First Section , shewing Ioyntly wherein the nature and condition of an end and last end may consist .

THE nature and essence of an end in generall , is to be that for which another thing is intended , as a meanes to attaine the same end . Or Wherein the nature of an end doth 〈◊〉 〈◊〉 . thus , An end , is that which moveth to motion or action : which respect and formality of an end , in the last end requires further , that it be that for which all other things are intended , and it not for any one of them singly taken , no , nor for all of them taken together and unitedly : Whence from by inevitable consequence it followeth , that the last end of man is , that to which all the actions of man , yea man himselfe is to be referred ; as being that , by which and in which , his full rest and last perfection is intended . Herehence it also followeth most clearely ; first , that the last end of man , must needs be farre better than man , and all that is in man ; as being that which must give full perfection and rest to man , and all that is in man . The end finall is ever better than that which is for the end ; the house is better than the lime , timber and stone , which are for the house ; and man better than the house , for whose use the house is , so the end of man better then man ,

Secondly , the last end of man must be such as doth fully satiate and quiet all the desires of man ; for that is the last end of every thing , which when it is had , giveth perfect rest and repose . Austin , Truly wee say that to be the last end of man , not wherewith he is so consumed as that he ceaseth to be , but that wherewith he is so perfited that he may fully and perfectly be ; By which it may appeare , that the inordinate love of mans owne selfe , is farthest off , from being the last end of a mans owne selfe ; for an inordinate mind is ever a punishment and affliction to it selfe . In Austins phrase ; God hath made us for himselfe , and unquiet is mans heart untill it attaine him . This nature of an end thus breifly laid open , two things will clearely apeare , The first , that man in all his actions Man hath an end in all his actions . hath some speciall end , againe , that of himselfe and all his actions he hath a last and totall end .

Concerning the first , that man hath an end in all his actions , what man that hath the least spaeke of humane knowledge in him is not perswaded ? yea more ; who hath arightly thought of man and all other earthly creatures , can otherwise thinke , but that man , onely man , doth present unto himselfe some speciall end in all his actions ; yea a last end , for which and the consecution of which , he doth and intends all he either doth or intendeth . Senslesse creatures , worke not otherwise too and for their ends , but for that without all sense or knowledge , they by a naturall poyse bend and are inclined to their ends . Sensitiue creatures worke too and for their ends , though not knowne to them under the formality of an end , yet apprehended by them as the thing unto which for their rest and perfection their nature doth encline them , so that they are rather driven and enforced by a naturall propension then moved by apprehension and cogitation . This truth if dayly experience did not make manifest , yet cleare reason doth evince it ; for there is not any creature whether sensitive or senslesse which hath not some inclination and proportion whereby it is wayed to some speciall good ; which good being that for the attaining whereof it is inclined , we must and doe call the same an end , either partiall or totall .

And although all sensitiue and senslesse creatures have one and the same last remote end , not knowne to themselves , but intended by God , who hath made all things for himselfe , yet their Fro. 16. ● speciall and peculiarends , are severall and distinguished ; being no other than a naturall conservation or enlarging of themselues : A very perfect paterne of that inordinate love , ( the very stones and mortar wherewith the tower of Babell to the contempt of God is built ) which every inordinate man hath of himselfe : for as the sensitive creature hath no other end than by satisfying his lust to conserve it selfe , so the inordinate man hath no other end , but the selfe content and fruition of himselfe ; he referrs all things , yea God himselfe and his religion ( asmuch as may lye in his power ) to himselfe and for his owne content ; which is the greatest iniquity , to use the things which ought to be injoyed , and to injoy those things , which ought onely to be used . And although these brutish sensitiue and Animall men have no other end of themselves but themselves , Lovers of themselues more than of God , yet God ordeines 2 Tim. 3. 2. Pro. 16. 4. Ier. 46. 11. them to another end , the evill day , the day of anger and of slaughter .

It being thus apparent , that sensitive vnreasonable senslesse and inanimate creatures , have their severall inclinations , either innate or upon apprehension , by which they are urgently and necessarily carried to their severall ends ; more apparent it must be , that man in such his actions as are humane , is swayed in and unto them all , upon the apprehension of some good by him intended and prosecuted , wherein the formality and nature of an end doth properly consist .

