The reasons of the Christian religion the first part, of godliness, proving by natural…

§. 22. This final act is not well expressed by the common word [fruition] because it intimateth that we are the finis cui our selves, and that our own enjoyment of God as our felicity, is the finis ultimatè ultimus, which is not true.

§. 23. Yet is [fruition] one ingredient into our End, because our final act of Love is for our selves, though not principally.

¹§. 24. All the difficulties de fine hominis are best resolved by understanding that it is finis amantis, and what that is: The Nature of Love is an inclination or desire of Union or Adhesion: And therefore it includeth the felicity of the Lover, together with the attractive excellency of the Object; ²and is both gratia amantis & amati simul. But when the Lover is infinitely above the Object, the Lover is the chief end (for his own complacency) though the Object have the benefit: And when the Object is infinitely better than the Lover, the Object must be incomparably the chief end, cujus gratia potissimum: though the Lover withal intend his felicity in fruition.

¹§. 24. All the difficulties de fine hominis are best resolved by understanding that it is finis amantis, and what that is: The Nature of Love is an inclination or desire of Ʋnion or Adhaesion: And therefore it includeth the felicity of the Lover, together with the attractive excellency of the Object; ²and is both gratia amantis & amati simul. But when the Lover is infinitely above the Object, the Lover is the chief end (for his own complacency) though the Object have the benefit: And when the Object is infinitely better than the Lover, the Object must be incomparably the chief end, cujus gratia potissimum: though the Lover withall intend his felicity in fruition.