Kitabı oku: «True Christianity», sayfa 63

Chapter IX.
Man Even More Indebted To God For Inward, Than For Outward Blessings

And the fear of you shall be upon every beast of the earth.– Gen. 9:2.

As man knows himself to be the most excellent of all creatures, so ought he to be more thankful to God for the perfections of his own being and nature, than for those of all the rest of the world. For as all things else were made for his sake, he must of necessity be more perfect and excellent than they. The sun, the moon, and all the host of heaven, those glorious bodies, all wait upon man, and do him service. This they do, not on account of his body, which, considered in this corrupt state, is less excellent than theirs; but on account of his soul, as to which he is in every respect superior to them. For the very notion of servitude implies a superiority in the person to whom the service is paid: so that it would be unnatural for those glorious bodies to do that service to man, if he had not an immortal soul, and by consequence, a more excellent nature than they.

2. And on account of the immortality of the soul, it is an unworthy thing for a man to fix it upon anything that is mortal and perishing; because it is incapable of uniting with anything but what is immortal, and particularly with God himself. The body, indeed, is connected with corporeal objects, and is capable of terrestrial enjoyments; but the soul should be united solely with God; so that, as a king, he might be enthroned and bear rule in her; and in this consists the excellency of man above all other creatures, that his soul is the throne, the image, and habitation of God. Greater honor than this no creature is capable of receiving; therefore man is the most excellent of all, and is infinitely indebted to the Author and Giver of such inestimable benefits.

Chapter X.
Of The Wisdom Which God Has Shown In The Formation Of Man

O Lord, how manifold are thy works! in wisdom hast thou made them all.– Ps. 104:24.

There are three orders in the natural body. The first is to the body the same that the husbandmen and laborers are to the state; being employed in raising the appetite, digesting and concocting the food, separating the juices, and in all the other inferior offices of the animal economy. This lower faculty works night and day, for the security and preservation of the others. For such is the constitution of human bodies, that if the lower faculties be out of order, or cease to operate, the superior, which depend upon them, cannot subsist.

2. The next faculty is the sensitive, diversified by the five perceptions of seeing, hearing, tasting, smelling, and feeling, which are all more or less noble, the one than the other. The sight is more noble than the hearing, because objects are seen at a much greater distance than they are heard. The hearing is more noble than the taste, as being capable of exerting itself at a greater distance. And for the same reason, the taste and smelling are more noble than the feeling, which is the weakest and lowest of all.

3. The third order, which is the highest and most noble of all, answers to the government in the state, and is divided into the reason, the will, and the memory. These govern and command the faculties, having each a function distinct from the rest. These are not corporeal, as the others, but strictly mental faculties; and are, therefore, more noble and excellent. Besides which, they are also endued with that perfect liberty, that they cannot be compelled to anything. For who can force the will to desire that for which it has no mind; or to hate that which it loves? The will is altogether free, and cannot be forced. These are clothed with virtues proper to each of them; as the will with righteousness; the understanding with wisdom; the memory with eloquence, etc. This is the economy settled by God in human nature.

Chapter XI.
Of The Obligations Man Lies Under Towards God

What hast thou that thou didst not receive?– 1 Cor. 4:7.

There are two very general and comprehensive favors, for which man is exceedingly obliged to God; the one visible and corporeal, which is this world; the other spiritual and invisible, which is the love of God.

2. And though this latter is indeed the first, as being the foundation of all his other blessings, which are no more than infinite rivulets flowing from this universal fountain of divine love; yet, because it is invisible, the folly of man hardly considers it as any mercy at all. So that man, being delighted only with visible things, does not regard or consider that the love which is concealed under them, is greater and better than the things themselves. In a word, as smoke is a sign of fire, so are the blessings of God a certain proof of his love towards us.

3. Since, then, the gifts and blessings of God are, as it were, certain steps by which to mount up to God himself, it follows, that his love is as great as his gifts are; and as he made the whole world for the sake of man, and formed all creatures for his use, and regards them only as they serve and minister to his beloved creature, man; as he has exalted and loved him above all creatures, and as this love of God is the most sincere, pure, safe, and in a word, the highest good, which prompted him to form and love man, not for any advantage which He was to reap from him, but out of the overflowings of his free grace and boundless love; from all these considerations, I say, it is plain that man is more indebted to God for this love, than for all the particular gifts and favors that God can bestow, and man receive.