And we must not onely thinke , that man in his severall particular actions , hath some particular good things after which he aimerh as the ends of the same , but we are further to understand , that every man hath some totall compleat last end , both of himselfe , and all his actions , in things which are ordeined one for another , as are the actions of man , every man ; there cannot be processe into an infinity ; In causes finall , or ends , there cannot be progresse infinite , say the Schooles , and the reason is manifest ; for an end , is not an end but as it moveth : now if there were an infinitie in the ends , there could be no mooving nor motion at all ; for that is infinite which never can be passed over , nor mooved unto , either in finite time or by a finite cause : And againe , second causes mooue not unlesse they be mooved ; but over an infinite distance there is no mooving ; so then if there were an infinite progresse in causes finall , there could be no mooving at all , and therefore of necessity it must be graunted , that man hath How every man intendeth some end . some last totall compleate end , to which he ordeineth himselfe and all his actions . Only it is to be observed , that every man doth so ordeine himselfe and his actions to some last full end , either vainely , interpretatively , and by vaine imagination , or else , truely , and deliberately by sett resolution . I said vainely and interpretatively , vainely , thereby to designe the impious and ungodly , who upon vaine imaginations , doe presett unto themselves some vaine fading object , as their end and last happinesse ; I said interpretatively , for how soever the wicked and ungodly , Psal. 1. whose thoughts and affections are scattered , as dust before the wind , do in words pretend God , to be their last end , yet seeing they vainely solace themselves in the fruition of the creature , contrary to the will of God ; and thereby commit wilfull sinne ( which is a separation wall betwixt God and Isa. 59 ▪ themselves ) they are interpreted to make the creature and not the creator their last end ; and accordingly their God is said to be their belly , their Phi. 3. 19. Col. 3. 4. Luc. 12. 19. gold their idoll , their store houses and barns the centers of their rest and repose ; by which meanes ( what soever else they may presume or pretend ) they are for all eternity , to be separated from God .

Againe I said ( vainely ) for how vaine is it for By vaine imagination . any man to make that his last end , which ought not to be any end at all , or that to be last end of man ( to weet , delightfull sinne ) the end whereof is hell and destruction ; for the wages of sinne is Rom. 6. death , death eternall . O , how vainely then walke sinners in the vanity of their sense ; having their Eples . 4. 18. vnderstandings obscured through the blindnesse of their hearts , which is in them . Excellently saith the Apostle , that the understanding is obscured , through the blindnesse of the heart ; for so blind are they that though they love sinne immoderatly , yet they presume that they serue God obsequiously , O the lamentable ( yet unlamented ) blindnesse of willfull sinners ! O the fearefull severity of God , thus chastening presumption ! Austen fitly to this purpose , If any robbing , should In Psa. 17. thereby in the very act lose his sight , every man would say that Gods judgement was present : but having lost the eyes of our minds , we thinke God to be both sparing Indg. 16. 27. and indulgent . Sampson could not be brought to grind in the mill before his eyes were plucked out ; so , so , neither could the Devill draw men to so servile a bondage of sinne , to place happinesse in that which inevitably leadeth to death and destruction , unlesse he had first deprived him of the light of his mind . I said above that the last end in some is truely , directly and deliberatly intended ; to shew the very manner , how the true servants of God doe preset and prefixe vnto themselves God and his glory for the last totall and compleat end of themselves , and all their actions , that whether they eate or drinke , or what else soever 1 Cor. 10. 32. they do in word or worke , they do all to the glory of God , alwayes and in al things giuing thanks to God Col. 3. 17. and the Father by Iesus Christ . But I must not on to fast , and involue this truth with obscurity ; I repeate againe these words Truly , directly and deliberatly , Sap. 7. 5. Truly for that into feined soules and deceitfull minds , wisdome will not enter , but onely unto such as thinke of God in goodnesse , and in the sincerity of their heart do seeke him . Directly , to shew that the Archer aimeth not more directly at the white in the shooting , than the servant of God doth looke on God in working . To him his soule walketh , on him his soule wayteth , after him his soule thirsteth , Psal. ●3 . ● . ● ▪ yea to him both soule and flesh is manifestly fastned and fixed . I say deliberately , to shew , that the soule not onely upon a first motion and as it were by an impetuosity of sanctified nature , is bent and inclined to God , but that vpon cleare consideration he doth most fervently pursue and intend after God , only God .

