h-1-11-no-para.txt

All things, (God only excepted,) besides the nature which they have in
themselves, receive externally some perfection from other things, as hath been
shewed. Insomuch as there is in the whole world no one thing great or small, but
either in respect of knowledge or of use it may unto our perfection add
somewhat. And whatsoever such perfection there is which our nature may acquire,
the same we properly term our Good; our Sovereign Good or Blessedness, that
wherein the highest degree of all our perfection consisteth, that which being
once attained unto there can rest nothing further to be desired; and therefore
with it our souls are fully content and satisfied, in that they have they
rejoice, and thirst for no more. Wherefore of good things desired some are such
that for themselves we covet them not, but only because they serve as
instruments unto that for which we are  to seek: of this sort are riches.
Another kind there is, which although we desire for itself, as health, and
virtue, and knowledge, nevertheless they are not the last mark whereat we aim,
but have their further end whereunto they are referred, so as in them we are not
satisfied as having attained the utmost we may, but our desires do still
proceed. These things are linked and as it were chained one to another; we
labour to eat, and we eat to live, and we live to do good, and the good which we
do is as seed sown with reference to a future harvest,But we must come at length
to some pause. For, if every thing were to be desired for some other without any
stint, there could be no certain end proposed unto our actions, we should go on
we know not whither; yea, whatsoever we do were in vain, or rather nothing at
all were possible to be done. For as to take away the first efficient of our
being were to annihilate utterly our persons, so we cannot remove the last final
cause of our working, but we shall cause whatsoever we work to cease. Therefore
something there must be desired for itself simply and for no other. That is
simply for itself desirable, unto the nature whereof it is opposite and
repugnant to be desired with relation unto any other. The ox and the ass desire
their food, neither propose they unto themselves any end wherefore; so that of
them this is desired for itself; but why? By reason of their imperfection which
cannot otherwise desire it; whereas that which is desired simply for itself, the
excellency thereof is such as permitteth it not in any sort to be referred to a
further end. Now that which man doth desire with reference to a further end, the
same he desireth in such measure as is unto that end convenient; but what he
coveteth as good in itself, towards that his desire is ever infinite. So that
unless the last good of all, which is desired altogether for itself, be also
infinite, we do evil in making it our end; even as they who placed their
felicity in wealth or honour or pleasure or any thing here attained; because in
desiring any thing as our final perfection which is not so, we do amiss. Nothing
may be infinitely desired but that good which indeed is infinite; for the better
the more desirable; that therefore most desirable wherein there is infinity of
goodness: so that if any thing desirable may be infinite, that must needs be the
highest of all things that are desired. No good is infinite but only God;
therefore he our felicity and bliss. Moreover, desire tendeth unto union with
that it desireth. If then in Him we be blessed, it is by force of participation
and conjunction with Him. Again, it is not the possession of any good thing can
make them happy which have it, unless they enjoy the thing wherewith they are
possessed. Then are we happy therefore when fully we enjoy God, as an object
wherein the powers of our souls are satisfied even with everlasting delight; so
that although we be men, yet by being unto God united we live as it were the
life of God. Happiness therefore is that estate whereby we attain, so far as
possibly may be attained, the full possession of that which simply for itself is
to be desired, and containeth in it after an eminent sort the contentation of
our desires, the highest degree of all our perfection. Of such perfection
capable we are not in this life. For while we are in the world, subject we are
unto sundry imperfections, griefs of body, defects of mind; yea the best things
we do are painful, and the exercise of them grievous, being continued without
intermission; so as in those very actions whereby we are especially perfected in
this life we are not able to persist; forced we are with very weariness, and
that often, to interrupt them: which tediousness cannot fall into those
operations that are in the state of bliss, when our union with God is complete.
Complete union with him must be according unto every power and faculty of our
minds apt to receive so glorious an object. Capable we are of God both by
understanding and will: by understanding, as He is that sovereign Truth which
comprehendeth the rich treasures of all wisdom; by will, as He is that sea of
Goodness whereof whoso tasteth  shall thirst no more. As the will doth now work
upon that object by desire, which is as it were a motion towards the end as yet
unobtained; so likewise upon the same hereafter received it shall work also by
love. “Appetitus inhiantis fit amor fruentis,” saith St. Augustine: “The
longing disposition of them that thirst is changed into the sweet affection of
them that taste and are replenished.” Whereas we now love the thing that is
good, but good especially in respect of benefit unto us; we shall then love the
thing that is good, only or principally for the goodness of beauty in itself.
