The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest

II. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.

II. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.

I say, that the supremely excellent nature of divine things, is the first, or primary and original objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things bear to themselves, and their own particular interest, is wholly excluded from all influence in their gracious affections. For this may have, and indeed has, a secondary and consequential influence in those affections that are truly holy and spiritual, as I shall show how by and by.

It was before observed that the affection of love is, as it were, the fountain of all affection; and particularly that Christian love is the fountain of all gracious affections: now the divine excellency and glory of God and Jesus Christ the word of God, the works of God, and the ways of God, &c., is the primary reason why a true saint loves these things; and not any supposed interest that he has in them, or any conceived benefit that he has received from them, or shall receive from them, or any such imagined relation which they bear to his interest, that self-love can properly be said to be the first foundation of his love to these things.

Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to have any love to God, or any other beings, but that love to himself must be the foundation of it. But I humbly suppose it is for want of consideration that they say so. They argue, that whoever loves God, and so desires his glory or the enjoyment of him, he desires these things as his own happiness; the glory of God, and the beholding and enjoying his perfections are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as things, which (if they were obtained) would be delightful to him, or would fill him with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that he desires God should be glorified, and desires to behold and enjoy his glorious perfections. But then they ought to consider a little further, and inquire how the man came to place his happiness in God's being glorified, and in contemplating and enjoying God's perfections.—There is no doubt but that after God's glory, and the beholding his perfections, are become so agreeable to him, that he places his highest happiness in these things then he will desire them, as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? Is not this the fruit of love? A man must first love God or have his heart united to him, before he will esteem God's good his own, and before he will desire the glorifying, and enjoying of God as his happiness. It is not strong arguing, that because after a man has his heart united to God in love, as a fruit of this, he desires his glory and enjoyment, as his own happiness, that therefore a desire of this happiness of his own must needs be the cause and foundation of his love; unless it be a strong arguing, that because a father begat a son, therefore his son certainly begat him. If after a man loves God, and has his heart so united to him, as to look upon God as his chief good, and on God's good as his own, it will be a consequence and fruit of this, that even self-love, or love to his own happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow, that this very exercise of self-love, went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz., a change made in the views of his mind, and relish of his heart; whereby he apprehends a beauty, glory, and supreme good, in God's nature, as it is in itself. This may be the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his own interest or happiness, although after this, and as a fruit of this, he necessarily seeks his interest and happiness in God.

There is such a thing as a kind of love or affection that a man may have towards persons or things, which does properly arise from self-love; a preconceived relation to himself, or some respect already manifested by another to him, or some benefit already received or depended on, is truly the first foundation of his love, and what his affection does wholly arise from; and is what precedes any relish of, or delight in the nature and qualities inherent in the being beloved, as beautiful and amiable. When the first thing that draws a man's benevolence to another, is the beholding those qualifications and properties in him, which appear to him lovely in themselves; and the subject of them, on this account, worthy of esteem and good will, love arises in a very different manners than when it first arises from some gift bestowed by another or depended on from him, as a judge loves and favors a man that has bribed him; or from the relation he supposes another has to him, as a man who loves another, because he looks upon him as his child. When love to another arises thus, it does truly and properly arise from self-love.

That kind of affection to God or Jesus Christ, which does thus properly arise from self-love, cannot be a truly gracious and spiritual love, as appears from what has been said already: for self-love is a principle entirely natural, and as much in the hearts of devils as angels; and therefore surely nothing that is the mere result of it can be supernatural and divine, in the manner before described.4848   "There is a natural love to Christ, as to one that doth thee good, and for thine own ends; and spiritual, for himself, whereby the Lord only is exalted." Shepard's Par. of the Ten Virgins, Part I. p. 25. Christ plainly speaks of this kind of love, as what is nothing beyond the love of wicked men: Luke 6:32, "If ye love them that love you, what thank have ye? For sinners also love those that love them." And the devil himself knew that that kind of respect to God which was so mercenary, as to be only for benefits received or depended on (which is all one), is worthless in the sight of God; otherwise he never would have made use of such a slander before God, against Job, as in Job 1:9, 10: "Doth Job serve God for nought? Has not thou made a hedge about him, and about his house," &c. Nor would God ever have implicitly allowed the objection to have been good, in case the accusation had been true, by allowing that that matter should be tried, and that Job should be so dealt with, that it might appear in the event, whether Job's respect to God was thus mercenary or no, and by putting the proof of the sincerity and goodness of his respect upon that issue.