That of the Schooles is most true : The causality of the end is the reason of all , because the first that mooveth and the moover of all other causes ; So in God , so in all intelligent creatures , the end prefixed mooves all : which end in God ( though without himselfe he ordeined one thing for another ; Grace for Glory , damnation for sinne , ( only sinne ) is no other than himselfe , his owne glory ; mooving himselfe to doe all things for the same . In like sort , the end is that , which first mooveth in all intelligent creatures ; how then can it be , but that the end is truly , directly & deliberatly intended ? whenas for the attaining of it all other things are intended , it being the good one that guids and directs all .

Againe , say the Schooles and truly , The end is pursued without measure , but those things which are for the end , according as the further and conduce unto the end ; how then shall not the last end be pursued directly and deliberatly , yea with a Mat. 22. 33. sweet kind of impetuossity and violence of Grace , with the whole heart , all the soule , with the whole mind , and with all the strength of him , who arightly apprehends the end . This David feelingly professes Psal. 42. 1. when as he thus breathes out . Even as the Hart panteth after the fountaines of waters , so my soule thirsteth and longeth after thee O my God . Herehence it is , that in so much every thing is the more perfect , in how much it is more efficaciously ordered and directed to the end : and that as in naturall motions , the neerer the end the swifter the motions are , so in motions of grace and supernall , the neerer to God , the swifter and the more sweetly violent and efficacious the motions are . So , so the soule which living only desireth God , delighted Psal. 73. 25. on God , dying and parting from the body , longeth and panteth only after God , nothing but God .

Yet againe saith the Schooles , and truly : That all things which ( as meanes ) are for , and conduce to the end , are not intended nor prosecuted but out of a deliberate and full intention of the end . So then in man there can be no deliberate actions but such as are intended either for the true and happy end of all , God ; or else for such imagined and supposed ends which the corruption of man presets vnto himselfe . Austen excellently ; That is the end of all our good , for which all other things are loved , and it for it selfe .

Thus have wee shewed ( though breefely , yet sufficiently ) that man , every man hath not only in all his severall and particular actions some speciall privat ends , but further also , that man , every man hath some compleate and finall end both of himselfe and of all his actions : But what is the last end of man ?

THE SECOND SECTION .

Wherein is ioyntly shewed by sundry arguments and cleare demonstrations , that the obiect of humane felicity or last end of man , cannot be riches , pleasures nor honours ; taken severally , or ioyntly .

THough common experience excludes from being the object of humane felicity or last end of man , that three headed monster , concupiscence 1 Ioh. 2. 16. of the flesh , lust of the eyes , and pride of life , ( joyntly or severally taken ) wherein the Apostle confines , all that is excellent , delightfull , or profitable in the world ; yet by way of prelude to our following discourse , I have thought good to adde a few morall reasons and demonstrations eight in a perfect number , that these three which are ( formally or reductively ) all that is excellent , pleasant or proffitable in the world , whether taken vnitedly together , or apart , are not the last end of man or the obiect of his felicity , for which 1 Reason . purpose I argue thus first : The object of mans felicity , or last end of man , must , in respect of that which is cheefe in man ( to weet , the soule of man ) be so perfect that it must give full content The last end of man must give full content to man . and rest thereunto ; that is , to man as man ; But out alasse ! who ever , ( whose soule hath beene endowed with least sparke of wisdome ) hath found full content in riches , honour or pleasures ; against which Salomon the wisest amongst all the wise , exclaimes ; O the vanity of vanities and all vanity . Ecl. 1. Yea so contrary is the operation of these to the wisdome of the soule , that to surfet with these , is to pi●e in reason , to languish in piety , and Eph. 4. 18. with deepest ignorance to have the soule obscured and darkned . And surely by these * * Occasionaly the God of this world doth blind the hearts of such as doe perish . And in this respect , is Sa●han called God 2 Cor. 4. 4. of this world ; b●cause by these three ( as it were the life and marrow of the world ) ( pride , riches , pleasures , glory , &c. ) He hath abusively rule and reigneth over the children of misbeleefe and disohedience .