The soul being in this sort, as it is active, perfected by love of that infinite
good, shall, as it is receptive, be also perfected with those supernatural
passions of joy, peace, and delight. All this endless and everlasting. Which
perpetuity, in regard whereof our blessedness is termed “a crown which
withereth not,” doth neither depend upon the nature of the thing itself, nor
proceed from any natural necessity that our souls should so exercise themselves
for ever in beholding and loving God, but from the will of God, which doth both
freely perfect our nature in so high a degree, and continue it so perfected.
Under Man, no creature in the world is capable of felicity and bliss. First,
because their chiefest perfection consisteth in that which is best for them, but
not in that which is simply best, as ours doth. Secondly, because whatsoever
external perfection they tend unto, it is not better than themselves, as ours
is. How just occasion have we therefore even in this respect with the Prophet to
admire the goodness of God! “Lord, what is man, that thou shouldst exalt him
above the works of thy hands,” so far as to make thyself the inheritance of
his rest and the substance of his felicity? Now if men had not naturally this
desire to be happy, how were it possible that all men should have it? All men
have. Therefore this desire in man is natural. It is not in our power not to do
the same; how should it then be in our power to do it coldly or remissly? So
that our desire being  natural is also in that degree of earnestness whereunto
nothing can be added. And is it probable that God should frame the hearts of all
men so desirous of that which no man may obtain? It is an axiom of nature that
natural desire cannot utterly be frustrate,This desire of ours being natural
should be frustrate, if that which may satisfy the same were a thing impossible
for man to aspire unto. Man doth seek a triple perfection: first a sensual,
consisting in those things which very life itself requireth either as necessary
supplements, or as beauties and ornaments thereof; then an intellectual,
consisting in those things which none underneath man is either capable of or
acquainted with; lastly a spiritual and divine, consisting in those things
whereunto we tend by supernatural means here, but cannot here attain unto them.
They that make the first of these three the scope of their whole life, are said
by the Apostle to have no god but only their belly, to be earthly-minded men.
Unto the second they bend themselves, who seek especially to excel in all such
knowledge and virtue as doth most commend men. To this branch belongeth the law
of moral and civil perfection. That there is somewhat higher than either of
these two, no other proof doth need than the very process of man’s desire,
which being natural should be frustrate, if there were not some farther thing
wherein it might rest at the length contented, which in the former it cannot do.
For man doth not seem to rest satisfied, either with fruition of that wherewith
his life is preserved, or with performance of such actions as advance him most
deservedly in estimation; but doth further covet, yea oftentimes manifestly
pursue with great sedulity and earnestness, that which cannot stand him in any
stead for vital use; that which exceedeth the reach of sense; yea somewhat above
capacity of reason, somewhat divine and heavenly, which with hidden exultation
it rather surmiseth than conceiveth; somewhat it seeketh, and what that is
directly it knoweth not, yet very intentive desire thereof doth so incite it,
that all other known delights and pleasures are  laid aside, they give place to
the search of this but only suspected desire. If the soul of man did serve only
to give him being in this life, then things appertaining unto this life would
content him, as we see they do other creatures; which creatures enjoying what
they live by seek no further, but in this contentation do shew a kind of
acknowledgment that there is no higher good which doth any way belong unto them.
With us it is otherwise. For although the beauties, riches, honours, sciences,
virtues, and perfections of all men living, were in the present possession of
one; yet somewhat beyond and above all this there would still be sought and
earnestly thirsted for. So that Nature even in this life doth plainly claim and
call for a more divine perfection than either of these two that have been
mentioned. This last and highest estate of perfection whereof we speak is
received of men in the nature of a Reward,Rewards do always presuppose such
duties performed as are rewardable. Our natural means therefore unto blessedness
are our works; nor is it possible that Nature should ever find any other way to
salvation than only this. But examine the works which we do, and since the first
foundation of the world what one can say, My ways are pure? Seeing then all
flesh is guilty of that for which God hath threatened eternally to punish, what
possibility is there this way to be saved? There resteth therefore either no way
unto salvation, or if any, then surely a way which is supernatural, a way which
could never have entered into the heart of man as much as once to conceive or
imagine, if God himself had not revealed it extraordinarily. For which cause we
term it the Mystery or secret way of salvation. And therefore St. Ambrose in
this matter appealeth justly from man to God, “Cœli mysterium doceat me Deus
qui condidit, non homo qui seipsum ignoravit:—Let God himself that made me,
let not man that knows not himself, be my instructor concerning the mystical way
to heaven.” “When men of excellent wit,” saith Lactantius, “had wholly
betaken themselves unto study, after farewell bidden unto all kind as well of
private as public action, they spared no labour that might be spent in the
search of truth; holding it a thing of much more price to seek and to find out
the reason of all affairs as well divine as human, than to stick fast in the
toil of piling up riches and gathering together heaps of honours. Howbeit, they
both did fail of their purpose, and got not as much as to quite their charges;
because truth which is the secret of the Most High God, whose proper handy-work
all things are, cannot be compassed with that wit and those senses which are our
own. For God and man should be very near neighbours, if man’s cogitations were
able to take a survey of the counsels and appointments of that Majesty
everlasting. Which being utterly impossible, that the eye of man by itself
should look into the bosom of divine Reason; God did not suffer him being
desirous of the light of wisdom to stray any longer up and down, and with
bootless expense of travail to wander in darkness that had no passage to get out
by. His eyes at the length God did open, and bestow upon him the knowledge of
the truth by way of Donative, to the end that man might both be clearly
convicted of folly, and being through error out of the way, have the path that
leadeth unto immortality laid plain before him.” Thus far Lactantius
Firmianus, to shew that God himself is the teacher of the truth, whereby is made
known the supernatural way of salvation and law for them to live in that shall
be saved. In the natural path of everlasting life the first beginning is that
ability of doing good, which God in the day of man’s creation endued him with;
from hence obedience unto the will of his Creator, absolute righteousness and
integrity in all his actions; and last of all the justice of God rewarding the
worthiness of his deserts with the crown of eternal glory. Had Adam continued in
his first estate, this had been the way of life unto him and all his posterity.
