Christologia, or, A declaration of the glorious mystery of the person of Christ, God and man with the infinite wisdom, love and power of God in the contrivance and constitution thereof : as also of the grounds and reasons of his incarnation, the nature of his ministry in Heaven, the present state of the church above thereon, and the use of his person in religion : with an account and vindication of the honour, worship, faith, love and obedience due unto him, in and from the church / by John Owen.

CHAP. XIII.

The Nature, Operations and Causes of Divine Love, as it re∣spects 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 gene∣ral, and thereon its Application unto the particular actings and exercise of it which we enquire into, will be plain and easie.

God hath endowed our nature with a faculty and ability of fixing our Love upon himself. Many can understand no∣thing of Love, but the adherence of their minds and souls unto things visible and sensible, capable of a present natu∣ral 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 alwaies visibly present unto us, 1 John 4.20. Howbeit this Divine Love hath a more fixed 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 our selves 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 unto 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 effi∣cacy not easie to be expressed, unto its Object. And shall we think that God who made all things for himself, did cre∣ate this ruling Affection in and with our Natures, meerly 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 first Creation, and in our primitive condition Love was the very soul and quicken∣ing Principle of the Life of God, and on our adherence unto him thereby, the continuance of our Relation unto him, did depend. The Law, Rule and Measure of it was, Thou shalt love the Lord thy God with all thy heart, and all thy soul. For this end did God create this Affection in us. Not only our Persons in their Nature and Being, but in all their powers and faculties, were fitted and prepared unto this end, of living unto God, and coming unto the enjoyment of him. And all their exercise on created Objects was to be directed unto this end. Wherefore the placing of our Love on any thing before God, or above him, is a formal expression of our Apostacy from him.

2. Divine Excellencies are a proper adequate Object of our Love. The Will indeed can adhere unto nothing in Love, but what the understanding apprehends as unto its Truth and Being. But it is not necessary that the understanding do fully comprehend the whole Nature of that which the Will doth so adhere unto. Where a discovery is made unto and by the Mind of real Goodness and Amiableness, the Will there can close with its affections. And these are apprehended as ab∣solutely

the most perfect in the Divine Nature and Holy Pro∣perties of it. Whereas therefore not only that which is the proper Object of Love is in the Divine Excellencies, but it is there only perfectly and absolutely, without the mixture of any thing that should give it an allay, as there is in all Crea∣tures, they are the most suitable and adequate Object of our Love.

There is no greater discovery of the Depravation of our Natures by sin, and degeneracy of our Wills from their Ori∣ginal Rectitude, than that whereas we are so prone to the Love of other things, and therein do seek for satisfaction un∣to our souls, where it is not to be obtained, it is so hard and difficult to raise our hearts unto the Love of God. Were it not for that depravation, he would alwaies ap∣pear as the only suitable and satisfactory Object unto our affections.

3. The especial Object of Divine gracious Love, is the Divine Goodness. How great is his Goodness, how great is his Beauty, Zech. 9.17. Nothing is amiable, or a proper Ob∣ject of Love, but what is good, and as it is so. Hence Divine Goodness which is infinite, hath an absolutely perfect ami∣ableness accompanying of it. Because his Goodness is inex∣pressible, his Beauty is so. How great is his Goodness, how great is his Beauty? Hence are we called to give thanks un∣to the Lord, and to rejoyce in him, which are the Effects of Love, because he is good, Psal. 106.1.136.1.

Neither is Divine Goodness the especial Object of our Love as absolutely considered. But we have a respect unto it, as comprehensive of all that Mercy, Grace and Bounty, which are suited to give us the best relief in our present condition, and an eternal future Reward. Infinite Goodness exerting it self in all that Mercy, Grace, Faithfulness and Bounty which are needful unto our Relief and Blessedness in our pre∣sent

condition is the proper Object of our Love. Where∣as therefore this is done only in Christ, there can be no true Love of the Divine Goodness, but in and through him alone.

