The Reasons of the Christian Religion Part 1, Part 1 · Chapter 7
CHAP. VII. I. Of Man's Relation to God his OWNER.
Prima pietat's magiſtra natura eſt. Cic.§. 1. GOD being our undoubted, abſolute OWNER, it followeth undeniably that we are His own.
The Relations are mutual, and the thing needeth no proof.
Omnis eſt Deorum vita beata, hominem autem quatenus in ea lucet quoddam ejus actionis exemplat. Ariſtot. Eth. 10. c. 8.§. 2. Therefore Man being an intelligent Creature, that can know this his Relation to his Maker, is bound by Nature to conſent to it, and abſolutely reſign himſelf to the will, diſpoſe and uſe of his Creator.
For there is nothing more reaſonable, than that every one ſhould have his own: And the Ʋnderſtanding of man ſhould conceive of things as they are, and the Will of man ſhould conſent to his Makers Intereſt and right, or elſe it were moſt crooked, irregular and unjuſt. Therefore it muſt needs be the duty of every reaſonable Creature to bethink him, that GOD is his abſolute Owner, and thereupon to make a deliberate reſolved RESIGNATION of himſelf to GOD, without any exceptions or reſerves.Agri ne conſecrentur Platoni aſſentior: qui his fere verbis utitur: Terra igitur, ut focus, domicilium ſacrum omnium Deorum eſt: Quocirca nequis iterum idem conſecrato. Aurum autem & argentum in urbibus & privatim & in fanis, invidioſa res eſt: Cicer. de leg. l. 2. p. 245.
§. 3. Therefore man ſhould labour to know wherein he may be moſt uſeful to his Maker's Intereſt, (which is his Pleaſure in our perfection) and therein he ſhould willingly and joyfully lay out himſelf.
For it is undeniable that God ſhould be ſerved with his Own, and that entirely without dividing: for we are not in part, but wholly his.
§. 4. Therefore no man can have any propriety in himſelf, but what is derived from his Abſolute Lord, and ſtandeth in full ſubordination to his propriety.
For there can be but one full and abſolute Proprietor. I can have no other propriety in my ſelf, but by derivation and truſt from my Creator.
§. 5. Therefore alſo no creature can have any Propriety in another creature, but onelyonly derivatively, ſubordinate, & ſecundum quid.
No Parent hath any propriety in his Children, nor the moſt abſolute and potent Prince in his People, but as God's Stewards under him; no not in themſelves, and therefore not in others. And a Steward hath no propriety in his Maſter's goods, but derivative, dependent, ſubordinate and improper, and onelyonly the uſum, fructuum, and ſuch poſſeſſion as is neceſſary thereto, and ſuch an imperfect propriety as will juſtifie that poſſeſſion.
§. 6. And as I am not my Own, ſo nothing is properly my own which I poſſeſs, but all that I have is God's as well as I.
For no man can have more title to any thing elſe than to himſelf. He that is not Owner of himſelf, is Owner of Nothing. And we have not any thing, nor can have, which is not as much from God as we, and therefore is not as much his.
§. 7. Therefore no man ſhould repine at God's diſpoſal of him, but all men ſhould acquieſce in the diſpoſing-will of God.
For it is unreaſonable and unjuſt to murmur at God, for doing as he liſt with his own, and uſing any thing to his ends.
§. 8. And therefore all men ſhould avoid all ſelfiſh affections, and partiality, and be more affected with God's intereſt than their own.
For we are not ſo much our Own as his, and our intereſt is not conſiderable in compariſon of his.
§. 9. Therefore no man ſhould do any thing for ſelfiſh ends, which is injurious to the will and intereſt of God, our abſolute Owner.
§. 10. And therefore no man ſhould diſpoſe of his Eſtate, or any thing he hath, in any way, but for the intereſt of his abſolute Lord.
§. 11. And therefore all men ſhould make it the very care and labour of their lives, to ſerve the will and intereſt of this their abſolute Owner.
§. 12. And therefore no man ſhould prefer the will or intereſt of the greateſt mortal man, or the deareſt friend, before the will and intereſt of God.
§. 13. Nor ſhould the publick intereſt of States or Kingdoms be pleaded againſt his will and intereſt.
But yet we muſt take heed how we oppoſe or neglect this laſt eſpecially, becauſe the will of God doth take moſt pleaſure in the publick or common benefit of his creatures; and therefore theſe two are very ſeldom ſeparated: nor ever at all as to their real good, though as to carnal, lower good, it may ſo fall out.
All theſe are ſo plain, that to ſtand to prove or illuſtrate them, were but to be unneceſſarily and unprofitably tedious.
§. 14. It being a God of infinite Wiſdom and Goodneſs, as well as power, who is our Owner, his Title to us is a great conſolation to the upright.
For as he hath taught men (and bruits too) to love their Own, it intimateth that he will not deſpiſe his Own: and therefore his intereſt in us is our comfort.
§. 15. No man is capable of giving any thing properly to God, but onelyonly by obediential reddition of his own: no nor to man, but as God's Steward, and according to our propriety, ſecundum quid, in reſpect to other Claimers.