I Come now to our third and last Inducement to the study of Divine things, which consists in, and comprises the Advantages of that study, which do as much surpass those of all other Contemplations, as Divine things transcend all other Objects. And indeed, the utility of this study is so pregnant a Motive, and contains in it so many Invitations, that your Friend must have as little sense of Interest as of Gratitude, if he can neglect such powerful and such ingaging Invitations.
For, in the first place, Theological studies ought to be highly endeared to us by the Delightfulness of considering such noble and worthy Objects as are therein propos’d.
The famous Answer given by an excellent Philosopher, who being ask’d what he was born for, repli’d, To contemplate the Sun, may justly recommend their choice, who spend their time in contemplating the Maker of the Sun, to whom that glorious Planet it self is but a shadow. And perhaps that Philosopher failed more in the Instance than in the Notion: For his Answer implies, That Man’s End and Happiness consists in the exercise of his noblest Faculties on the noblest Objects. And surely the seat of Formal Happiness being the Soul, and that Happiness consequently consisting in the Operations of her Faculties; as the Supreme Faculty of the Mind is the Understanding, so the highest Pleasures may be expected from the due Exercise of it upon the sublimest and worthiest Objects. And therefore I wonder not, that though some of the School-men would assign the Will a larger share in Mans Felicity, than they will allow the Intellect; yet the generality of them are quite of another mind, and ascribe the Preheminence in point of Felicity to the Superiour Faculty of the Soul. But, whether or no this Opinion be true in all Cases, it may at least be admitted in ours: For, the chief Objects of a Christian Philosophers Contemplation, being as well the Infinite Goodness, as the other boundless Perfections of God, they are naturally fitted to excite in his mind an ardent love of that adorable Being, and those other joyous Affections and virtuous Dispositions, that have made some men think Happiness chiefly seated in the Will. But having intimated thus much by the way, I pass on to add, That the contentment afforded by the assiduous discovery of God and Divine Mysteries, has so much of affinity with the Pleasures, that shall make up mens Blessedness in Heaven it self, that they seem rather to differ in Degree than in Kind. For, the happy state even of Angels is by our Saviour represented by this Imployment, that they continually see the face of his Father who is in Heaven. And the same infallible Teacher, intending elsewhere to express the Celestial Joys that are reserv’d for those, who for Their sake deny’d themselves sensual Pleasures, imploys the Vision of God as an Emphatical Periphrase of Felicity, Blessed, said he, are the pure in heart,1 for they shall see God. And as Aristotle teaches, that the Soul doth after a sort become that which it Speculates, St. Paul and St. John assure us, that God is a transforming Object, and that in Heaven we shall be like him,2 for (or, because) we shall see him as he is. And though I readily admit, that this Beatisick Vision of God, wherein the Understanding is the proper Instrument, includes divers other things which will concur to the compleat Felicity of the future Life; yet I think, we may be allowed to argue, that that ravishing Contemplation of Divine Objects, will make no small part of that happy Estate, which in these Texts take its Denomination from it.
I have above intimated, that the Scripture attributes to the Angels themselves Transports of Wonder and Joy upon the Contemplation of God, and the Exercises they consider of his Wisdom, Justice, or some other of his Attributes. But least in referring you to the Angels, you should say, that I do in this Discourse lay aside the Person of a Naturalist, in favour of Divines; I will refer you to Des Cartes himself, whom I am sure your Friend will allow to have been a rigid Philosopher, if ever there were any. Thus then speaks he in that Treatise, where he thinks he imploys a more than Mathematical Rigor; and where he was obliged to utter those (I had almost said Passionate) words, I am going to cite from him, onely by the Impressions made on him by the transcendent Excellency of the Obey he Contemplated;3 Sed priusquam (says he) hoc diligentius examinem, simulque in alias veritates quae inde colligi possunt, inquiram, placet hic aliquandiu in ipsius Dei contemplatione immorari, ejus attributa apud me expendere, & immensi hujus Luminis pulchritudinem, quantum caligantis Ingenii mei acies ferre poterit, intueri, admirari, adorare. Ut enim in hac sola Divinae Majestatis Contemplatione summam alterius vitae felicitatem ex consistere fide credimus; ita etiam jam ex eadem, licet multo minus perfecta, maximam, cujus in hac vita capaces simus, voluptatem, percipi posse experimur.