Wherein I confess notwithstanding with the wittiest of the school-divines,
“That if we speak of strict justice, God could no way have been bound to
requite man’s labours in so large and ample a manner as human felicity doth
import; inasmuch as the dignity of this exceedeth so far the other’s value.
But be it that God of his great liberality had determined in lieu of man’s
endeavours to bestow the same by the rule of that justice which best beseemeth
him, namely, the justice of one that requiteth nothing mincingly, but all with
pressed and heaped and even over-enlarged measure; yet could it never hereupon
necessarily be gathered, that such justice should add to the nature of that
reward the property of everlasting continuance; sith possession of bliss, though
it should be but for a moment, were an abundant retribution.” But we are not
now to enter into this consideration, how gracious and bountiful our good God
might still appear in so rewarding the sons of men, albeit they should exactly
perform whatsoever duty their nature bindeth them unto. Howsoever God did
propose this reward, we that were to be rewarded must have done that which is
required at our hands; we failing in the one, it were in nature an impossibility
that the other should be looked for. The light of nature is never able to find
out any way of obtaining the reward of bliss, but by performing exactly the
duties and works of righteousness. From salvation therefore and life all flesh
being  excluded this way, behold how the wisdom of God hath revealed a way
mystical and supernatural, a way directing unto the same end of life by a course
which groundeth itself upon the guiltiness of sin, and through sin desert of
condemnation and death. For in this way the first thing is the tender compassion
of God respecting us drowned and swallowed up in misery; the next is redemption
out of the same by the precious death and merit of a mighty Saviour, which hath
witnessed of himself, saying, “I am the way,” the way that leadeth us from
misery into bliss. This supernatural way had God in himself prepared before all
worlds. The way of supernatural duty which to us he hath prescribed, our Saviour
in the Gospel of St. John doth note, terming it by an excellency, The Work of
God, “This is the work of God, that ye believe in him whom he hath
sent.” Not that God doth require nothing unto happiness at the hands of men
saving only a naked belief (for hope and charity we may not exclude); but that
without belief all other things are as nothing, and it the ground of those other
divine virtues. Concerning Faith, the principal object whereof is that eternal
Verity which hath discovered the treasures of hidden wisdom in Christ;
concerning Hope, the highest object whereof is that everlasting Goodness which
in Christ doth quicken the dead; concerning Charity, the final object whereof is
that incomprehensible Beauty which shineth in the countenance of Christ the Son
of the living God: concerning these virtues, the first of which beginning here
with a weak apprehension of things not seen, endeth with the intuitive vision of
God in the world to come; the second beginning here with a trembling expectation
of things far removed and as yet but only heard of, endeth with real and actual
fruition of that which no tongue can express; the third beginning here with a
weak inclination of heart towards him unto whom we are not able to approach,
endeth with endless union, the  mystery whereof is higher than the reach of the
thoughts of men; concerning that Faith, Hope, and Charity, without which there
can be no salvation, was there ever any mention made saving only in that law
which God himself hath from heaven revealed? There is not in the world a
syllable muttered with certain truth concerning any of these three, more than
hath been supernaturally received from the mouth of the eternal God. Laws
therefore concerning these things are supernatural, both in respect of the
manner of delivering them, which is divine; and also in regard of the things
delivered, which are such as have not in nature any cause from which they flow,
but were by the voluntary appointment of God ordained besides the course of
nature, to rectify nature’s obliquity withal.