The Goodness of God as a Creator, Preserver and Re∣warder, was a sufficient, yea the adequate Object of all Love antecedently unto the entrance of sin and misery. In them, in God under those considerations might the soul of man find full satisfaction as unto its present and future Blessedness. But since the passing of sin misery and death upon us, our Love can find no amiableness in any Goodness, no rest, compla∣cency and satisfaction in any, but what is effectual in that grace and mercy by Christ, which we stand in need of, for our present Recovery and future Reward. Nor doth God require of us that we should love him otherwise but as he is in Christ reconciling the world unto himself. So the Apostle fully de∣clares it. In this was manifested the Love of God towards us, because that God sent his only begotten Son into the world, that we might live through him: Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitia∣tion for our sins. And we have known and believed the Love that God hath to us: God is Love, and he that dwelleth in Love, dwelleth in God, and God in him, 1 John 3.9, 10, 16. God is Love, of a nature infinitely good and gracious, so as to be the only Object of all Divine Love. But this Love can no way be known, or be so manifested unto us, as that we may and ought to love him, but by his Love in Christ, his sending of him, and loving us in him. Before this, without this, we do not, we cannot love God. For herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins. This is the cause, the spring and fountain of all our Love unto him. They are but empty notions and imaginations, which some speculative persons

please themselves withall, about Love unto the Divine Good∣ness absolutely considered. For however infinitely amiable it may be in it self, it is not so really unto them, it is not suited unto their state and condition, without the considera∣tion of the communications of it unto us, in Christ.

4. These things being premised, we may consider the especial Nature of this Divine Love, although I acknowledge that the least part of what Believers have an experience of in their own souls, can be expressed at least by me. Some few things I shall mention, which may give us a shadow of it, but not the express Image of the thing it self.

1. Desire of Ʋnion and Enjoyment is the first vital Act of this Love. The soul upon the Discovery of the Excellencies of God, earnestly desires to be united unto them, to be brought near unto that Enjoyment of them whereof it is capable, and wherein alone it can find rest and satisfaction. This is Essential unto all Love; it unites the Mind unto its Object, and rests not but in Enjoyment. Gods Love unto us ariseth out of the overflowing of his own immense Goodness, where∣of he will communicate the fruits and effects unto us. God is Love, and herein is Love, not that we loved God, but that he loved us, and sent his only begotten Son. Yet also doth this Love of God tend to the bringing of us unto him, not that he may enjoy us, but that he may be enjoyed by us. This answers the desire of Enjoyment in us, Job 14.15. Thou shalt call me (that is out of the dust at the last day) thou wilt have a desire to the work of thy hands. Gods Love will not rest, until it hath brought us unto himself. But our Love un∣to God ariseth from a sense of our own wants, our insuffici∣ency to come unto rest in our selves, or to attain unto Bles∣sedness by our own endeavours. In this state seeing all in God, and expecting all from the suitableness of his excellencies un∣to our rest and satisfaction, our souls cleave unto them, with a

desire of the nearest Union whereof our Natures are capable. We are made for him, and cannot rest until we come unto him.

Our Goodness extends not unto God; we cannot profit him by any thing that we are, or can do. Wherefore his Love unto us hath not respect originally unto any good in our selves, but is a gracious free Act of his own. He doth good for no other reason but because he is good. Nor can his infinite perfections take any cause for their Original Actings without himself. He wants nothing that he would supply by the Enjoyment of us. But we have indigency in our selves to cause our Love to seek an Object without our selves. And so his Goodness, with the Mercy, Grace and Bounty included therein is the Cause, Reason and Object of our Love. We love them for themselves; and be∣cause we are wanting and indigent, we love them with a de∣sire of Union and Enjoyment wherein we find that our Satis∣faction and Blessedness doth consist. Love in general unites the Mind unto the Object, the Person loving unto the thing or Person beloved. So is it expressed in an instance of hu∣mane, temporary changeable Love, namely, that of Jona∣than to David. His soul was knit to the soul of David, and he loved him as his own soul, 1 Sam. 18.1. Love had so effectually united them, as that the soul of David was as his own. Hence are those expressions of this Divine Love, by cleaving unto God, following hard after him, thirst∣ing, panting after him, with the like intimations of the most earnest endeavours of our Nature after Union and Enjoy∣ment.