Secondly : the last end or felicity of man , must Second reason be so good , that no man may use the same ill ; but these both joyntly and severally taken ; are such as by the possessiones of them , may be used so ill , that for the abusing of them , they may with the reprobate glutton perish eternally ; yea they are so Luk. 16. 15. fit and apt to be ill used , that they carry with them a crosse barre of difficulty , if ( not of impossibility , ) of being well used , or that salvation may be obteined by the posessioners of them ; for so we are to understand that of the Sonne of God ; It Mat. 19. 14. is easier for a Camell , to passe through the eye of a needle , than for a rich man , to enter into the Kingdome of Heaven . Some of the wiser Ancients , to expresse the difficulty , which pleasures , honour , and riches , do bring against the exercise of vertue , have feigned a Virgin ( by name Aclanta ) of such admirable beauty , that the Worthies of that time , were all enamoured with the love of her : but as her beauty was surpassing great , so was her swiftnesse in running farre greater , so that in running shee could not be overtaken , by any of the Valiants of those times ; though she had often proffered her selfe to be his , who in running could out go her : At last , one Hippomenes , presents himselfe unto her , who that the better he might obteine his purpose , in out running the faire Aclanta , had secretly provided three balls of gold , the which , one after one , as they were in their course of running , he casts before her ; for the taking up of which the beautifull maid makes such stayes and so many stops , that shee was out-runne by Hippomenes , and so was obteined of him . Now who is this faire Atlanta , but the soule of man , adorned with sundry heavenly graces ? whose power ( by grace , ) was to have not sinned , but to have stood and continued in grace ; had shee not beene overtaken and over prised , in the course of her obedience , by the infernall H●ppomenes ; First apple of Pleasures ; the forbidden fruit : the 2 of pride you shal be like God : the 3 of Covetousnesse , knowing good and evill . Gen: 3 ▪ 4. 5. who , casting before her , the three b●lls of riches , pleasures , and honoures , letted her from the attaining of that glory , and happinesse for which shee was made and designed . Thus are riches eagerly desired , and heaped up for the hurt of the possessioner ; So are honours , the bellowes of Satan , blowing up the fire of arrogancy ; So are pleasures , the snares and gives of Satan , wherewith he leades sensuall minds , captives to that place of torments , where such a measure of torments shall be given according as the guilty shall be found , to have exceeded in the riot of their pleasures .

The third reason I frame thus . The happinesse Third reason . of man , must be such that as no man can use it ill , so must it not have any evill unavoydable accompanying and adjoyned with it . But what sweet , proffitable or glorious thing is there in the world , which hath not ever , some evill either , of bitternesse , or disproffit , or dishonour , or infirmity of the body , or anxiety of the minde , intermixt therewith ? that whosoever shall sett his soule , upon any thing , or all the things that are in this world , he cannot but be thought to have received his soule in vaine , & resting upon vanity , what happinesse for such a soule , to have gained the world , if Mat. 16. 26. it perish with the world ? and what a felicity to have gained the world , when as all that is in the world is but a puffe of vanity ? Seneca very excellently , O how ridiculous is the boundes of mortall men ? it is but a point , which with sword and fier , is devided into so many nations ; above there are infinite spaces , into the possession whereof the soule may be admitted .

Fourthly , I argue thus ; The last end of man , Fourth reason . ( because the last , and because of man , who in his soule is immortall , and never dieth ) must be also immortall , never dye nor fade away ; but who seeth not , by dayly experience , that of the beloved Apostle to be most true : The world and the lust 1 Ioh. 2. 17. thereof passeth away ? If then that be true ( as it is most true ) that , that cannot be true happines , the eternity whereof is not certeine ; then assuredly , that cannot be the matter and object of true happinesse , whose instability , and dayly mutability is most certeine . Salomon having had a full taste ( even to satiety ) of all the glorious delicacyes of the world , cries out with a most humble note and loud crie , O the vanity of vanityes ; and all things vanity ; O the vanity of vanityes ! Vanity then , and most vaine , should the last end of man then be , if placed in such vanities of honours , riches , or pleasures .

