The Reasons of the Christian Religion Part 1, Part 1 · Chapter 12

The Reasons of the Christian Religion Part 1 · Part 1 · Chapter 12

p. 101CHAP. XII. III. Of Man's Relation to GOD, as he is our FATHER, or our Chief Good; and of our Duty in that Relation.

§. 1. GOD being to Man Efficiently and finally, his Chief, yea, his Total Good, as is declared; it muſt needs follow that Man is by immediate reſultancy related to Him as his Total Beneficiary, and Recipient of his benefits; and oweth him all that which Goodneſs conjunct with Soveraignty and Dominion can oblige him to.

Whether all Obligation, which is truly Moral, to a Duty, do ariſe from Soveraignty and Rule, and belong to us as Subjects only, in the neereſt formal ſenſe? Or whether Benefits ſimply without any reſpect to Government and Subjection, may be ſaid to oblige to Moral Duty as ſuch, is a Queſtion that I am not concerned to determine; as long as God is both Governour and Benefactor, and his Government may give the formal moral obligation, as his Benefits provide the p. 102greateſt Materials of the Duty. Though this much I may ſay to it, that I cannot ſee but the Duty of a Beneficiary as ſuch, may be called moral, as well as the Duty of a Subject as ſuch: And if it were ſuppoſed that two men were abſolutely equals as to any ſubjection, and that one of them ſhould by kindneſs exceedingly oblige the other, all will acknowledge ingratitude to be an unnatural thing: and why that vice may not be called properly morall in a rational free agent, I am not yet convinced. You will ſay, It's true; but that is becauſe that both thoſe men are Subjects to God, whoſe Law obligeth them both to Gratitude, and therefore Ingratitude is a ſin only as againſt the Law of God in Nature. To which I reply, that I grant Gods Law of Nature maketh Ingratitude a ſin: and I grant that a Law is properly the inſtrument of a Governour as ſuch: and ſo as Ingratitude is the violation of a Law, it is only a ſin againſt Government as ſuch. But I queſtion whether as Love is ſomewhat different from Wiſdom and Power, and as a Benefactor and an attractive good hath the higheſt and a peculiar kinde of obligation, ſo there be not ſomething put by God into our Nature, which though it be not formally a Law, yet is as obligatory, and as much if not more than a Law, which maketh it more than the Duty of a Subject, to anſwer love and goodneſs with gratitude and love: ſo that if per impoſſibile you ſuppoſe that we had no other obligation to God but this of love and goodneſs (or abſtract this from the reſt) I queſtion whether it be not moſt eminently morall, and whether the performance of it do not morally fit us for the higheſt benefits, and felicity, and the violation of it merit not, (morally) the rejections of our great Benefactor, and the withdrawing of all his favours to our undoing. But this Controverſie my Cauſe is not much concerned in, as I have ſaid, becauſe the ſame God is our Soveraign alſo.

§. 2. The duty which we ſpecially owe to God in this higheſt Relation is LOVE: which as ſuch is above obedience as ſuch.

The difference of Underſtandings and Wills requireth Government and obedience, that the underſtanding and will of the ſuperiour may be a Rule to the ſubjects: But LOVE is a Concord of Wills; and ſo farr as LOVE hath cauſed a concord, p. 103there is no uſe for Government by Laws and Penalties:Seneca, Epiſt. 31. ſaith. Quaerendum eſt quod non fiat indies deterius; cui non poſſit obſtari; quo nil melius poſſit optari. Quid hoc eſt? Animus ſed hic rectus, bonus, magnus. Quid aliud voces hune, quam Deum in humano corpore hoſpitantem? Hic animus tam in Equitem Romanum, quàm in ſervum poteſt cadere; Quid eſt eques Romanus? aut libertinus? aut ſervus? Nomina ex ambitione, aut ex injuria nata, ſubſilire in Coelum ex angulo licet: exurge modo, & te dignum finge Deo; finges autem, non auro, non argento: Non poteſt ex hac materia Imago Dei exprimi ſimilis. Plato ſaith, that Mans End is to be made like God. Laert in Plat. Socrates ſaid, that God was the Beſt and moſt Bleſſed: and the neerer any one came in likeneſs to him, ſo much was he the better and more bleſſed. Non poteſt temperantiam laudare, qui ſummum bonum ponit in voluptate: Cic. And therefore the Law is not made for a Righteous man as ſuch, that is, ſo far as Love hath united his Soul to Virtue, and ſeparated it from ſin, he need not to be conſtrained or reſtrained by any Penal Laws: no more than men need a Law to command them to eat and drink, and preſerve their lives, and forbear ſelf-deſtruction. But ſo far as any man is unrighteous or ungodly, that is, hath a will to ſin, or croſs or averſe to Goodneſs, ſo far he needeth a penal Law: which therefore all need while they remain imperfect.

