Discourses upon the Existence and Attributes of God

(10.) 'Tis against the Sufficiency and Fullness of God. When we give God our Bodies and the Creature our Spirits, it intimates a conceit, that there is more content to be had in the Creature than in God blessed for ever; that the waters in the Cistern are sweeter than those in the Fountain: Is not this a practical giving God the Lye, and denying those promises wherein he hath declared the satisfaction he can give to the Spirit, as he is the God of the Spirits of all Flesh?

If we did imagine the excellency and loveliness of God were worthy to be the ultimate Object of our affections, the heart would attend more closely upon him, and be terminated in him; did we believe God to be all sufficient, full of grace and goodness, a tender Father, not willing to forsake his own; willing, as well as able to supply their wants; the heart would not so lamely attend upon him, and would not upon every impertinency be diverted from him. There is much of a wrong notion of God, and a predominancy of the world above him in the heart, when we can more savourly relish the thoughts of low inferior things than heavenly, and let our Spirits upon every trifling occasion be fugitives from him: 'Tis a testimony that we make not God our chiefest good. If apprehensions of his excellency did possess our Souls, they would be fastened on him, glued to him; we should not listen to that rabble of foolish thoughts that steal our hearts so often from him. Were our breathings after God as strong as the pantings of the Hart after the water Brooks, we should be like that Creature; not diverted in our Course by every Puddle. Were God the predominant satisfactory Object in our eye, he would carry our whole Soul along with him.

If we did imagin the excellency and loveliness of God were worthy to be the ultimate Object of our affections, the heart would attend more closely upon him, and be terminated in him; did we believe God to be all sufficient, full of grace and goodness, a tender Father, not willing to forsake his own; willing, as well as able to supply their wants; the heart would not so lamely attend upon him, and would not upon every impertinency be diverted from him. There is much of a wrong notion of God, and a predominancy of the world above him in the heart, when we can more savourly relish the thoughts of low inferior things than heavenly, and let our Spirits upon every trifling occasion be fugitives from him: 'Tis a testimony that we make not God our chiefest good. If apprehensions of his excellency did possess our Souls, they would be fastned on him, glued to him; we should not listen to that rabble of foolish thoughts that steal our hearts so often from him. Were our breathings after God as strong as the pantings of the Hart after the water Brooks, we should be like that Creature; not diverted in our Course by every Puddle. Were God the predominant satisfactory Object in our eye, he would carry our whole Soul along with him.