Fifthly , the last end naturall of man , is that Fifth reason . whereunto by God ( as Author of nature ) he is ordeined ; the last end supernaturall , is that whereunto God ( as the Author of Grace ) hath designed and ordeined him : But cleare it is , and it needs no proofe , that all the good terrene things of the world , cannot be the end supernaturall , for which man was made ; and as easily it is shewed , that they cannot be the end naturall of man ; for as it hath beene already prooved , they let and hinder man , from the atcheiving of his supernaturall ends : But as Grace , hurts not , but perfects nature ; so nature , as nature ( though as vitiated it hinders ) hinders not Grace , but being elevated and renewed by Grace , is by Grace made able to be concurrent with Grace . O with how few things is nature ordinate content ! Socrates the wise and temperate , observing the superfluity of humane cares , cries out , O how many things are there which I do not want ! Againe , do we not see , that honours , riches , especially pleasures , are very frequently attendant upon those , in whom nature is rather destroyed and corrupted , than in part impaired or diminished ? Of such manner of men the Apostle Iude very fi●ly : That in those things which they naturally know , Iud. epist v. 10 ( not as man but as brute beasts ) in them they are corrupted . It is true , that as God often favours the famous in giving them wealth , so sinn for most part infatuates where God giveth wealth , so that the wealthy as they often glory inordinately in honour ; so they surfet immoderately in Pleasures . And where are the persons that do not so ? Let the Iovinianists of latter times be an example for all . And who observes not ; that this tendes not to the perfection but to the corruption of nature ?

Sixtly , the last end of man must bee immediatly Sixth reason . attained , possessed , injoyed by the best and cheefest actions , which are in man , to weet , the actions of the cheefest powers , and faculties of the soule ; the will , and understanding . But riches , pleasures , honour , fame glory , are immediately apprehended , felt , and injoyed , by the outward senses of man ; and do only appertaine to the soule , by the way of approvance or rejection ; for the good and usefull service of her body , and sensuall parts ; for the soule , being spirituall and immateriall , cannot have , or receive any immediate impressions , from things corporall , and materiall . Which being so , and most clearely so ; how idle were it , in these corporall and materiall things , to place the last end of man , and to make them , the object of his happinesse and felicity ?

Seventhly , as the cheefest actions of the soule , Seventh reason must be the immediate apprehension , possession , and fruition , of those things , which must be the The last end of man must bee the cheefest good that man can attaine vnto . last end of man ; so the cheefest good and best thing which the soule , can attaine unto by knowledge ; can embrace by love ; can injoy by delight ; must be his last end and the object of his happinesse & felicity . Now to thinke of any other thing for this purpose besides God , were the greatest dotage , that might be imagined : For , not speaking onely of things sublunary , but even the celestiall Gen. 1. 17. themselves ; what are they all , but either images ( as men and Angells ) or footings , or shadowes of Psa. 19. the creator himselfe , as all other creatures are ? And what a vanity were it , to thinke , that the Image of the Creator , should have for the object of her happinesse and last end , those things , which are onely as footings or darke foote impressions of the Creator ? Or how vaine to thinke , that those things which are made for the use and service of man ( as all terrene things were ) should be the end of man ? Sweetly was this understood by most Intelligent David , who ballancing all things that were in the heavens above , or on the earth belowe ; cries out , What is there for me in heaven ? Psal 73. And besides thee what would I upon earth , the Gen. 2. 9. Psa. 23. 25. 26 God of my heart , and portion for ever ? As if he should have said , O thou my God , thou , thou that A most divine elevation of Davids spirit . art my ever and last end ; the very joy and happinesse of my hart ; how glorious thou in the heavens above ? and what happinesse is there provided for me in thee ? above ? how then may I , or can I , take full content or delight in any thing that is here below ? Basill elegantly , compares them , that fixe their hearts upon any earthly good thing whatsoever , ( appretiating them before God ) to him , who hearing some exquisite and most divine Doctor , preaching , or teaching out of a chaire ▪ standing in the Sunne , should ( neglecting both the Teacher , his words , and gestures ) attend and observe only the shadow of the teacher , and such severall motions , or gestures , as are represented thereby ; So he very excellently , accounting all the best , and good creatures of God ( being compared to God , ) to be no more , nor better ( indeed they are not somuch ) than the shadow of the teacher , and his gestures , ( represented therein ) are , being compared to the Teacher himselfe , and unto his actions of life .