Nature hath made Love and Goodneſs like the Iron and the Load-ſtone. The Ʋnderſtanding doth not ſo ponderouſly incline to Truth, as the Will doth naturally to Good. For this being the perfect act of the Soul, the whole inclination of Nature goeth after it. Therefore Love is the higheſt duty or nobleſt act of the Soul of Man; the end and perfection of all the reſt.

§. 3. The eſſential act of this LOVE is COMPLACENCIE; or the Pleaſedneſs of the minde in a ſuitable Good: But it hath divers effects, concomitants and accidents, from whence it borroweth divers Names.

§. 4. The LOVE of Benevolence, as it worketh towards the felicity of another, is the Love of God to man, who needeth him; but not of Man to God, who is above our benefits, and needeth nothing.

§. 5. Our LOVE to God, reſpecteth him either, 1. as our Efficient, 2. Dirigent, 3. or final Good: which hath accordingly concomitant duties.

§. 6. I. Our LOVE to God as our Chief good efficiently, containeth in it, 1. A willing Receiving Love: 2. A Thankfull Love: 3. A Returning devoted ſerving Love: (which among men amounts to retribution.)

§. 7. 1. An abſolute dependent Beneficiary ought with full dependance on his Totall Benefactor, to Receive all his Benefits with Love and willingneſs.**Gratus ſum; non ut alius mihi libentius praeſter, priori irritatus exemplo; fed ut rem jucundiſſimam faciam. Senec. Ep. 28.

An undervaluing of Benefits, and demurring, or rejecting them, is a great abuſe and injury to a Benefactor. Thus doth the ungodly World, againſt all the Grace and greateſt mercies of God. They know not the worth of them, and therefore deſpiſe them, and will not be intreated to accept them: p. 104but take them for intollerable injuries or troubles, as a ſick Stomack doth its Phyſick and Food,Credamus ita que nihil eſſe grato animo honeſtius. Omnes hoc urbes, omnes etiam ex barbaris regionibus gentes conclamabunt; In tanta judiciorum diverſitate, referendam benè merentibus gratiam, omnes uno ore affirmabunt; in hoc diſcors turba conſentiens. Senec. ib. becauſe they are againſt their fleſhly Appetites. An open heart to receive Gods mercies with high eſteem, beſeemeth ſuch Beneficiaries as we.

§. 8. 2. Thankfulneſs is that Operation of Love, which the light of Nature hath convinced all the World, to be a duty: and ſcarce a man is to be found ſo bruitiſh as to deny it: And our Love to God ſhould be more thankfull than to all the World, becauſe our Receivings from Him are much greater, than from all.

§. 9. 3. Though we cannot requite God; true gratitude will devote the whole man to his Service, Will, and Honour, and bring back his Mercies to him for his uſe, ſo far as we are able.

§. 10. II. Our LOVE to our DIRIGENT Benefactor, is, 1. A fiducial Love, 2. A love well-pleaſed in his conduct; 3. A following Love.

Though it belongeth to God chiefly as our ſapiential Governour to be the Dirigent Cauſe of our Lives: Yet he doth it alſo as our Benefactor, by a commixture of the effects of his Relations.

§. 11. 1. So infinite and ſure a Friend, is abſolutely to be Triſted, with a General Confidence in the Goodneſs of his Nature, and a particular Confidence in the Promiſes or ſignifications of his good-will.

Infinite Good cannot be willing to deceive or diſappoint us. And if we abſolutely Truſt him, it will abundantly conduce to our holineſs, and peace.

§. 12. 2. We muſt alſo love his Conduct, his Precepts and his holy Examples, and the very way it ſelf in which he leadeth us.

All that is from him is good, and muſt be loved both for it ſelf, and for him that it cometh from, and for that which it leadeth to. All his Inſtructions, helps, reproofs, and all his conducting Means ſhould be amiable to us.

§. 13. 3. Love muſt make us cheerfully follow him, in all the wayes which by Precept or Example he is pleaſed to lead us.

And ſo to follow him, as to love the tokens of his preſence, and footſteps of his will, and all the ſigns of his approbation: p. 105And with an Heroick fortitude of Love, to rejoyce in ſufferings, and venture upon dangers, and conquer difficulties for his ſake.