When the soul hath a view by Faith (which nothing else can give it) of the Goodness of God as manifested in Christ, that is, of the essential excellencies of his Nature as exerting them∣selves in him, it reacheth after him with its most earnest em∣braces, and is restless until it comes unto perfect fruition. It

sees in God, the Fountain of Life, and would drink of the Ri∣ver of his Pleasures, Psal. 16.8, 9. that in his presence is fulness of Joy, and at his right hand are pleasures for evermore, Psal. 16.11. It longs and pants to drink of that Fountain, to bathe it self in that River of Pleasures; and wherein it comes short of pre∣sent Enjoyment, it lives in hopes that when we awake, it shall be satisfied with his Likeness, Psal. 17.15. There is nothing grievous unto a soul filled with this Love, but what keeps it from the full Enjoyment of these Excellencies of God. What doth so, naturally and necessarily it groans under. Such is our present state in the Body wherein in some sense we are absent from the Lord, 2 Cor. 5.4, 8, 9. And what doth so Morally in the deviations of its Will and Affections, as sin, it hates and abhors, and loathes it self for. Under the con∣duct of this Love, the whole tendency of the soul is unto the Enjoyment of God; It would be lost in it self, and found in him; nothing in it self, and all in him. Absolute complacency herein, that God is what he is, that he should be what he is, and nothing else, and that as such we may be united unto him, and enjoy him according to the capacity of our Natures, is the Life of Divine Love.

2. It is a Love of Assimulation. It contains in it a desire and intense endeavour to be like unto God, according unto our capacity and measure. The soul sees all Goodness, and consequently all that is amiable and lovely in God, the want of all which it finds in it self. The fruition of this Goodness is that which it longs for as its utmost end, and conformity unto it as the means thereof. There is no man who loves not God sincerely, but indeed he would have him to be some∣what that he is not, that he might be the more like unto him. This such Persons are pleased withal whilst they can fancy it in any thing, Psal. 50.21. They that love him, would have him be all that he is, as he is, and nothing else,

and would be themselves like unto him. And as Love hath this tendency, and is that which gives disquietment unto the soul when and wherein we are unlike unto God, so it stirs up constant endeavours after Assimulation unto him, and hath a Principal Efficacy unto that End. Love is the Principle that actually Assimulates and conforms us unto God, as Faith is the Principle which originally disposeth thereunto. In our Renovation into the Image of God, the transforming Power is radically seated in Faith, but acts it self by Love. Love pro∣ceeding from Faith, gradually changeth the soul into the likeness of God; and the more it is in exercise, the more is that change effected.

To labour after conformity unto God by outward Actions only is to make an Image of the living God, hewed out of the stock of a dead Tree. It is from this vital Principle of Love that we are not forced into it as by engines, but naturally grow up into the Likeness and Image of God. For when it is duely affected with the Excellencies of God in Christ, it fills the mind with thoughts and contemplations on them, and excites all the Affections unto a Delight in them. And where the soul acts it self constantly in the Minds Con∣templation, and the Delight of the Affections, it will produce Assimulation unto the Object of them. To love Godis the only way and means to be like unto Him.

