Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	creator_n	creature_n	love_v	2,627	5	6.9615	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44287	The primitive origination of mankind, considered and examined according to the light of nature written by the Honourable Sir Matthew Hale, Knight ...	Hale, Matthew, Sir, 1609-1676.	1677 (1677)	Wing H258; ESTC R17451	427,614	449

and Punishments that which acts out of coaction as bare Instruments or out of necessity as bare Natural Causes or a determined Instinct as Brutes are not properly capable of a Law but only analogically and what they do is not properly an act of Obedience because they cannot ordinarily do otherwise Therefore as his Intellective Faculty gives him the power to know his duty so the liberty of his Will is that which gives him the power truly to obey 2. The second property of the Will is that it is moved and drawn to that which is good or at least what appears to be so The sensitive Appetite is a power subservient to a sensitive Nature and carried to a sensible Good but the Will is a rational Faculty a Faculty of an intellectual Nature and carried to an intellectual Good as its proper Object and therefore with most earnestness to the most noble and supreme Good which is Almighty God So that as by the liberty of his Will Man is capable to be an active Instrument to serve and obey his Maker so by this property of his Will he is by a just suitableness drawn to will and desire and in enjoyment to delight in God as the chiefest Good the most noble and suitable Object of its choice and motion And we may observe that the Divine Goodness and Wisdom to promote and advance this act of the Will in choosing and loving Almighty God as his chiefest Good hath exhibited himself unto Mankind in all the manifestation of Goodness and Beneficence imaginable hath made him Lord of this inferior World provides for him supplies him and endears him to himself with all those manifestations of Mercy Goodness and Bounty that his nature is capable of whereby he may be won to love God not only as the chiefest Good but also as his chiefest Benefactor And thus by the due consideration of both these Faculties of Understanding and Will we may reasonably conjecture that the End of Almighty God in creating Man was to make such a Creature as might actively know serve glorifie love and obey his Creator and in that his Service and Obedience and Love enjoy the Love and Favour of that God whom he thus loves and obeys because we find his Faculties admirably fitted for such an end and use and certainly the wisest Agent must needs be supposed to design such an End to any Work as is suitable and commensurate to the thing he makes And these seem to be those Ends for which the wise God created this noble Creature Man which do more specially relate unto God 5. I shall now consider the Ends of Man as they mutually relate one to another There are these particularities in the Humane Nature that singularly commend Man each to other namely 1. A great love and propensity to Communion and Society Aristotle somewhere in his Politicks tells us that among Animals Bees seem to be the most sociable but that Man is by nature more sociable than Bees 2. That there are implanted certain connatural tendencies or moral Principles that do most naturally suit with humane society such as the first Rudiments of natural Justice Charity and Benignity without which it is impossible that humane society can be upheld And this appears hereby that though it is apparent that evil Educations and Customs have much defaced and weakned the Principles of Morality among Men yet they could never extinguish it but even among the Briars and Thorns the Rudiments of natural Justice and Morality have arisen and all the Order and Government and common Regiment of Societies have been maintained and preserved by it Naturam expellas furca licet usque recurret 3. That the benefit of Speech and those other instituted Signs peculiar only to Mankind are of great and principal use in maintaining and upholding Society and Communication between Mankind by these each Man communicates his Thoughts and Conceptions to another each Man instructs directs and adviseth another and makes another partaker of his own Knowledge Wisdom Counsel and Advice by this Contracts and mutual Commerce are upheld the mutual Faith of each other given and taken and infinite other advantages by all which particularities and accommodations of Humane Nature subservient to mutual Society and Love it seems reasonable to conclude That the wise God intended as one of his Ends of the Creation of Man that Man should be beneficial to Man should be instrumental for the good of humane Society 4. There appears in Man besides the speculative power of his Intellect a certain admirable ingeny and dexterity in discovering and perfecting divers Arts as well Mechanical as Liberal for the benefit delight and convenience of the Humane Nature The great Arts of Government Political Civil and Oeconomical the Arts of Husbandry and Improvements of Nature for Food Clothing Medicine the Arts of Geometry Arithmetick and artificial Measuring and Partition of Time the Arts of Architecture Navigation the Art of contriving Letters Writing Printing the Arts of Musick and Observations of the Laws Orders and Rules of the Motions and Positions of the Celestial Bodies or Astronomy and infinite more which by the Ingeny and Industry of Man have been invented discovered or perfected in all succession of Ages for the use benefit and delight of Mankind And although we may observe an admirable sagacity and dexterity in many Animals in certain kind of artifices convenient for their use and the use of Mankind as in the nidification of Birds Bees Silk-worms and divers others yet Man hath still the prelation 1. In respect of the variety and multiplicity of his Artificial Inventions and Effections commonly the Artifices of Irrational Natures are single and determinate but the Arts invented and effected by Man are multifarious various and almost infinite 2. Besides his rational Faculty is more excellent and perfect than the Faculties of other Creatures in relation to Arts and more fruitful in it 3. That one Instrument his Hand which Aristotle well calls Organum organorum is admirably suited and fitted to all variety of Artificial effections more than any of the Organs of other Creatures as our own Experience without the induction of many particulars may easily demonstrate and evince By all which and many other peculiar and distinguishing adaptations and accommodations of the Humane Nature we may reasonably conclude That the wise God in lodging of these particularities in the Humane Nature had one End and Design to make Humane Nature beneficent and useful to Mankind and to humane society And therefore that Precept so often inculcated by Christ and his Apostles of Love Charity and Beneficence from Man to Man was no other than the re-enacting of that old Commandment and directing Man to one of those Ends for which he was made and which hath so many Indications of it self by the peculiar Constitution Make and Accommodations of our Faculties 6. But yet farther the Creation of Man seems to have a farther End even in relation to this