§. 14. III. Our LOVE to GOD as our final Good is, 1.Bene meritos quin colas, nec exorari fas eſt, ne que eſt excuſatio difficultatis: neq, aequum eſt tempore & die memoriam beneficii definire. Cicer. A Deſiring LOVE: 2. A ſeeking LOVE; and 3. A full complacential delighting Love; which is the perfection of us and all the reſt: And accidentally it is ſometimes a Mourning Love.

§. 15. 1. Man being but in Via under the efficiency and conduct of Love, to final Love and Goodneſs hath his End to intend, and his means to uſe, and therefore Love muſt needs work by Deſire.Vos, vos appello, qui Mercurium, qui Platonem, Pythagoram que ſectamini: voſ que caeteros qui eſtis unius mentis, & per eaſdem vias placitorum inceditis unitate. Audetis ridere nos — Quid Plato veſter nonne animo ſurgere ſuadet e terris, & circa Deum ſemper (quantum fieri poteſt) cogitatione ac mente verſari? Audetis ridere nos quod animarum noſtrarum provideamus ſaluti? id eſt ipſi nobis? Quid enim ſumus homines, niſi animae corporibus clauſae? Vos enim nonne omnes pro illarum geritis incolumitatibus curas▪ Metus ille vos habet ne velut trabalibus clavis affixi, corporibus haereatis? Quid illi ſibi velint ſecretarum artium ritus, quibus affamini neſcio quas poteſtates, ut ſint vobis placidae, ne que ad fedes remeantibus patrias obſtacula impeditionis opponant. Arnob. adv. Gentes, lib. 2. p. 14.

§. 16. So far as a man is ſhort of the thing deſired, Love will have ſome ſenſe of want; and ſo far as we are croſſed in our ſeekings, and fruſtrate in any of our hopes, it will be ſorrowfull.

§. 17. 2. Man being appointed to a courſe and life of Means to his laſt end, muſt needs be employed in thoſe Means for the Love of that End: And ſo the main work of this life is that of a Deſiring, ſeeking Love.

§. 18. 3. The complacential delighting LOVE, hath three degrees: The firſt in Belief and Hope, The ſecond in foretaſte; and The third in full enflamed exerciſe.

§. 19. 1. The well-grounded Hope of the foreſeen Viſion and fruition of the Infinite Good which is our End, muſt needs poſſeſs the conſiderate minde, with a delight which is ſomewhat anſwerable to that Hope.

§. 20. 2. When the Soul doth not only Hope for its future end, but alſo at preſent cloſe with God ſubratione finis, in the exerciſe of pure complacencial Love, in Prayer, Praiſe or Contemplation, he hath ſome meaſure of fruition even in via, and a ſenſible foretaſte of his future perfection, according to the degree of this his Love.

There is a delight that cometh into the minde by the meer foreſight and hope of what we ſhall be, and have, and do hereafter: And this cometh by the Means of Promiſe and Evidence: And there is alſo a Delight which cometh in upon the p. 106preſent exerciſe of Love it ſelf on God as preſent; when the ſoul in the contemplation of his infinite Goodneſs, is wrapt up in the pleaſures of his Love: And this is a degree of fruition of our end, before the perfect fruition of it. And therefore take notice that there are theſe two wayes of our comfort in this life: 1. Exploratio juris, the tryall of our title: 2. Exercitium amoris; the feaſting of the Soul in the exerciſes of Love.

§. 21. 3. The final perfect act of Love will not be in via, but when we have fully reacht our end.

§. 22. This final act is not well expreſſed by the common word [fruition] becauſe it intimateth that we are the finis cui our ſelves, and that our own enjoyment of God as our felicity, is the finis ultimatè ultimus, which is not true.

§. 23. Yet is [fruition] one ingredient into our End, becauſe our final act of Love is for our ſelves, though not principally.

Magiſtris, Diis & Parentibus, non poteſt reddi aequivalens. Ariſtot. 9 Ethic.§. 24. All the difficulties de fine hominis are beſt reſolved by underſtanding that it is finis amantis, and what that is: The Nature of Love is an inclination or deſire of Ʋnion or Adhaeſion: And therefore it includeth the felicity of the Lover, together with the attractive excellency of the Object; Laus & gratiarumactio debetur danti, non accipienti, Ariſt. 4. Eth.and is both gratia amantis & amati ſimul. But when the Lover is infinitely above the Object, the Lover is the chief end (for his own complacency) though the Object have the benefit: And when the Object is infinitely better than the Lover, the Object muſt be incomparably the chief end, cujus gratia potiſſimum: though the Lover withall intend his felicity in fruition.