3. It is a Love of complacency, and therein of Benevolence. Upon that view which we have by spiritual Light and Faith of the Divine Goodness, exerting it self in the way before described, our souls do approve of all that is in God, ap∣plaud it, adore it, and acquiesce in it. Hence two great Du∣ties do arise, and hereon do they depend. First; Joyful As∣criptions of Glory and Honour unto God. All Praise and Thanksgiveing, all Blessing, all Assignation of Glory unto him, because of his excellencies and perfections, do arise from

our satisfactory complacence in them. The Righteous rejoyce in the Lord, and give thanks at the Remembrance of his Holi∣ness, Psal. 97.12. They are so pleased and satisfied at the Remembrance of Gods Holiness, that it fills their Hearts with Joy, and causeth them to break forth in praises. Praise is nothing but an outward expression of the inward Complacen∣cy of our hearts in the Divine Perfections and their Operati∣ons. And Secondly; Love herein acts it self by Benevolence, or the constant Inclination of the Mind unto all things, where∣in the Glory of God is concerned. It wills all the things wherein the Name of God may be Sanctified, his praises made glorious, and his Will done in Earth as it is in Heaven. As God saies of his own Love unto us, that he rejoyceth in it with singing, and resteth in it, Zeph. 3.17. as having the grea∣test Complacency in it, rejoycing over us with his whole heart and his whole soul, Jerem. 32.41. So according unto our measure, do we by Love rest in the glorious Excellencies of God, rejoycing in them, with our whole hearts and our whole Souls.

4. This Divine Love is a Love of Friendship. The com∣munion which we have with God therein, is so intimate and accompanied with such spiritual Boldness as gives it that de∣nomination. So Abraham was called the Friend of God, Isa. 47.8. Jam. 2.23. And because of that mutual trust which is between friends, the secret of the Lord is with them that fear him, and he will shew them his Covenant, Psal. 25.14. For as our Saviour teacheth us, Servants, that is, those who are so, and no more, know not what their Lord doth; He rules them, commands them, or requires Obedience from them. But as unto his Secret, his Design and Purpose, his Counsel and Love, they know nothing of it. But saith he unto his Dis∣ciples, I have called you Friends, for all things that I have heard of my Father, I have made known unto you, Joh. 15.15.

He proves them to be rightly called his friends, because of the communication of the secret of his mind unto them.

This is the great difference between them who are only Servants in the house of God, and those who are so Servants as to be Friends also. The same commands are given unto all equally, and the same Duties are required of all equally, in as much as they are equally Servants. But those who are no more but so, know nothing of the secret Counsel Love and Grace of God, in a due manner. For the natural man re∣ceiveth not the things that are of God. Hence all their Obe∣dience is servile. They know neither the principal Motives unto it, nor the ends of it. But they who are so Servants as to be Friends also, they know what their Lord doth; the secret of the Lord is with them, and he shews them of his Covenant. They are admitted into an intimate Ac∣quaintance with the Mind of Christ (we have the Mind of Christ, 1 Cor. 2.16.) and are thereon encouraged to per∣form the Obedience of Servants with the Love and Delight of Friends.

The same love of friendship is expressed, by that intimate converse with, and especial residence that is between God and Believers; God dwelleth in them, and they dwell in God, for God is Love, 1 Joh. 4.16. If a man, saith the Lord Christ, love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him, Joh. 14.23. And if any man hear my voice, and open the door, I will come unto him, and sup with him, and he with me, Rev. 3.20. These are not an empty sound of words; there is substance under them, there is Truth in them. Those whose hearts are duely exercised in and unto the Love of God, have experience of the refreshing approaches both of the Father and of the Son unto their souls, in the commu∣nications of a sense of their Love, and pledges of their abode with them.

