(2.) It is a love of assimilation. 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 itself The fruition of his 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 somewhat 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, Ps. 1. 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 assimilation unto him, and hath a principal efficacy imto that end. Love is the principle that actually assimilates 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 itself by love. Love proceeding from faith gradually changeth the soul into the likeness of God ; and the more it is in exercise, the more is that change effected.
THE NATURE OF LOVE TO GOD. ]55
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 duly 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 itself constantly in the mind's contemplation, and the dehght of the affections, it will produce assimilation unto the object of them. To love God is the only way and means to be like unto him.
(8.) 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 itself in the way before described, our souls do approve of all that is in God, applaud it, adore it, and acquiesce in it. Hence two great duties do arise, and hereon do they depend. First, Joyful ascriptions of glory and honour unto God. All praise and thanksgiving, all blessing, all assignation of glory unto him, because of his excellencies and perfections, do arise from our satisfactory com- placence in them. The righteous " rejoice in the Lord, and give thanks at the remembrance of his holiness," Ps. xcvii. 12. They are so pleased and satisfied at the remembrance of God's 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 compla- cency of our hearts in the divine perfections and their operations. And, secondly, Love herein acts itself by benevolence, or the con- stant inclination of the mind unto all things wherein 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 on earth as it is in heaven. As God says of his own love unto us, that " he will rest in his love, he will joy over us [thee] with singing," Zeph. iii. 17 — as having the greatest complacency in it, rejoicing over us with his "whole heart and his whole soul," Jer. xxxii. 41 ; — so, accord- ing unto our measure, do we by love rest in the glorious excellencies of God, rejoicing in them with our whole hearts and our whole souls.
(4.) This divine love is a love of friendship. The communion which we have with God therein is so intimate, and accompanied with such spiritual boldness, as gives it that denomination. So Abra- ham was called " The friend of God," Isa. xli. 8 ; James ii. 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 show them his covenant," Ps. xxv. 14. For, as our Saviour teacheth us, " servants" — that is, those who are so, and no more — '' know not what their lord doeth;" he rules them, commands them, or requires obedience
156 THE PERSON OF CHRIST.
from them; but as unto liis secret — liis design and purpose, his counsel and love — they know nothing of it. But saith he unto liis disciples, " I have called you friends, for all things that I have heard of my Father I have made known unto you," John xv. 15. He proves them to be rightly called his friends, because of the commu- nication 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, inasmuch 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 obedience 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 doeth ; the secret of the Lord is with them, and he shows them his covenant. They are admitted into an intimate acquaintance with the mind of Christ, (" we have the mind of Christ," 1 Cor. ii. 16,) and are thereon encouraged to perform the obedience of servants, with the love and delight of friends.