4. Our first special love to God, is orderly and rationally to be raised, the belief of his goodness in himself, and his common love and mercy to sinners, manifested in his giving of his Son for the world, and giving men the conditional promise of pardon and salvation, and offering them Christ and life eternal, and all this to us as well as others: and not to be caused by the belief or persuasion of his special, peculiar, electing, redeeming, or saving love to us above others, that have the same invitations and offers. It is the knowledge of common love and mercy, and not of special love and mercy, as already possessed, that is appointed to be the motive of our first special love to God. (Yet there is in it an apprehension that he is our only possible felicity, and that he will give us a special interest in his favour, if we return by faith in Christ unto him.) For, 1. Every man is bound to love God with a special love: but every man is not specially beloved by him: and no man is bound to love God as one that specially loveth him but those that indeed are so beloved by him; for else they were bound to believe a falsehood, and to love that which is not; and grace should be an error and deceit. The object is before the act. God's special love must in itself be before its revelations; and as revealed it must go before our belief of it; and as believed it must go before our loving it, or loving him as such, or for it. 2. The first saving faith is inseparably conjunct with special love; for Christ is believed in and willed, as the way or means to God as the end (otherwise it is no true faith). And the volition of the end (which is love) is in order of nature before the choice or use of the means as such: and if we must love God as one that specially loveth us, in our first love, then we must believe in him as such by our first faith: and if so, it must be to us a revealed truth. But (as it is false to most that are bound to believe, so) it is not revealed to the elect themselves: for if it be, it is either by ordinary or extraordinary revelation. If by ordinary, either by Scripture directly, or by evidences in ourselves which Scripture maketh the characters of his love. But neither of these; for Scripture promiseth not salvation to named, but described persons; and evidence of special love there is none, before faith, and repentance, and the first love to God. And extraordinary revelation from heaven, by inspiration or angel, is not the ordinary begetter of faith; for faith is the belief of God, speaking to us (now) by his written word. So that where there is no object of love, there can be no love; and where there is no revelation of it to the understanding, there is no object for the will; and till a man first believe and love God, he hath no revelation that God doth specially love him. Search as long as you will, you will find no other. 3. If the wicked were condemned for not loving a false or feigned object, it would quiet their consciences in hell when they had detected the deceit, and seen the natural impossibility and contradiction. 4. The first love to God is more a love of desire, than of possession; and therefore it may suffice to raise it, that we see a possibility of being for ever happy in God, and enjoying him in special love, though yet we know not that we possess any such love. The nature of the thing proclaimeth it most rational and due, that we love the infinite Good, that hath done so much by the death of his Son, to remove the impediments of our salvation; and is so far reconciled to the world in his death, as by a message of reconciliation, to entreat them to accept of Christ, and pardon, and salvation freely offered them, 2 Cor. v. 19, 20; and is himself the offered happiness of the soul. He that dare say, that this much hath not an objective sufficiency to engage the soul in special love, is a blind undervaluer of wonderful mercy. 5. The first special grace bringeth no new object for faith or love, but causeth a new act upon the formerly revealed object.
5. But our love to God is greatly increased and advantaged afterwards by the assurance or persuasion of his peculiar, special love to us. And therefore all christians should greatly value such assurance, as the appointed means of advancing them to greater love to God.
6. As we know God here in the glass of his Son, and word, and creatures, so we most sensibly love him here, as his goodness appeareth in his works, and graces, and his word, and Son.
7. The nearer we come to perfection, the more we shall love God for himself and his infinite natural goodness and perfections, not casting away the respects of his goodness and love as to ourselves, but highliest regarding himself for himself, as carried to him above ourselves.