4. There are two things to be considered in every favor: the love that precedes and influences the giver, and the gift itself, which is the consequence of that love. The former is not only more noble and valuable than the latter, but is in all respects equal to the person that shows it. Hence, it follows, that the love of God is as infinitely good and great as God himself. This confirms the position first laid down, that man is more obliged to God for his love, than for any or all of his particular graces and favors. And as man cannot subsist a moment without the favor and mercy of God (for on Him his breath and life entirely depend), it is plain that his obligations to God are greater than those of all the creatures besides.

Chapter XII.
Of Answering The Obligations Which Man Lies Under To God

I will love thee, O Lord, my strength.– Ps. 18:1.

As God has freely and graciously bestowed all his gifts and blessings on man, he thereby obliges him to make some satisfaction and return for all these mercies. Now man can offer and dedicate nothing unto God, but what is entirely in his own power; so that all his outward goods and riches, are not a proper offering for God.

2. But as God has bestowed on him his greatest blessing, which is his love, so he expects to be requited with love again. And as the love of God to man is in the highest degree of perfection, so the love that he requires from us ought to be perfect, “with all our heart, with all our soul, with all our mind, and with all our strength.” Mark 12:30. And how just this return is, both nature and reason may convince us. For nothing is more natural and reasonable than to love them that love us, and to proportion our love to theirs; whosoever does not this, is ungrateful and unworthy of that love which he refuses to requite. And when God does not meet with this reciprocal love from man, as he very seldom does, he has then just reason to complain of injustice and ingratitude; for he requires nothing from man but love, in return for all that infinite love and mercy which he has shown to him.

3. Moreover, such is the nature of love, so sweet, so pure, so free, and so acceptable is it, that neither fear, nor honor, nor any other thing, is good or desirable, but as it is sweetened with love. No man ever was so great, as to despise the love of his inferiors; but the greater a man is, the more does he court the love and esteem of those below him. Yea, so true is this, that God himself, the most mighty and excellent of all beings, is so far from despising the love of mankind, that he earnestly courts and desires it. This then being certain, that love is the greatest treasure any man has, he is obliged to offer it to God, who has bestowed the fulness of his love upon man.

4. By what I have here advanced I would not be understood to mean that this perfect love, since the fall, is wholly in our own power, or that by it we can make a perfect return to God for all his benefits. My only design is to show that we are convinced in our own consciences, not only from the Word of God, but also from the light of nature, that we ought to love God as he has loved us.

Chapter XIII.
Showing That God's Love Appears In All His Works, Even In His Chastisements

He hath not dealt with us after our sins; nor rewarded us according to our iniquities.– Ps. 103:10.

As love is the root and principle of all the divine acts and operations, it follows that even afflictions, which are the work of God, proceed from love, and ought to be received by man as instances of God's favor. For love is the root of all the operations of God.

2. Hence no man ought to murmur against God when He corrects him, or repine at His chastisements, or quarrel with His judgments. Our sufferings are not chargeable upon God, but upon ourselves. It would become us much better to bear his corrections without remitting our love towards him; even as he punishes us, and yet tenderly loves us still. This would be a true instance and proof of the sincerity of our love to God.

3. And though there is no proportion between the love of God towards man, and the love which the most perfect Christian bears to God, the one being infinite and the other finite; yet is it our duty continually to aim at the highest degrees attainable by us. We should endeavor that our love may be holy, pure, sincere, and persevering, even in the midst of sufferings and afflictions; as the love of God towards us is ardent, pure, unchangeable, and everlasting, even whilst he punishes and afflicts us for our sins. If we do not this, we are the most ungrateful of all his creatures; every one of which, in its order and capacity, answers the transcendent love of God with a pure love and obedience.

Chapter XIV.
Showing How, And On What Account, Man Is Obliged To Love God

If a man would give all the substance of his house for love, it would utterly be contemned.– Cant.8:7.