It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable. What chiefly makes a man, or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief ground of true love, is his excellency. God's nature, or the divinity, is infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true love of this excellent and lovely nature, which is not built on the foundation of its true loveliness? How can that be true love of beauty and brightness which is not for beauty and brightness' sake? How can that be a true prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness? This infinite excellency of the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly and rightly love God, without loving him for that excellency in him, which is the foundation of all that is in any manner of respect good or desirable in him? They whose affection to God is founded first on his profitableness to them, their affection begins at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches them, and reaches their interest; and have no respect to that infinite glory of God's nature, which is the original good, and the true fountain of all good, the first fountain of all loveliness of every kind, and so the first foundation of all true love.

A natural principle of self-love may be the foundation of great affections towards God and Christ, without seeing anything of the beauty and glory of the divine nature. There is a certain gratitude that is a mere natural thing. Gratitude is one of the natural affections of the soul of man, as well as anger, and there is a gratitude that arises from self-love, very much in the same manner that anger does. Anger in men is an affection excited against another, or in opposition to another, for something in him that crosses self-love: gratitude is an affection one has towards another, for loving him, or gratifying him, or for something in him that suits self-love. And there may be a kind of gratitude, without any true or proper love: as there may be anger without any proper hatred, as in parents towards their children, that they may be angry with, and yet at the same time have a strong habitual love to them. This gratitude is the principle which is an exercise in wicked men, in that which Christ declares concerning them, in the 6th of Luke, where he says, sinners love those that love them; and which he declares concerning even the publicans, who were some of the most carnal and profligate sort of men, Matt. 5:46. This is the very principle that is wrought upon by bribery, in unjust judges; and it is a principle that even the brute beasts do exercise; a dog will love his master that is kind to him. And we see in innumerable instances, that mere nature is sufficient to excite gratitude in men, or to affect their hearts with thankfulness to others for kindnesses received; and sometimes towards them, whom at the same time they have a habitual enmity against. Thus Saul was once and again greatly affected, and even dissolved with gratitude towards David, for sparing his life, and yet remained a habitual enemy to him. And as men, from mere nature, may be thus affected towards men; so they may towards God. There is nothing hinders but that the same self-love may work after the same manner towards God as towards men. And we have manifest instances of it in Scripture; as indeed the children of Israel, who sang God's praises at the Red Sea, but soon forgot God's works: and in Naaman the Syrian, who was greatly affected with the miraculous cure of his leprosy, so as to have his heart engaged thenceforward to worship the God that had healed him, and him only, excepting when it would expose him to be ruined in his temporal interest. So was Nebuchadnezzar greatly affected with God's goodness to him, in restoring him to his reason and kingdom, alter his dwelling with the beasts.

Gratitude being thus a natural principle, it renders ingratitude so much the more vile and heinous; because it shows a dreadful prevalence of wickedness, when it even overbears and suppresses the better principles of human nature: as it is mentioned as an evidence of the high degree of the wickedness of many of the heathen, that they were without natural affection, Rom. 2:31. But that the want of gratitude, or natural affection, is evidence of a high degree of vice, is no argument that all gratitude and natural affection has the nature of virtue, or saving grace.

Self-love, through the exercise of mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind of love may arise from a false notion of God, that men have been educated in, or have some way imbibed; as though he were only goodness and mercy, and not revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving such a God as reigns in heaven.