These things have I briefly premised concerning the Na∣ture of Divine Love, that we may the better apprehend what we understand by it, in the Application of it unto the Person of Christ. For,

1. The Formal Object of this Love, is the Essential Pro∣perties of the Divine Nature, its infinite Goodness in particu∣lar. Wherever these are, there is the Object and Reason of this Love. But they are all of them in the Person of the Son, no less than in the Person of the Father. As therefore we love the Father on this account, so are we to love the Son also. But

2. The Person of Christ is to be considered as he was in∣carnate or cloathed with our Nature. And this takes nothing off from the formal Reason of this Love, but only makes an Addition unto the Motives of it. This indeed for a season vailed the Loveliness of his Divine Excellencies, and so turned aside the eyes of many from him. For when he took on him the form of a Servant, and made himself of no Reputation, he had unto them who looked on him with carnal eyes, neither form nor comliness that he should be desired or beloved. How∣beit the entire Person of Christ God and Man, is the Ob∣ject of this Divine Love, in all the acts of the whole exer∣cise of it. That single effect of infinite Wisdom and Grace in the Union of the Divine and Humane Natures, in the One Person of the Son of God, renders him the Object of this Love in a peculiar manner. The way whereby we may at∣tain this peculiar Love and the Motives unto it, shall close these considerations.

A due consideration of, and meditation on the Proposal of the Person of Christ unto us in the Scripture, are the proper Foundation of this Love. This is the formal Reason of our Faith in him, and Love unto him. He is so proposed unto us in the Scripture that we may believe in him, and love him,

and for that very end. And in particular with respect unto our Love, to ingenerate it in us, and to excite it unto its due exercise, are those excellencies of his Person as the princi∣pal Effect of Divine Wisdom and Goodness, which we have before insisted on, frequently proposed unto us. To this end is he represented as altogether Lovely, and the especial Glories of his Person are dilineated, yea drawn to the Life in the Holy Records of the Old and New Testaments. It is no work of Fancy or Imagination; it is not the feigning Images in our Minds of such things as are meet to satisfy our carnal Affections, to excite and act them; but it is a due adherence unto that Object which is represented unto Faith in the Proposal of the Gospel. Therein as in a Glass do we be∣hold the Glory of Christ who is the Image of the invisible God, and have our souls filled with transforming Affections unto him.

The whole Book of Canticles is nothing but a Mystical Declaration of the mutual Love between Christ and the Church. And it is expressed by all such waies and meanes as may represent it Intense, Fervent, and Exceding all o∣ther Love whatever, which none I suppose will deny, at least on the part of Christ. And a great part of it consists in such Descriptions of the Person of Christ and his Love, as may render him amiable and desireable unto our souls, even altoge∣ther lovely. To what end doth the Holy Spirit so graphi∣cally describe and represent unto us the beauty and desirable∣ness of his Person, if it be not to ingenerate Love in us unto him. All want of Love unto him on this proposal, is the effect of prevalent unbelief. It is pretended that the De∣scriptions given of Christ in this Book, are Allegorical, from whence nothing can be gathered or concluded. But God forbid we should so reflect on the Wisdom and Love of the Holy Spirit unto the Church, that he hath proposed unto

the Faith of the Church an empty sound and noise of words without mind or sense. The expressions he useth are figu∣rative, and the whole nature of the Discourse as unto its out∣ward structure is Allegorical. But the things intended are real and substantial, and the Metaphors used in the expression of them are suited in a due Attendance unto the Analogy of Faith, to convey a spiritual understanding and sense of the things themselves proposed in them. The Church of God will not part with the unspeakable advantage and consola∣tion, those supports of Faith, and incentives of Love, which it receives by that divine proposal of the Person of Christ, and his Love which is made therein, because some men have no experience of them, nor understanding in them. The Faith and Love of Believers is not to be regulated by the ignorance and boldness of them who have neither the one nor the other. The Title of the forty fifth Psalm is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Song of Loves; that is, of the mutual Love of Christ and the Church. And unto this end that our souls may be stirred up unto the most ardent Affections towards him, is a Description given us of his Person, as altogether lovely. To what other end is he so evidently dilineated in the whole Harmony of his Divine Beauties by the Pencil of the Holy Spirit?