Hitherto we have distinctly considered the obligations that man lies under to God; which is a doctrine founded upon that natural relation that is between the giver and the receiver; and this is, as it were, a perpetual light of nature, to direct us to the several branches of our duty to God. For as God has bestowed freely upon man everything that he possesses (whence the obligation arises), it plainly follows that man is obliged to offer up and restore unto God all that he has received from him. On the other hand, if God had given nothing, and man received nothing, there would have then been no obligation, nor any rule or measure of duty.

2. But as the love of God is the first and chief benefit which he has bestowed on man; so it is but just and reasonable that he who has so loved us should be loved by us again. Man, then, has nothing from himself, nor from others originally, but all things from God; and by consequence, is obliged solely to God. And this obligation cannot otherwise be discharged than by loving him entirely with all our hearts and with all our strength.

3. Lastly, as man continually depends upon God for his life and being; as he continually enjoys His favors and blessings, and, by His command and order, the service and assistance of the creatures; nothing less can be expected from so dependent a being, than love to Him who has so generously and bountifully blessed him.

Chapter XV.
Showing That All The Creatures Continually Remind Us Of The Love Which We Owe To God

Doth not wisdom cry? and understanding put forth her voice?– Prov.8:1.

As God has loved man above all the creatures, or, to speak more properly, has loved him only, having created them all for his sake; so this perpetual love of God calls upon us, and exhorts us to love him with all our hearts; yea, all the creatures of the universe, whilst by God's command they serve us, and minister to our necessities, do, as it were, with united voices call aloud, and put us in mind of the natural obligations we are under to magnify and adore, to serve and love so gracious a Benefactor, and that freely and willingly; even as they, by God's command, freely and cheerfully assist and minister to us.

2. And as their love and service to us are not false and hypocritical, but sincere and faithful; so ought ours to be to our Creator. As they employ their whole strength night and day to serve us; so ought we night and day to be diligent and earnest in the service of God. As all the creatures, in their order, serve and minister to man alone; so ought all the powers of our souls and bodies to be employed solely in the service of God. And as the greatest natural pleasure which man has in this world, arises from the use and enjoyment of the creatures; so nothing is more acceptable to God than the sincere services of a devout soul; nothing delights him more than love, arising from a lively faith in Christ, operating in a free and willing spirit. From what has been said, it is plain that the creatures exhort and instruct mankind to love God: 1. With all their strength; 2. Freely and willingly; 3. Heartily and sincerely; 4. Solely and entirely.

Chapter XVI.
A General Rule, Teaching Us How To Answer Our Obligations To God

Let my beloved come into his garden, and eat his pleasant fruits.– Cant. 4:16.

As the creatures are appointed by God to obey man; so man is obliged to love God, and in this the creatures are our monitors. Thus the trees furnish us with ripe, sweet, perfect, and pleasant fruits; which, if they were unripe, sour, or rotten, nobody would taste or care for. So it is not sufficient for man to offer his service, his love, fear, and honor unto God, unless they be genuine and perfect in their kind, being made acceptable unto God through Christ and in Christ, by the Holy Ghost, who produces in us all true and perfect fruits. This then is the great end for which we must labor, by faith and prayer, that we may bring forth fruits acceptable to God: like the trees which spend the whole twelve months of the year in laboring to produce fruits wholesome and pleasant to the eater; for God will no more accept our unripe, sour, or bitter works, than we ourselves would relish sour and unripe fruits.

2. Moreover, as the trees serve us, and naturally provide for our pleasure and benefit; so is it our duty to serve God “out of a pure heart, and of a good conscience, and of faith unfeigned” (1 Tim. 1:5), without hypocrisy and sinister designs, that both we and our works may be acceptable in his sight. In a word, that universal rule which holds in nature, must necessarily be transferred to our love and duty to God, namely, that a man ought never to cease from laboring, till he has brought forth fruits acceptable to God: on the other hand, that all superstition, will-worship, and hypocrisy, are as hateful and abominable in the sight of God, as unripe or rotten fruits are to us.

Chapter XVII.
Showing That The Christian Who Loves Not God Is Without Excuse

This is the love of God, that we keep his commandments: and his commandments are not grievous.– 1 John 5:3.

As God has implanted in every man a faculty of willing or desiring, which we call the will, which is also the seat of love, both which mutually depend on each other; and as man knows that the chief Good is to be loved by him, and that God is that chief Good; hence it follows, that he alone has a natural knowledge both that he ought to love God, and also of the reasons that oblige him to it.