he will live he must eat and if he will eat he must labour Though by the Fall of Man his labour is fuller of toyl and vexation yet labour and industry was part of his duty and employment in the very state of Innocency As he hath a busie office and employment committed unto him namely to be God's Vicegerent and subordinate Officer in the Regiment of the Vegetable and Animal Provinces so he is under a necessity for his own preservation and under an advantage for his own profit and convenience industriously and vigilantly to exercise the Province committed to him Thus the infinite Wisdom of Almighty God chains things together and fits and accommodates all things suitable to their uses and ends 5. And yet farther there seems to be found in the Humane Nature certain Affections that carry it on effectually to this employment his love to himself his safety his convenient supplies wealth and plenty invite industry and pains and a complacency and delight attends the acquests of honest industry and pains 2. Hitherto we have seen this part of the End of Man's Creation namely to be a subordinate Rector of this inferior World a Tributary King thereof by Investiture from God himself which Investiture was conferred upon Man in his first Creation Gen. 1.29 and again renewed after the Fall and Flood Gen. 9.3 Psal 8.6 Thou hast made him to have dominion over the works of thy hands thou hast put all things under his feet But there is yet another Office another End in the Creation of Man with relation to this inferior World and the Furniture thereof Almighty God in the goodly Frame of this World hath manifested the exceeding greatness of his Wisdom and Power as in the Heavenly Bodies the Sun the Moon the Stars the Elements the Meteors the Minerals the Vegetables the Animals they all make up a most magnificent and stately Temple and every Integral thereof full of wonder and bears the Inscription of the infinite Wisdom Goodness and Power of the Glorious God yet still all these are but passive receptive and objective reflections of the Goodness and Glory of God there is not a Grass in the Field not a Tree in the Forest nor the smallest insect Animal the Fly the Worm but bear an Inscription of the incomparable Wisdom Power and Goodness of the Glorious God But yet these cannot actively glorifie their Maker they understand not their own original nor their own excellence the noblest Cedar in the Field nor the vastest Elephant in the Indies nor the goodliest Whale in the Ocean have not the sense of their own excellence nor from whom they had it nor can actively and intentionally return Praise and Glory to their Maker for they want an intellective Principle to make those discoveries or returns 6. The Glorious God therefore seems to have placed Man in this goodly Temple of the World endued him with Knowledge Understanding and Will laid before him these glorious Works of his Power and Wisdom that he might be the common Procurator the vicarious Representative the common High Priest of the inanimate and irrational World to gather up as it were the admirable Works of the Glorious God and in their behalf to present the Praises Suffrages and Acclamations of the whole Creation unto the Glorious God and to perform that for them and as their common Procurator which they cannot actively intellectually and intentionally perform for themselves It is true the whole Creation doth objectively and according to their several capacities set forth the Honour and Glory of their Creator and cry Blessing honour glory and power be unto him that sittteth upon the throne and unto the Lamb for ever and ever Revelat. 5.13 and the Psalmist Psal 148. calls upon them all to perform that duty But Man above all visible Creatures is able to perform that duty intellectually and intentionally and fitted to be the common Procurator and High Priest of unintelligent Creatures intelligently on their behalf to present all their Praises and Acclamations to their common Creator Lord and Sovereign I have now done with those Ends for which we may reasonably conjecture Man was made First in relation to Almighty God that he might actively Know Love Serve Honour and Obey Him Secondly in relation to others of Mankind mutual Beneficence Justice and Charity Thirdly in relation to the inferior Creatures to be their subordinate Regent under God and to be the common Priest for the rest of the visible Creation to present their Recognitions and Praises to their Maker I now come to consider what we may reasonably conjecture might be the End of the Wise and Glorious God in the Creation of Man in relation to himself The former Ends were such as were terminated without him either to God the rest of Mankind or the unintellectual Creatures but this Enquiry is touching that End that is terminated in himself the former were Ends of Office or Duty this of Fruition or Enjoyment And in this Enquiry I shall first proceed Negatively to shew what this End is not and then Affirmatively as far as the Light of Nature and natural Reason will dictate for in this Discourse at present I go no farther what it is or may be reasonably concluded to be As to the former or Negative Procedure 1. Therefore I say the proper peculiar end of Man in point of fruition is not a sensible fruition or a Life of Sense but somewhat that is higher nobler and of another nature It is true that as Man agrees in the animal Nature with other Animals and consequently hath a Life of Sense as well as they therein they participate of one common end but that which we are enquiring concerning is the specifical peculiar End of Man appropriate to and designed for him as such and therein it is that we affirm the end of his fruition is not the end of a sensible Being but of a Nature specifically and vastly different from it And this I shall prove and also illustrate by these following Reasons and Conclusions 1. As I have before observed the Method of search and enquiry into the specifical or peculiar end of any Existence is by observing the specifical and peculiar existence of Faculties of that Being for we have reason to think that the specifical and peculiar end thereof is somewhat that bears a specifical proportion to those Faculties and Excellencies thus we reasonably conclude That since the Animal Nature hath a specifical and peculiar excellence and faculty above Vegetables namely the faculty of Sense that therefore its proper end of fruition is not a bare fruition of a vegetable Life or the commensurate Good thereof but a Good that is superior and accommodate to the Life of Sense And upon the same account we may conclude That since the Excellence and Faculties of the Humane Nature are of a higher Make and Order than that of Sense namely an intellectual Faculty therefore the peculiar end of the Humane Nature is not