. 11. 13. which you cited, containeth no love in it? Your Friend and mine Mr. Leigh thought it did. See what he citeth, Crit. Sacr. out of Davenant, and Beza, and Paraeus, Est amanter amplecti, & salutare & osculari.
4. The first orderly love to God in the Soul ariseth not from our belief or assurance, that he loves us in particular more than others of the World, but from the apprehension of his natural excellency, good∣ness, and common love to mankind in giving Christ for them, and in him offering to be freely reconciled to them, and tendring Christ, and Pardon, and Sal∣vation to them; upon the belief of which, they lovingly accept Christ offered, which is the compleat act of justifying Faith, being the Marriage between Christ and the Soul. And so as you may say, the compleat act of Faith, is a fruit of the incompleat act: So you may say, that this love is a fruit of this belief.
5. And I need not again tell you, that I neither speak of any other love here, but love to the accepted Redeemer, or Head and Husband Christ (whom we do not accept or marry first, and only after love him, but do lovingly accept) nor of the following acts of love in our lives, which may be called the fruits of our first loving acceptance. Chamier. Panstrat. de Fide, l. 12. c. 4. (mihi) p. 375. Omnis amor est actus volun∣tatis: At fides est amor: ergo, &c. minor probatur. Vera fides est ea quae credit in Deum: At credere in Deum est amare Deum, &c.
6. Aquinas, and others ordinarily say, That Love, as it is in the rational part, is nothing but Velle, 1, 2. q. 22. a. 3. 3. & 1. q. 20. a. 1. so Zanchius very