SECTION CXXIV
Into duties to God, to ourselves, and to others.
But the principal division of duties is taken from their object. For as there are three objects to whom we owe certain duties, GOD, ourselves, and other men (§90), so there are duties of three kinds; duties to God, duties to ourselves, and duties to other men; of all which we are to treat in order.
SECTION CXXV
The foundation of our duties towards God.
As to our duties towards God we have already observed, that they must be inferred from the consideration of the divine perfections (§87); and hence we concluded, that God ought to be loved with a love of devotion and obedience, and therefore ought to be worshipped with all the powers of our soul, as the most perfect of Beings, upon whom we wholly depend, and to be obeyed with the most sincere and perfect obedience (§91). <87>
SECTION CXXVI
Our obligation to know God.
Since the duties we owe to God must be deduced from his infinite perfections (§125), it follows, by necessary consequence, that man is obliged not only to acquire the most lively knowledge of God, and of his perfections, but daily to encrease this knowledge, and advance in it, that he may attain daily to greater and greater certainty and perfection in it; which, since it cannot be done but by daily meditation upon those truths which reason is able to discover concerning God, by the careful and serious contemplation of his works of creation and providence, so full of evident marks of his infinite wisdom and goodness; hence it is manifest that we are obliged to these exercises, and that those who neglect these means of coming to the knowledge of God, which are in every one’s power who has a sound mind, are in a state of inexcusable ignorance; and those who ascribe any imperfection to God, are in a state of inexcusable error (§107).* <88>
SECTION CXXVII
And to have just apprehensions of his perfections.
Hence it likewise follows, that we are obliged, or that it is our duty to have just apprehensions of the divine perfections, and to know and believe that he is the Creator and Governor of all things, that all things are made by him, and are under his providence and government, human affairs principally; and that he is one pure, eternal, independent, omnipotent, incomprehensible, intelligent, wise, omniscient, free, active, good, true, just, and most excellent Being.*
SECTION CXXVIII
All impiety and blasphemy are inexcusable.
He who obstinately denies the being, or any of the perfections of God, is impious: he who ascribes imperfections to God, repugnant to his nature, is called a blasphemer: since therefore they, who do not know the perfections of God, are inexcusably ignorant, and they, who attribute any imperfection to him, inexcusably err; it is incontrovertible that all blaspheming and impiety are inexcusable. But they are therefore impious, and without excuse, who, with a hardened mind, deny the divine existence or providence; and they are blasphemers, who, with Homer, and other poets, assert a plura-<89>lity of Gods, and represent them as contending and quarrelling one with another; as adulterers, incestuous, or deformed, lame, in pain, and groaning in an effeminate manner; and who have not only professed in words such absurd opinions of the Gods, but have not hesitated to set them forth to the eyes of men under horrible images, and by wicked and vile ceremonies.*
SECTION CXXIX
Our obligation to promote the glory of God.
He who has a just and lively notion of any perfections, cannot but be highly delighted with the contemplation of them, and will spare no pains to persuade others to pay the same regard to the Being possessed of them; it is therefore our duty to endeavour to bring others to the knowledge of the divine perfections, and to restore those who err to a right apprehension of them; and, as much as in us lies, to convince the impious, by solid and per-<90>suasive reasoning with them, of their absurdity and wickedness, and bring them to render due reverence to God: and they who do so, are said to exert themselves to promote the glory of God.*
SECTION CXXX
And to the love of God.
Because he who has a just conception of the divine perfections, cannot but highly delight in them (§129), and the desire of good to an object, with delight arising from the consideration of its perfection and happiness, is love (§8), the consequence is, that God must be loved. And because of the more excellent and sublime a nature a Being is, the more love and veneration is due to it (§87): God ought to be loved with the most perfect love; i.e. as the scripture expresses it, “with all our heart, with all our soul, and with all our strength,” Mat. xxii. 37. Luke x. 27. Because goodness is one of the divine perfections (§127); God is in himself, and with regard to mankind, infinitely good: he is therefore to be loved for both these reasons.† <91>
SECTION CXXXI
And likewise obedience and fear.
Among the divine perfections are omnipotence and omniscience (§127); but none can keep these perfections in view without being excited to the diligent, unintermitted study of doing whatever may be pleasing to God, and of avoiding whatever may be disagreeable to him; which study and endeavour we call obedience to God. And since none can represent God to himself as a most just Being, without being seriously concerned not to offend him; not to do or say any thing that is dishonourable to him, or tends to create his displeasure; it must be our duty to fear him: for this concern not to incur his anger is fear, and when united with the love of him above described (§130), it is properly called filial fear.*
SECTION CXXXII
As also to avoid superstition.
He who fears God with a servile fear, separates the love of God from the fear of him (§131); but because love of God consists in delight in the consideration of the divine perfections (§130); he therefore who fears God without any knowledge of his perfections, is called superstitious; and hence it follows, that a good man ought carefully to avoid <92> all superstition, because it proceeds from ignorant servile fear.†
SECTION CXXXIII
Its effects.
All superstition, internal and external, being inconsistent with just apprehensions of the divine perfections (§132), one who has just notions of them, will keep himself carefully from all slavish fear of created beings, and from those absurd errors, whereby God is represented as avaritious and placable by gifts; and likewise from magical arts and divinations, from idol-worship; and, in fine, from this absurd opinion, that God may be propitiated by mere external worship, tho’ not accompanied either with internal fear or love.* <93>
SECTION CXXXIV
And to repose our trust in God.
Further, since none can represent the divine perfections to himself without presenting to his mind the ideas of perfect wisdom, power and goodness; such a person cannot but place his confidence and trust in God, and be satisfied in his mind with the divine administration; and thus be disposed to submit to whatever may happen to him in the course of divine providence with a firm and cheerful soul; nor will he be stumbled because evils fall upon the good, and good things fall to the share of the wicked, but be persuaded that all things shall co-operate to the good of the virtuous, to good in the whole.
SECTION CXXXV
Of internal and external worship.
In these and the like offices does that internal worship of God consist, by which we understand the love, fear and trust, with which we embrace God in our pure minds. But man being so framed, that his affections naturally exert themselves in certain external actions, his internal love of God could not be thought sincere unless it exerted itself in external love; i.e. in such external acts as express love, fear, and resignation