Eightly , and lastly , as the understanding of Eight reason . man , is by nature apt , and hath an apprehensive power to apprehend all that is cognoscible , or may God onely can be the full obiect of mans knowledge and love . be knowne or vnderstood , vnder the condition of truth ; so the will of man , ( whose proper object is good ) as by nature it embraceth nothing but what is good , or under the apparance of good ; so it hath a propension and inclination , to pursue all good , either to be attained dispersedly in severall creatures ; or in some one fountaine and roote of all goodnesse : which inclinations , both of the will and understanding , unlesse they be fully satisfied and quieted , by that cheefest good , and purest truth ( which is , and are the last end , and object of their happinesse ) they shall never be found , truly to have attained their last end and finall happinesse . But if we consider , the most glorious , of Gods creatures ; in no one ; no , in no one million of them , can be found , all that may be understood by the understanding ; or be desired and embraced by the will ; and consequently , no one of them ; nor no infinite multitude of them together , can be the full object of mans last end , and happinesse : no ; God , God alone is this purest truth , and cheefest good , the full and compleate object , both of the wills and understandings , of all his Intelligent creatures ; who being presented to the beautified Soules , enabled with the light of glory , to see him as he is in himselfe , even face to face ; how unenarrable , unspeakeable and incomprehensible , is the joy of such Soules , so intuitively beholding ? so joyously possessing of their God , and most sweetly delighting in their God ? Of this Ambrose sweetly ; What good better then this good , What felicity greater then this , to live to God , in God , and to live of God ? Bernard like himselfe divinely : Barnard se●m , 31 in Canti●a . To whom God appeareth , they will see nothing more desiredly ; nor can see nothing more delightfully : when then , will either desire of seeing lothe , or sweetnesse withdraw herselfe , or truth deceive , or aeternity fa●le , to whom , opportunity of seeing , and a will to see is graunted for ever and ever ? how then shall their felicity not be full ? for nothing is either wanting to them , that alwayes see , or is tedious to them , who have a desire alwayes to see : but this vision is not of this present life , but is reserved for the last end of man .

THIRD SECTION .

Shewing that God onely is the last end of man , and his finall happinesse .

WHen I thinke of that precept of God , knowne by the lawe of nature , directed by the law of Moyses , renewed in the law of grace ; Thou shalt love the Lord thy God with all thy heart , Deut. 6. 5. with all thy soule , with all thy strength , and with all thy mind , I cannot but make a speedy resolution , Mat. 22. 37. who , and what is the last end of mans heart , his soule , his strength , and his mind ; for if God be to be beloved with the whole heart , soule , minde , and strength of man , it were a vanity and a dotage , to ●●●ke any other last end for man then God . Nay love , as saith Austen ( very excellently ) Is my weight and poyse , with it , and by it I am carried whither to soever I am carried . A totall and compleat love then of the whole heart , Soule , and minde , of man , and all that is in man , cannot other whither carry him , or leade him , then to that which is the very center of his rest , and happinesse . Thou fast made us O Lord for thee , and unquiet is our heart till it come to thee : and Boetius very fitly : We must of necessity confesse , that God is the very blessednesse of man . But when we affirme , that God is the last end of man and his finall happinesse , we must for the clearer understanding of the same , distinguish thus : the last end of man and his happinesse , may be A necessary distinction . considered in two sorts ; either the last end ( which ) or the last end ( wherewith ; ) or thus in other termes ; the objective beatitude of man , or the formall beatitude of man . I explaine my selfe : The end , ( which ) is that , which is the very thing , where in the soule of man , doth finally rest , and eternally joy it selfe : the end ( wherewith ) are the cheifest action or actions ; operation or operations of the soule , wherewith the end attained is injoyed , and possessed : In like sort , the objective beatitude , is the very object , whereon these cheife actions are exercised , which the Soule seeing and enjoying , is thereby made happy ; Beatitude formall , is the very seeing , enjoying and possessing of this object . We may take some familiar examples hereof ; To the avaritious Person ( who should indeed have only God for his lott and portion ) his end , which is his Mony , and whatsoever else , is for Money estimable ; his end ( wherewith ) is his base whoording up , increasing , and possession of the same : The Intemperate mans end ( which is every voluptuous thing , ) he takes pleasure in his end ( wherewith ) is his solace , pleasure , and delight which he takes therein even so the last end of man ( wherewith ) is the adeption and fruition of God ; the end ( which ) is God himselfe , so injoyed and possessed .