§. 25. But if any ſoul be ſo far above ſelf-love, as to be drawn up in the fervours of Holy love, in the meer contemplation of the infinite Object, not thinking of its own felicity herein, its felicity will be never the leſs, for not intending or remembring it.

Qui ſancti? qui Religionem colentes, niſi qui meritam Diis immortalibus gratiam, juſtis honoribus, memori mente perſolvunt? Cicer. pro. Planc.§. 26. Therefore the final act of Love, hath no fitter name than Love it ſelf, or delightfull adhaeſion to God, the infinite Good, with full complacency in him.

§. 27. Though God muſt be loved as our Benefactor, yet the perfect goodneſs of his Will and Nature, as ſtanding above all our Intereſt or Benefits, muſt be the principal reaſon and Object of our Love.

p. 107That we muſt love God more for Himſelf,If we muſt love good men for themſelves, much more God. Ubi beneficus, ſi nemo alterius cauſa benigne facit. Ubi gratus, fi non eum ipſum cui referunt gratiam, ipſi cernunt grati? Ubi illa ſancta amicitia, ſi non ipſe amicus per ſe amatur, toto pectore: qui etiam deſerendus & abjiciendus eſt, deſperatis emolumentis & fructibus: quo quid poteſt dici immanius? Cicero de leg. 1 p. 227. than for our ſelves, is thus proved: 1. That which is moſt Amiable muſt be moſt Loved: But God is moſt amiable, and not we our ſelves: Therefore he muſt be Loved above our ſelves, (and conſequently not for our ſelves, but our ſelves for him:) The minor is ſoon proved: That which is moſt Good is moſt Amiable: But God is moſt good: Ergo. And Goodneſs is the proper object of Love.

2. That which the Soul moſt Loveth it doth moſt devote it ſelf to, and adhere to, and reſt in: But we muſt more devote our ſelves to God, and adhere to him, and reſt in him, than our ſelves: Ergo, we muſt Love him more.

3. That which is an Abſolute Good, and is dependent on nothing, muſt be abſolutely loved for it ſelf: But ſuch is God: Ergo. And that which is only a derivative, limited, dependent Good, and not made ultimately for it ſelf; is not to be loved ultimately for it ſelf: But ſuch is man: Ergo.

4. That which is the Fountain of all Goodneſs and Love, muſt be the end of all: But that is God and not Man: Ergo.

5. To love God ultimately for our ſelves, is to deifie our ſelves, and take down God into the order of a Means, that is, of a Creature.

§. 28. Having proved, that God muſt be loved above our ſelves, we need no other proof, that not we, Juſtitia nihil expetit praemii, nihil pretii: per ſe igitur expetitur: eadem que omnium virtutum cauſa at que ſententia eſt: At que etiam ſi emolumentis, non ſuapte natura virtus expetitur, una erit virtus, quae malitia rectiſſimè dicetur. Ut enim quiſque ad ſuum commodum refert maxime quaecunque agit, ita minime eſt vir bonus: ut qui virtutem praemio metiuntur, nullam virtutem niſi malitiam putant. Cicero de Leg. 1. p. 227.but God muſt be our ultimate end.

§. 29. Becauſe we here ſee not God intuitively, but in his Works, we are bound with fervent deſire to ſtudy and contemplate them, and therein to feaſt our love in beholding and taſting of his Love and Goodneſs.

As a Man will look on the Picture, the Letters, the works of his abſent Friend, and retain the Image of him in his heart; ſo God, though not abſent, yet unſeen, expreſſeth himſelf to us in all his works, that we may ſtudiouſly there behold, admire and love him.

§. 30. Therefore Gods Works muſt be more valued and ſtudied, as they are the Glaſs repreſenting the Image of his perfections, p. 108and ſhewing us his chief eſſential amiableneſs, than as they are beneficial and uſeful to us, and ſo ſhew us only his benignity to us.

§. 31. Yet muſt ſelf-love, and ſenſe it ſelf, and the ſenſible ſweetneſs and experience of Mercies be improved to our eaſier taſte of God's eſſential Goodneſs, and we muſt riſe up from the lower to the higher object: and this is our chief uſe of ſenſible benefits.Nihil homini metuendum, niſi ne faelicitatem excludat. Solon in Laert. p. 31. Summo Bono conſtituto in Philoſophia, conſtituta ſunt omnia: nam caeteris in rebus ſive praetermiſſum, ſive ignoratum eſt quippiam, non plus incommodi, quam quanti quaeque earum rerum eſt, in quibus neglectum eſt aliquid. Summum autem bonum ſi ignoretur, vivendi rationem ignorari neceſſe eſt: ex quo rantus error conſequitur, ut quem in portum ſe recipiant, ſcire non poſſunt. Cognitis autem rerum firiibus (bonorum & malorum) inventa vitae via eſt conformatioque omnium officiorum. Piſo in Cic. de finib. lib. 5. pag. 182. Decreſcere ſummum bonum non poteſt. Mortalia eminent, cadunt, deteruntur, creſcunt, exhauriuntur, implentur. Divinorum una natura eſt. Senec. Epiſt. 66. p. 644, 645.

