The divine life in three treatises

1. God is not the End of Reason, nakedly considered, but he is Finis Amantis, the End which Love inclineth us to, and which by Love is attained, and by love enjoyed: The understanding of which would resolve many great perplexing difficulties that à natura finis do step into our way in Theological studies. I will name no more now, but only that it teacheth us, How both God and our own Felicity in the fruition of him, may be said to be ⟨p. 129⟩our Ultimate End, without any contradiction, yet so that it be Eminently and Chiefly God. For it is a Union (such as our Natures are capable of) that is desired, in which the soul doth long to be swallowed up in God; Understand but what a filial or friendly Love is, and you may understand what a regular Intention is, and how God must be the Christians End.

2. And withal it shows us, that the most direct and excellent means of our felicity, and to our End, are those that are most suited to the work of Love. Others are means more Remotely, and necessary in their places; but these directly. And therefore the Promises and Narratives of the Love and Mercy of the Lord, are the most direct and powerful part of the Gospel conducing to our End: and the Threatenings the remoter means. And therefore as Grace was advanced in the world▪ the Promissory part of Gods Covenant or Law, grew more illustrious, and the Gospel consisted so much of Promises, that it is called Glad tidings of great joy. And therefore the most full demonstration of Gods Goodness and Loveliness to our hearers, is the most excellent part of all our Preaching, though it is not all. And therefore the meditation of Redemption, is more powerful than the bare meditation of Creation, because it is Redemption that most eminently revealeth Love. And therefore Christ is the Principal Means of Life, because he is the Principal Messenger and Demonstration of the Fathers Love, and by the wonders of Love which he revealeth, and exhibiteth in his wondrous Grace, he wins the soul to the Love of God. For God will have external objective means, and internal effective means concur, because he will work on man agreeably to the nature of man. Though there was never given out such prevalent invincible measures of the Spirit, as Christ hath given for the Renewing of those that he will save, yet shall not that Spirit do it without as excellent objective means. And though Christ, and the Riches of his Grace revealed in the Gospel, be the most wonderful objective means, yet shall not these do it without the internal effectual means. But when Love doth shine to us so resplendently without us, in the face of the Glorious Sun of Love, and is also et into us by the Spirits Illumination, that sheds abroad this Love in our hearts, then will the holy fire burn, which comes from