It is true , that God who is his owne end essentially , God happy by himselfe . both objective and formall ; is not happy by any any thing that is without himselfe , or that is dependently of himselfe , but as he is essentially his owne existence and being , so is hee essentially his owne happy being : Austen excellently ; what soever is in God , is God , there is no accidentall compaction or composition ; So then God being happy in himselfe , and by himselfe ; himselfe is both the object of his happinesse , and his owne formall happinesse . But creatures intelligent , to weet , men and Angells , having not an infinite and essentiall happinesse , but a happinesse only by participation , can have the same by no other meanes , nor wayes , then by some limited operations , and actions of their intellectuall parts , understanding and will ; which actions and operations must needs have some happy and singular object , wherein and whereon they are conversant and exercised ; which object also must or can , fully satiate , content , and glad the soule ; which that it is God , the one onely , cheefe , and infinite good of the soule , is so cleare and evident , that it were dotage to stand long in the proofe of the same . And though it be most cleare , that God , onely God , is this last object , which onely must and can give happinesse Rom. 1. 11. unto the Soule , yet so obscured are the hearts of some foolish men , that though they cannot say in their hearts there is no God , yet they say that God is not the last end of their soules , nor the object of their happinesse . But O that they would consider , and seriously ponder in their soules , oh , how easily should they finde in God all reasons , that might moove them to take him , and to embrace him only for their last end ; and the totall object of their happinesse ? Where there is an infinite pyle of wood kindled , it cannot bee but the fier kindled may burne for an infinite time , and without end ; how then shall not the soule infinitely , and for ever In God is all that is to bee beloved . burne with love ; and joy it selfe with delight ; which hath God ( in whom there is an infinite abysse of goodnesse , power , Majesty , beawty ) for her present and happy object ? O thou soule . Whosoevers thou art , and wheresoever thou art ; O that thou wouldest seriously consider , this thy last and best good , the very place and center of thy sefe ; consider seriously , whether there can be any perfect happy place of rest for thy selfe besides Gen. 1. 27. God ? Art not thou made to the Image and likenesse of God ? Then thy essentiall and totall dependency is from God , then thy totall inclination and propension ought onely to be to God ; Inquire into thy soule and aske whose Image it is , whose inscription is ingraved therein ? And thou shalt finde that it is only God , it is onely he that hath marked thee , and signed thee for himselfe yea immediately for himselfe . O the honours of intelligent creatures , by their institution to have God only God , for their last , and immediate end , wherewith they must be eternally conversant ; and to have him for the full and compleate object of their happinesse , in the contemplation of whose beauty they must be eternally exercised . O the best of all best parts ; for by participation , it is the Mat. 25. 27. Luk. 10. 42. Psa. 73 26 very joy of the Lord himselfe ; O choose this thou my soule , it shall never be taken from thee ; the God of my heart and portion forever . O that my very flesh and soule would exult and rejoyce after this living God for ever ; O the sweetest water springs ; my soule , thirst thou after them for ever . It is said of those , that love God sincerely and make him the object of their hearts in this life , 1 Ioh. 4. 