The divine life in three treatises

2. Nothing can be more Reasonable, than that the Reasonable Nature should intend its End, and seek after its true and chief felicity: And that it should Love Good as Good, and therefore prefer the chiefest Good before that which is transitory and insufficient. Reason commandeth the Reasonable Creature to avoid its own delusion and destruction, and to rest upon him that can everlastingly support us, and not upon the creature that will deceive us and undo us: and to prefer the highest and noblest converse before that which is inferior, unprofitable and base, and that we rejoice more in the highest, purest, and most durable delights, than in those that are sordid, and of short continuance. And who knoweth not that God is the chiefest Good, and true felicity of man, the everlasting Rock, the durable delight, and to be preferred before his creatures? And who might not find that would use his Reason, that all things below are vanity and vexation?

2. Nothing can be more Reasonable, than that the Reasonable Nature should intend its End, and seek after its true and chief felicity: And that it should Love Good as Good, and therefore prefer the chiefest Good before that which is transitory and insufficient. Reason commandeth the Reasonable Creature to avoid its own delusion and destruction, and to rest upon him that can everlastingly support us, and not upon the creature that will deceive us and undo us: and to prefer the highest and noblest converse before that which is inferiour, unprofitable and base, and that we rejoyce more in the highest, purest, and most durable delights, than in those that are fordid, and of short continuance. And who knoweth not that God is the chiefest Good, and true felicity of man, the everlasting Rock, the durable delight, and to be preferred before his creatures? And who might not find that would use his Reason, that all things below are vanity and vexation?

3. Nothing can be more Rational and Agreeable to Mans Nature, than that the superior faculties should govern the inferior, that the brutish part be subject to the Rational; and that the ends and objects of this higher faculty be preferred before the objects of the lower, that the objects of sense be made subservient to the objects of Reason. If this be not Natural and Rational, then it is natural to Man to be no Man, but a Beast, and Reasonable to be Unreasonable. Now it is evident that a Holy Living unto God, is but the improvement of true Reason, and its employment for and upon its noblest object, and its ultimate End: And that a sensual life is the exercise of the inferior brutish faculties, in predominancy above and before the rational: And therefore to question whether