Not to insist on particular Testimonies, it is evident un∣to all whose eyes are opened to discern these things, that there is no Property of the Divine Nature which is pecu∣liarly amiable, such as are Goodness, Grace, Love and Bounty, with infinite Power and Holiness, but it is represented and proposed unto us in the Person of the Son of God, to this end, that we should love him above all, and cleave unto him. There is nothing in the Humane Nature, in that fulness of Grace and Truth which dwelt therein, in that inhabitation of the Spirit which was in him without measure, in any

thing of those all things wherein he hath the preheminence, nothing in his Love, Condescension, Grace and Mercy, no∣thing in the work that he fulfilled, what he did and suffered therein; nothing in the Benefits we receive thereby; nothing in the Power and Glory that he is exalted unto at the Right hand of God, but it is set forth in the Scripture and propo∣sed unto us, that believing in him we may love him with all our hearts and souls. And besides all this, that singular, that infinite Effect of Divine Wisdom, whereunto there is nothing like in all the works of God, and wherewith none of them may be compared, namely, the constitution of his Person by the Ʋnion of his Natures therein, whereby he be∣comes unto us the Image of the Invisible God, and wherein all the blessed Excellencies of his distinct Natures are made most illustriously conspicuous, in becoming one entire Prin∣ciple of all his Mediatory Operations on our behalf, is pro∣posed unto us as the compleat Object of our Faith and Love. This is that Person, whose Loveliness and Beauty all the Angels of God, all the holy Ones above do eternally admire and adore. In him are the Infinite Treasures of Divine Wis∣dom and Goodness continually represented unto them. This is he, who is the Joy, the Delight, the Love, the Glory of the Church below. Thou whom our souls do love, is the Title whereby they know him and converse with him, Cant. 1.7. chap. 3.1, 4. This is he who is the Desire of all Nations, the Beloved of God and Men.

The mutual entercourse on this ground of Love between Christ and the Church, is the life and soul of the whole Creation; for on the account hereof all things consist in him.

There is more Glory under the Eye of God, in the sighs, groans and mournings of poor souls filled with the Love of Christ, after the enjoyment of him according to his Promi∣ses, in their fervent Prayers for his manifestation of himself

unto them, in the refreshments and unspeakable joys which they have in his gracious visits and embraces of his Love, than in the Thrones and Diadems of all the Monarchs on the Earth. Nor will they themselves part with the ineffable sa∣tisfactions which they have in these things, for all that this world can do for them, or unto them. Mallem suere cum Christo, quam regnare cum Caesare. These things have not only rendred Prisons and Dungeons more desireable unto them than the most goodly Pallaces on future accounts; but have made them really places of such Refreshment and Joys, as men shall seek in vain to extract out of all the comforts that this world can afford.

O Curvae in terris animae & coelestium inanes.

Many there are who not comprehending, not being af∣fected with that Divine Spiritual Description of the Person of Christ which is given us by the Holy Ghost in the Scrip∣ture, do feign unto themselves false Representations of him by Images and Pictures, so to excite carnal and corrupt af∣fections in their minds. By the help of their outward senses, they reflect on their imaginations the shape of an humane body, cast into postures and circumstances dolorous or tri∣umphant, and so by the working of their fancy raise a Com∣motion of mind in themselves, which they suppose to be Love unto Christ. But all these Idols are Teachers of Lyes. The true Beauty and Amiableness of the Person of Christ, which is the formal object and cause of Divine Love, is so far from being represented herein, as that the mind is there∣by wholly diverted from the contemplation of it. For no more can be so pictured unto us, but what may belong unto a meer man, and what is arbitrarily referred unto Christ, not by Faith, but by corrupt imagination.