Doubtleſs as the Soul, while it dwelleth with fleſh doth receive its objects by the mediation of ſenſe, ſo God hath purpoſely put ſuch variety of ſenſible delicacies into the creatures, that by every ſight, and ſmell, and hearing, and touch, and taſte, our ſouls might receive a report of the ſweetneſs of God, whoſe goodneſs all proceed from. And therefore this is the life which we ſhould labour in continually, to ſee God's goodneſs in every lovely ſight, and to taſte God's goodneſs in every pleaſant taſte, and to ſmell it in every pleaſant Odour, and to hear it in every lovely word or ſound; that the motion may paſs on clearly without ſtop, from the ſenſes to the mind and will, and we may never be ſo blockiſh as to gaze on the glaſs, and not ſee the Image in it; or to gaze on the Image, and never conſider whoſe it is: or to read the Book of the Creation, and mark nothing but the words and letters, and never mind the ſenſe and meaning. A Philoſopher, and yet an Atheiſt or ungodly, is a monſter; one that moſt readeth the Book of Nature, and leaſt underſtandeth or feeleth the meaning of it.

§. 32. Therefore God daily reneweth his mercies to us, that the variety and freſhneſs of them producing renewed delight, may renew our lively feelings of his love and goodneſs, and ſo may carry us on in love, without ceſſations and declinings.

Our natures are ſo apt to loſe the ſenſe of a Good that is grown ordinary and common, that God by our renewed neceſſities, and the renewed ſupplies, and variety of mercies, doth cure this defect.

§. 33. Thoſe therefore that turn God's mercies to the gratifying of their ſenſitive appetites and luſts, and forget him, and offend him the more, and love him the leſs, do forfeit his mercies by their inhumane and irrational ingratitude and abuſe.

Which is the ſin of all proud, covetous, voluptuous perſons; p. 109the ambitious, fornicators, gluttons, drunkards, and lovers of ſports, recreations, idleneſs, or any pleaſure, as it turneth them from God.

§. 34. Above all other ſin, Coeleſtia ſemper ſpectato: illa humana contemnito. Cic. Somn. Scipi.we ſhould moſt take heed of the inordinate love of any creature (for it ſelf, or for our carnal ſelf alone) becauſe it is moſt contrary to our love to God, which is our higheſt work and duty.

§. 35. Thoſe mercies of God are moſt to be valued, deſired and ſought, which ſhew us moſt of God himſelf, or moſt help up our love to him.

§. 36. We muſt love both our natural ſelves and neighbours, the bad as well as the good, with a love of benevolence, deſiring our own good and theirs: But at the ſame time we muſt hate our ſelves and them, ſo far as wicked, with the hatred of Diſplicency: and with the love of Complacency, muſt only ſo far love our ſelves or others, as the Image of Divine Goodneſs is in us or them.

I ſpeak not of the meer natural paſſion of the parent to the child, which is common to man and beaſt: nor of the exerciſes of love in outward acts, for thoſe may be directed by God's commands to go more to one (as a wicked child) that hath leſs true amiableneſs in him. But all holy love muſt be ſuited to the meaſures of the trueſt object.Templum mentis amo, non marmoris, aurea in illo Fundamenta: manet fides ſtructura nivali. Conſurgit pietate nitens, tegit ardua culmen: Juſtitia interius ſpargit ſola picta rubenti Flore, pudicitiae pudor almus, & atria ſervat. Haec domus apta mihi eſt, haec me pulcherrima ſedes Accipit, aeterno coeleſtique hoſpite digna, Prudent. Quicquid boni egeris in Deos refer: Bias in Laert.

§. 37. The love of God ſhould be with all our ſoul, and with all our might; not limited, ſuppreſſed or neglected, but be the moſt ſerious, predominant action of our ſouls.