2. For as brute creatures are fond of their benefactors; so man is under the highest obligations to love God, from whom he has received all that he has; and if he do not, he is more stupid and ungrateful than the beasts that perish. Rom. 12:9; Isa. 1:3. Moreover, as it is the nature of love to exclude all weariness and sadness (which are the effects of hatred and displeasure), and to sweeten and soften all the labors and difficulties that may attend the service of the person beloved (1 Cor. 13:4, etc.); so we are obliged to express our love to God, by all possible tokens of satisfaction and joy; since love is the happiness and comfort of our souls. And in this appear the kindness and love of God towards man, that he does not exact of us a hard, severe, and painful service; but only the sweet, the joyful, the comfortable exercise of love. Love casts out fear, anguish, and torment; otherwise it ceases to be love. Love conquers all difficulties, and drives away all sorrow, filling the soul with joy and gladness; so that if we love not God, we are without excuse.

3. By this I do not mean, that man, since the fall, can by his own strength and power, perfectly love God as he ought; but to show that every man is convinced in his own conscience, that he ought to love him as well as he can; that he who does not, is worse than the beasts; and that both nature and religion oblige us thereto.

Chapter XVIII.
Showing That Our Duty To God Tends To Promote Our Own Happiness

By thy commandments is thy servant warned: and in keeping of them there is great reward.– Ps. 19:11.

Having sufficiently proved, in the first and second Chapters, that God is an absolute, infinite, and superabundant Good, having all perfection in and of himself, and receiving no benefit from the service and worship of the creature; it follows, that all our religious services, as they cannot be enjoined without a purpose, so they must tend directly to our benefit and advantage. All the time and pains, therefore, which we spend in the service of God, are really and truly laid out in the service of ourselves.

2. For so great are the kindness and love of God towards men, that He has pointed out to them the path of love, that they might walk in it, and drink plentifully of the waters of life. O the boundless love of God, who has made even our duty to be our happiness!

3. But here we must not think that we can merit anything by the services which we pay to Him; for, in truth, all the blessings that we receive either in this life or the next, are solely owing to the free grace and favor of God. The sense and meaning of this Chapter then is this: that the virtues or vices of men are neither profitable nor hurtful unto God, but only unto themselves.

Chapter XIX.
The Service Which The Creatures Render To Man, Compared With That Which Man Renders To God

My son, keep sound wisdom and discretion: so shall they be life unto thy soul.– Prov. 3:21, 22.

As we have already shown that there are two sorts of services; one which the creatures render to man, and the other which men render to God, both tending to the sole happiness of man; it remains now that we show the resemblance and relation that subsists between them. As for the service of the creatures, it is not in the power of man to make any retribution for the good they do us (for everything that we have is God's): nor indeed is it fit to do this, because all the goodness of the creatures is no more than a little stream of divine goodness, flowing to us through them; and to Him alone, the Author and Fountain of all good, all our love and gratitude are due. So then, though a man cannot subsist one moment without the assistance of the creatures, yet are they not the proper objects of our love, but God alone; who, by their services, endeavors to oblige and draw us to a reciprocal love and service to himself. For what advantage is it to us, to live by the help of the creatures, unless we live unto God.

2. This then is the intention of God: to instruct us, by the cheerful services which the creatures pay to us, how cheerfully we ought to love, to serve, and obey him. For as man cannot live without the help of the creatures, such as the air and universal nature; so he spiritually dies unto God whenever he ceases to obey him and to live in Christ. Moreover, as the life of man is nothing worth, if it be not godly and devout; so the service of the creatures profits him nothing, if he also be not active and cheerful in the service of God. And as the natural life is nothing, when compared with a life of godliness and devotion; so the service we pay to God, profits us much more than all the service the creatures pay to us.

3. Nay, he that serveth not God, is not worthy of the service of the creatures; for as they were made for the service of man, so man was made for the service of God; and all the duty they pay to us, is only to encourage us in our duty to our Maker. When this end is not answered, we may not only be said to use the creatures in vain, but to abuse them. The end of all that has been said, is this: that as God has commanded the creatures to contribute to the support of our natural life, he thereby instructs us to devote and dedicate that life entirely to His honor and service.