Chapter II.
On loving God. How much God deserves love from man in recognition of
His gifts, both material and spiritual: and how these gifts should be cherished
without neglect of the Giver
Those who admit the truth of what I have said know, I am sure, why we are bound
to love God. But if unbelievers will not grant it, their ingratitude is at once
confounded by His innumerable benefits, lavished on our race, and plainly
discerned by the senses. Who is it that gives food to all flesh, light to every
eye, air to all that breathe? It would be foolish to begin a catalogue, since I
have just called them innumerable: but I name, as notable instances, food,
sunlight and air; not because they are God's best gifts, but because they are
essential to bodily life. Man must seek in his own higher nature for the highest
gifts; and these are dignity, wisdom and virtue. By dignity I mean free-will,
whereby he not only excels all other earthly creatures, but has dominion over
them. Wisdom is the power whereby he recognizes this dignity, and perceives also
that it is no accomplishment of his own. And virtue impels man to seek eagerly
for Him who is man's Source, and to lay fast hold on Him when He has been found.
Now, these three best gifts have each a twofold character. Dignity appears not
only as the prerogative of human nature, but also as the cause of that fear and
dread of man which is upon every beast of the earth. Wisdom perceives this
distinction, but owns that though in us, it is, like all good qualities, not of
us. And lastly, virtue moves us to search eagerly for an Author, and, when we
have found Him, teaches us to cling to Him yet more eagerly. Consider too that
dignity without wisdom is nothing worth; and wisdom is harmful without virtue,
as this argument following shows: There is no glory in having a gift without
knowing it. But to know only that you have it, without knowing that it is not of
yourself that you have it, means self-glorying, but no true glory in God. And so
the apostle says to men in such cases, 'What hast thou that thou didst not
receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not
received it? (I Cor. 4:7). He asks, Why dost thou glory? but goes on, as if thou
hadst not received it, showing that the guilt is not in glorying over a
possession, but in glorying as though it had not been received. And rightly such
glorying is called vain-glory, since it has not the solid foundation of truth.
The apostle shows how to discern the true glory from the false, when he says, He
that glorieth, let him glory in the Lord, that is, in the Truth, since our Lord
is Truth (I Cor. 1:31; John 14:6).
We must know, then, what we are, and that it is not of ourselves that we are
what we are. Unless we know this thoroughly, either we shall not glory at all,
or our glorying will be vain. Finally, it is written, 'If thou know not, go thy
way forth by the footsteps of the flock' (Cant. 1:8). And this is right. For
man, being in honor, if he know not his own honor, may fitly be compared,
because of such ignorance, to the beasts that perish. Not knowing himself as the
creature that is distinguished from the irrational brutes by the possession of
reason, he commences to be confounded with them because, ignorant of his own
true glory which is within, he is led captive by his curiosity, and concerns
himself with external, sensual things. So he is made to resemble the lower
orders by not knowing that he has been more highly endowed than they.
We must be on our guard against this ignorance. We must not rank ourselves too
low; and with still greater care we must see that we do not think of ourselves
more highly than we ought to think, as happens when we foolishly impute to
ourselves whatever good may be in us. But far more than either of these kinds of
ignorance, we must hate and shun that presumption which would lead us to glory
in goods not our own, knowing that they are not of ourselves but of God, and yet
not fearing to rob God of the honor due unto Him. For mere ignorance, as in the
first instance, does not glory at all; and mere wisdom, as in the second, while
it has a kind of glory, yet does not glory in the Lord. In the third evil case,
however, man sins not in ignorance but deliberately, usurping the glory which
belongs to God. And this arrogance is a more grievous and deadly fault than the
ignorance of the second, since it contemns God, while the other knows Him not.
Ignorance is brutal, arrogance is devilish. Pride only, the chief of all
iniquities, can make us treat gifts as if they were rightful attributes of our
nature, and, while receiving benefits, rob our Benefactor of His due glory.
Wherefore to dignity and wisdom we must add virtue, the proper fruit of them
both. Virtue seeks and finds Him who is the Author and Giver of all good, and
who must be in all things glorified; otherwise, one who knows what is right yet
fails to perform it, will be beaten with many stripes (Luke 12:47). Why? you may
ask. Because he has failed to put his knowledge to good effect, but rather has
imagined mischief upon his bed (PS. 36:4); like a wicked servant, he has turned
aside to seize the glory which, his own knowledge assured him, belonged only to
his good Lord and Master. It is plain, therefore, that dignity without wisdom is
useless and that wisdom without virtue is accursed. But when one possesses
virtue, then wisdom and dignity are not dangerous but blessed. Such a man calls
on God and lauds Him, confessing from a full heart, 'Not unto us, O Lord, not
unto us, but unto Thy name give glory' (Ps. 115:1). Which is to say, 'O Lord, we
claim no knowledge, no distinction for ourselves; all is Thine, since from Thee
all things do come.'
But we have digressed too far in the wish to prove that even those who know not
Christ are sufficiently admonished by the natural law, and by their own
endowments of soul and body, to love God for God's own sake. To sum up: what
infidel does not know that he has received light, air, food--all things
necessary for his own body's life--from Him alone who giveth food to all flesh
(Ps. 136:25), who maketh His sun to rise on the evil and on the good, and
sendeth rain on the just and on the unjust (Matt. 5:45). Who is so impious as to
attribute the peculiar eminence of humanity to any other except to Him who
saith, in Genesis, 'Let us make man in Our image, after Our likeness'? (Gen.
1:26). Who else could be the Bestower of wisdom, but He that teacheth man
knowledge? (Ps. 94:10). Who else could bestow virtue except the Lord of virtue?
Therefore even the infidel who knows not Christ but does at least know himself,
is bound to love God for God's own sake. He is unpardonable if he does not love
the Lord his God with all his heart, and with all his soul, and with all his
mind; for his own innate justice and common sense cry out from within that he is
bound wholly to love God, from whom he has received all things. But it is hard,
nay rather, impossible, for a man by his own strength or in the power of
free-will to render all things to God from whom they came, without rather
turning them aside, each to his own account, even as it is written, 'For all
seek their own' (Phil. 2:21); and again, 'The imagination of man's heart is evil
from his youth' (Gen. 8:21 ).
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