How eaſie a matter is it to prove Holineſs to be naturally mans greateſt duty, when love to God, which is the ſumm of it, is ſo eaſily proved to be ſo. All the reaſon in the world, that is not corrupted, but is reaſon indeed, muſt confeſs without any tergiverſation, that it is the moſt great and unqueſtionable duty of man to love God above all; yea, with all our heart and ſoul and might. And he that doth ſo, ſhall never be numbred by him with the ungodly, for thoſe are inconſiſtent.

§. 38. The exerciſes of love to God in complacency, deſire, ſeeking, &c. ſhould be the chief employment of our thoughts.

For the thoughts are the exerciſe of a commanded faculty, which muſt be under the power of our will: and the ultimate end, and the exerciſes of love to it, ſhould daily govern p. 110them.When the Oracle of Delphos adjudged the Tripos to the wiſeſt, it was ſent to Th…les, and from him to another, till it came to Solon, who ſent it to the Oracle, ſaying, None is wiſer than God. Laert. in Thalet. So ſhould we all ſend back to God the glory and praiſe of all good which is aſcribed to us. And what a man loveth moſt, uſually he will think of, with his moſt practical powerful thoughts, if not with the moſt frequent.

§. 39. The love of God ſhould employ our tongues in the proclaiming of his praiſe and benefits, and expreſſing our own admiration and affection, to kindle the like in the ſouls of others.

For the ſame God who is ſo amiable, hath given us our ſpeech with the reſt of his benefits, and given it us purpoſely to declare his praiſe. Reaſon telleth us that we have no higher, worthier, or better employment for our tongues; and that we ſhould uſe them to the beſt. The tongues of men are adorned with language, for charitable and pious communication, that they may be fit to affect the hearts of others, and to kindle in them that ſacred fire, which is kindled in themſelves. Therefore that tongue which is ſilent to its Makers praiſe, and declareth not the Goodneſs, and Wiſdom, and power of the Lord, and doth not divulge the notice of his benefits,Numen divinum omni modo, omni tempore i…e cole, juxta leges patrias, & ut ali… colant effi…e. Dio…. l. 52. condemneth it ſelf, and the heart that ſhould employ it, as neglecting the greateſt duty it was made for.

§. 40. The lives of Gods Beneficiaries ſhould be employed to his praiſe and pleaſure, and ſhould be the ſtreaming effects of inward love. And all his mercies ſhould be improved to his ſervice, from a thankful heart.

All this hath the fulleſt teſtimony of reaſon, according to the rules of proportion and common right. To whom ſhould we live, but to him from whom and by whom we live? What but our ultimate end ſhould be principally intended, and ſought through our whole lives? A creature that hath all from God, ſhould in love and gratitude bring back all to him; and thus we make it more our own.

§. 41. This Life of Love ſhould be the chiefeſt Delight and Pleaſure of our Souls, Ariſt…ppus rogatus alicuando, quid haberent e…imium Philoſopi? Si omnes inquit, leges intereant, equabiliter vivimus. Laert. Oderunt peccare boni vit…tis amore. Hor.which all other pleaſure ſhould ſubſerve, and all be abhorred which contradicteth it.

Nothing is eaſilier confeſſed by all, than the deſirableneſs of Delight and Pleaſure: and the moſt excellent object, which moſt be moſt beloved, muſt be our chief delight: for Love it ſelf is a delighting act, unleſs ſome ſtop do turn it aſide into fears and ſorrows. Nothing can it ſelf be ſo delectable as God, the chiefeſt Good; and no employment ſo delectable as loving him. This therefore ſhould be our work and our recreation, p. 111our labour and our pleaſure, our food and feaſt. Other delights are lawful and good, ſo far as they further theſe delights of holy love, by carrying up our hearts to the original and end of all our mercies and delights. But nothing is ſo injurious to God and us as that which corrupteth our minds with ſenſuality, and becometh our Pleaſure inſtead of God.

§. 42. The ſenſe of the preſent imperfection of our Love ſhould make us long to know God more, and to love him and delight in him, and praiſe him in perfection to the utmoſt extent of our capacities.

If it be ſo good to love God, then muſt the higheſt degree of it be beſt: and reaſon teacheth us,Read Seneca, de vita beata, fully proving againſt the Ep…cureans, that wealth, honour and pleaſure are not mans felicity, becauſe they make him not better or beſt. when we feel how weak our Knowledge and Love is, to long for more; yea, for perfection.

§. 43. Thus hath Reaſon ſhewed us the end and higheſt felicity of man, in his higheſt duty; To Know God, to Love him and Delight in him in the fulleſt Perfection, and to be Loved by him, and be fully pleaſing to him, as herein bearing his Image, is the felicity, and the ultimate end of man. LOVE is mans final act, excited by the fulleſt Knowledge, and God ſo beheld and enjoyed in his Love to us, is the final Object. And here the Soul muſt ſeek its Reſt.