The Beauty of the Person of Christ as represented in the Scripture, consists in things invisible unto the eyes of flesh. They are such as no hand of man can represent or shadow. It is the Eye of Faith alone that can see this King in his Beauty. What else can contemplate on the uncreated Glorys of his Divine Nature? can the hand of man represent the Union of his Natures in the same Person, wherein he is pe∣culiarly amiable? What Eye can discern the mutual Commu∣nications of the Properties of his different Natures in the same Person which depends thereon, whence it is that God laid down his life for us, and purchased his Church with his own blood? In these things, O vain man, doth the Loveli∣ness of the Person of Christ unto the souls of Believers con∣sist, and not in those strokes of Art which fancy hath guided a skilful hand and pencil unto. And what Eye of flesh can discern the Inhabitation of the Spirit in all fulness in the Hu∣mane Nature? Can his Condescension, his Love, his Grace, his Power, his Compassion, his Offices, his Fitness and Abi∣lity to save sinners, be deciphered on a Tablet, or engraven on Wood or Stone? However such Pictures may be adorned, however beautified and enriched, they are not that Christ which the soul of the Spouse doth love; they are not any means of representing his Love unto us, or of conveying our Love unto him; they only divert the minds of supersti∣tious persons from the Son of God, unto the embraces of a cloud, composed of fancy and imagination.

Others there are who abhor these Idols, and when they have so done commit Sacriledge. As they reject Images, so they seem to do all Love unto the Person of Christ, distinct from other Acts of Obedience, as a fond Imagination. But the most superstitious Love unto Christ, that is, Love acted in ways tainted with superstition, is better than none at all. But with what Eyes do such persons read the Scriptures?

with what hearts do they consider them? what do they conceive is the intention of the Holy Ghost in all those De∣scriptions which he gives us of the Person of Christ as ami∣able and desirable above all things, making therewithal a proposal of him unto our Affections, inciting us to receive him by Faith, and to cleave unto him in Love? Yea to what end is our Nature endued with this Affection? unto what end is the Power of it renewed in us by the sanctification of the Holy Spirit? if it may not be fixed on this most pro∣per and excellent Object of it?

This is the Foundation of our Love unto Christ, namely, the Revelation and Proposal of him unto us in the Scripture as altogether lovely. The Discovery that is made therein of the glorious Excellencies and Endowments of his Person, of his Love, his Goodness and Grace, of his worth and work, is that which engageth the Affections of Believers unto him. It may be said, that if there be such a Proposal of him made unto all promiscuously, then all would equally discern his amiableness, and be affected with it, who assent equally unto the Truth of that Revelation. But it hath alwaies fallen out otherwise. In the daies of his flesh some that looked on him could see neither form nor comeliness in him wherefore he should be desired? Others saw his Glory, the Glory of the only begotten of the Father, full of Grace and Truth. To some he is precious, unto others he is disallowed and rejected; a stone which the Builders refused, when others brought it forth crying, Grace, Grace unto it, as the head of the corner. Some can see nothing but weakness in him; unto others the Wisdom and Power of God do evidently shine forth in him. Wherefore it must be said, that notwithstanding that open plain Representation that is made of him in the Scripture, unless the Holy Spirit gives us Eyes to discern it, and cir∣cumcise our hearts, by the cutting off corrupt prejudices,

and all effects of unbelief, implanting in them by the efficacy of his Grace this blessed Affection of Love unto him, all these things will make no impression on our minds.

As it was with the people on the giving of the Law; not∣withstanding all the great and mighty works which God had wrought among them, yet having not given them a heart to perceive, and eyes to see, and ears to hear, which he affirms that he had not done, Deut. 29.4, they were not moved unto Faith or Obedience by them. So is it in the Preaching of the Gospel. Notwithstanding all the blessed Revelation that is made of the Excellencies of the Person of Christ therein, yet those into whose hearts God doth not shine to give the knowledge of his Glory in his face, can dis∣cern nothing of it, nor are their hearts affected with it.

We do not therefore in these things follow cunningly de∣vised fables: We do not indulge unto our own fancies and imaginations; they are not unaccountable raptures or extasies which are pretended unto; nor such an artificial concatena∣tion of thoughts, as some ignorant of these things do boast that they can give an account of: Our Love to Christ ariseth alone from the Revelation that is made of him in the Scrip∣ture, is ingenerated, regulated, measured, and is to be judg∣ed thereby.