7. that they abide in God , and God in them ; holily and graciously ; O how joyous , holy , and gracious then in that glorious estate , shall our abiding in God , and his abiding in us bee , to our soules for the dayes of his owne aeternity in himselfe and our Coaeternity with himselfe ! But in this last end of man , and object of his happinesse , we are to consider , that which is observable in every object , to weet , in what formality or formall respect , God is found to be the object of mans happinesse , and felicity ; whether in the formality of goodnesse , To what formall respect God is the obiect of mans happinesse . as he is infinitely good ; or in the formality of power , as he is omnipotent ; or of knowledge , as he is omniscious ; or of wisdome , as he infinitely wise ; or of truth , as he is infinitely cognoscible and intelligible ; or justice , as he is infinitely just , faithfull in his promises , and upright in his judgements mercifull in his rewards ; or in the formality of any other of his attributes ; vnity , simplicity , verity , &c. Wherein ( the observation and question being novell and new ) I had farre rather heare a master , then be a teacher my selfe . Sure I am , that the beautified and happy , see God in his owne very 1 Ioh. 3 2. presence face to face , for so the beloved Disciple ( who sucked this truth , from the brest of truth ) hath himselfe pronounced : wee shall see him ( saith hee ) as hee is ; not obscurely as Timeus and Simonides Plato in dialog. Philosophers : who both , being required to speake what God was , the first answers onely by negation : shewing what God was not , but not what he was : the other the more he considers God seene by the beatified as he is in him selfe . God , the longer time he requires to answer the King what God was : but wee shall see him with eyes intuitive as he is in himselfe . A most pure and perfect Act : all existence and being : all essence and nature , and essentiall existence , and Act most pure , without all manner of potentiallity , and imperfection . And because whatsoever is in God , is God : it cannot bee , but that hee who seeth God must needs see all that is in God : his power , justice , wisdome , bonity , purity , verity , which seeing , hee seeth them all to be the very deity and Godhead it selfe , wherewith he is unspeakeably delighted . But in what respect , is God formally the object of beautified Soules ? That of God to Exod. 33. 19. Moyses , I will shew thee all good : may seeme to perswade , that God in the formality of the cheefest good , is the object of mans happinesse : That of Christ , This is aternall life , that they may know thee Ioh. 17 3. the onely true God , in the formality of unity and verity : that of St. Iohn , we shall see him as he is , under 1 Ioh. 3. 2. the formality of his infinite essence , and nature ; that of the Apostle , face to face , under the formality 1 Cor. 13. 12. of Majesty and glory ; so diversly , seemes this truth to be delivered and distinguished unto us ; yet with reverence my imperfect meditation and apprehension telles me , If I misconceave not , according to that of God to Moyses , I will shew thee all good , that God under the formality of infinitely Exod. 33. 19. good : good , as in power he is able to protect , wisdom to direct , justice to guide and govern , bounty God under the formality of good the obiect of mans happinesse . to enrich and satiate , but especially as he is in every respect infinitely good in himselfe , is the formall object of mans Felicity , and last Happinesse . And this is all that I can devoutly meditate or dare religiously affirme , of this unspeakeable mystery : whereinto to dive overcuriously , and to be a rash searcher of majesty , should deserve rather confusion then illustration . Cherubins and Seraphins beholding the divine majesty , out of a trembling reverence , Isa. 6. 2. doe cover their faces : what ought wee then do who do dwell in houses of clay ? I shut Iob. 4. 19. up this poynt with this reverend note ; An Alleluja , Rev. 19. 1. 3. a song of admiration beseemes Gods majesty in Hierusalem above , but silence of admiration and devotion beseemes Gods Sanctuary here on earth below , and yet not such silence and admiration , as must be altogether ocious , and idle , as though man were in this life onely to consider God confusedly in his creatures ; for I understand that of Austen of a more cleare and perfect knowledge , to be had even in this life ; though not so fully as in the next ; Man was created , that he August . de diligendo Deo cap. 13. might know his cheefest good God ; knowing , might love him ; loving him , might possesse him ; possessing him , might enjoy him . For the further clearing whereof , we observe in our fourth Section .