Obj. But quae ſupra nos nihil ad nos: God indeed is near to Angels, but he hath made them our Benefactors, and they have committed it to inferiour Cauſes: there muſt be ſuitableneſs as well as excellency to win love: Surſum animum vocant initia ſua: Erit autem illic, etiam antequam hac cuſtodia exolvatur, ſi vitia ſua deſeruit, puruſ que ac…enis in cogitationes divinas emicuit. Senec. ep. 80. Tutum iter…eſt, jucundum eſt, ad quod natura te inſtruxit. Dedit tibi illa quae ſi non deſerueris, par Deo conſurges. Parem autem Deo to pecunia non facit▪ &c. Senec. ep. 13.we find no ſuitableneſs between our hearts and God. And therefore we believe not that we were made for any ſuch employment. And we ſee that the far greateſt part of mankind are as averſe to this life of Holineſs as our ſelves; and therefore we cannot think but that it is quite above the nature of man, and not the work and end which he was made for.

Anſw. 1. Whether God have made Angels, or Rulers, or Benefactors, or what love or honour we owe them as his Inſtruments, is nothing to our preſent buſineſs. For if it be granted that he thus uſeth them, it is moſt certain that he is nevertheleſs himſelf our Benefactor, nor nevertheleſs near us. What nearneſs to us they have, we are much uncertain; but that he himſelf is our total Benefactor, and always with us, as near to us as we are to our ſelves, is paſt all queſtion, and proved before.

p. 1122. There neither is nor can be any object ſo ſuitable for our LOVE as God; he hath all Goodneſs in him, and all in the creature is derived from him, and dependeth on him; and he hath given us all that ever we our ſelves received, and muſt give us all that ever we ſhall receive hereafter. He is all-ſufficient for the ſupply of all our wants, and granting all our juſt deſires, and making us perfect: all that he doth for us, he doth in Love, as an intellectual free Agent; and he is ſtill preſent with us, upholding us, and giving us the very Love which he demandeth: and he created us for Himſelf to be his Own, and gave us theſe faculties to know and love him. And can any then be a more ſuitable object of our love?

3. Do you not find that your underſtandings have a ſuitableneſs or inclination to Truth and Knowledge, and would you not know the beſt and greateſt things? and know the cauſe of all the wonderful effects which you ſee: and what is this but to know, God? And do you not find that your Wills have a ſuitableneſs to good as ſuch in the general? and to your own felicity? And do you not know that it ſhould not be unnatural to any man to love the beſt, which is beſt, and eſpecially which is beſt for him; and to love him beſt who is his greateſt Benefactor, and moſt worthy of his love in all reſpects? And can you doubt whether God be moſt worthy of your love? All this is plain and ſure. And will mens averſeneſs to the love of God then diſprove it? It is natural for man to deſire knowledge, as that which perfecteth his underſtanding; and yet Boys are averſe to learn their Books, becauſe they are ſlothful, and are diverted by the love of play. What if your ſervants be averſe and ſlothful to your ſervice? doth it follow that it is not their duty,Quod ſi poena, ſi metus ſupplicii, non ipſa turpitudo, deterret ab injurioſa, facinoroſaque vitâ, nemo eſt injuſtus: at incauti potius habendi ſunt improbi: Callidi, non boni ſunt, qui utilitate tantum, non ipſo honeſto, ut boni viri ſint moventur. Cic. de leg. l. 1. p. 289. or that you hired them not for it? What if your wife and children be averſe to love you? is it therefore none of their duty ſo to do? Rebels are averſe to obey their Governours, and yet it is their duty to obey them. If your child or any one that is moſt beholden to you, ſhould be averſe to love and gratitude to you, (as thouſands are to their Parents and Benefactors) will it follow that Nature obliged them not to it?

4. What can you think is ſuitable to your love, if God be not? is it luſt, or play, or meat and drink and eaſe? A Swine hath a nature as ſuitable to theſe as you? Is it only to deal p. 113ingenuouſly and honourably in providing for the fleſh,Complent bona corporis beatiſſimam vitam; ſed ita ut ſine illis poſſit beata vita exiſ…ere. Ita enim parvae & exiguae ſunt iſtae acceſſiones bonorum, ut ſicut ſ…ellae in radio ſolis, ſic iſtae in virtutum ſplendere, ne cernantur quidem. Atque haec ut verè dicitur parva eſſe ad beatè vivendum momenta iſta corporis commodorum, ſic nimis violentum eſt, nulla eſſe dicere. Qui enim ſic diſputant, obliti mihi videntur quae ipſi egerint principia naturae. Tribuendum eſt his aliquid, dummodo quantum tribuendum ſit intelligas. Piſo in Cic. de finib. l. 5. p. 202. and maintaining the fuel of theſe ſenſualities, by Buildings, Trading, Manufactures, Ornaments and Arts? All this is but to have a reaſon to ſerve your ſenſe, and ſo the ſwiniſh part ſtill ſhall be the chief: for that which is the chief and ruling object with you, doth ſhew which is the chief and regnant faculty. If ſenſual objects be the chief, than Senſe is the chief faculty with you. And if you had the greateſt wit in the world, and uſed it only to ſerve your guts, and throats, and luſts, in a more effectual and ingenious way than any other men could do, this were but to be an ingenuous beaſt, or to have an Intellect bound in ſervice to your bellies. And can you think that things ſo little ſatisfying, and ſo quickly periſhing, are more ſuitable objects for your love than God?

5. What ſay you to all them that are otherwiſe minded, and that take the Love of God for their work and happineſs? They find a ſuitableneſs in God to their higheſt eſteem and love; and are they not as fit Judges for the affirmative, as you for the negative?

Obj. They do but force themſelves to ſome acts of fancy.

Anſw. You ſee that they are ſuch acts as are the more ſerious and prevalent in their lives, and can make them lay by other pleaſures, and ſpend their days in ſeeking God, and lay down their lives in the exerciſe and hopes of Love. And that it is you that follow fancy, and they that follow ſolid reaſon, is evident in the reaſon of your ſeveral ways. That world which you ſet above God is at laſt called Vanity by all that try it: Reaſon will not finally juſtifie your choice: but I have here ſhewed you undeniable reaſon for their choice and love; and therefore it is they that know what they do, and obey the Law of Nature, which you obliterate and contradict.

Obj. But we ſee the Creature, but God we ſee not, and we find it not natural to us to love that which we do not ſee.

Anſw. Is not Reaſon a nobler faculty than ſight? if it be,Unum verò finem Ariſtotelis declaravit, eſſe uſum virtutis in vita ſancta & integrâ. Heſych. Illuſt. in Ariſtot. why ſhould it not more rule you, and diſpoſe of you? Shall no Subjects honour and obey their King but thoſe that ſee him? You can love your mony, and land, and friends when they are out of ſight.

Obj. But theſe are things viſible in their nature.

p. 114Piſo ubi ſup. in Cic. ſaith, That all the difference in this between the Stoicks and the Peripateticks and Academicks is but this, Whether corporal things ſhall be called no Good at all, or only ſuch little Goods as to be next to none, pag 102, 203. To the ſhame of thoſe nominal Chriſtians, who know no greater good than they.Anſw. They are ſo much the more vile, and leſs amiable. Your own Souls are inviſible, will you not therefore love them? You never ſaw the life or form of any Plant or living Wight; you ſee the beauty of your Roſes, and many other flowers, but you ſee not the life and form within, which cauſeth all that beauty and variety; which yet muſt be more excellent than the effect. Can you doubt whether all things which appear here to your ſight, have an inviſible Cauſe and Maker? or can you think him leſs amiable, becauſe he is inviſible, that is, more excellent?

6. In a word, it is moſt evident, that all this averſeneſs of mens hearts to the Love of God, is their ſin and pravity; and the unſuitableneſs of their nature is, becauſe they are vitiated with ſenſuality, and deceived by ſenſible things: a diſeaſe to be cured and not defended. Their ſin will not prove the contrary no duty.

7. And yet while we are in fleſh, though God be not viſible to us, his works are, and it is in them (the frame of the world) that he hath revealed and expoſed Himſelf to our love: It is in this viſible Glaſs that we muſt ſee his Image, and in that Image muſt love him: and if we will love any Goodneſs, we muſt love his; for all is his, and as his ſhould be loved by us.Siquis eſt hoc robore animi atque hac indole virtutis, ac continentiae, ut reſpuat omnes voluptates, omnemque vitae ſuae curſum labore corporis, atque in animi contentione conficiat, quem non quies, non remiſſio, non aequalium ſtudia, non ludi, non convivia delectant, nihil in vita expetendum putet, niſi quod eſt cum laude & honore conjunctum; hunc, meâ ſententiâ, Divinis quibuſdam bonis inſtructum atque ornatum puto. Cic. pro Cal.