7. All the particular acts of prudence with regard to these means, may be summed up in one general one, and that is, to chuse those very means to this our great end, which God has chosen for us already. To follow his, is indeed an implicit choice, but at the same time ’tis a very safe and a very wise one. For he cannot but know what means are most fit to procure the end for which he made us. And he will not impose upon our weakness, or do what he hath forbidden us, _Make the blind go out of his way_. And therefore, without enquiring into its intrinsic nature, we may securely depend upon this in general, that the way which he has prescribed, must be the very best, and consequently, that it is our wisdom to walk in it.
*8. Now the means which God hath chosen for us are no other than his commandments, which were intended by God for our direction to happiness. As he made us for himself, so the laws which he prescribes to us are but a pursuance of the same kind design, namely, to bring us to himself. For since we cannot suppose him to propose any advantage of his own, by giving us rules of life; and since we can as little suppose that he does it for so poor a reason as only to shew his authority, and much less that he does it for no reason at all, we cannot but conclude, that the laws of God are given us with this design, to shew us the path of life, the true way to that great end for which we were made, the everlasting fruition of God. A consideration which, by the way, ought greatly to endear the laws of God to us, and invite us to yield a free, ready, and chearful obedience to them. Especially if we add,
9. That as they were given for our direction to happiness, so they actually lead to it: _If thou wilt enter into life_, saith our Saviour, _keep the commandments_. This is the path of life, the way of the kingdom, the direct road that leads to happiness, described to us by him who is himself the way, the truth and the ♦life. Men may employ their wits, consult their ease, and flatter their hopes in the invention of other ways; but if we will believe our guide, the way of happiness is the way of obedience.
♦ “life, and men” replaced with “life. Men” per Errata
10. That it is so by the positive order and appointment of God, is plain from the whole tenor of the gospel. And equally plain it is, that he therefore appointed these means, because they naturally conduce to our happiness. For some things are, by the very original constitution of their being, conducive to our good, as others to our hurt; the former he commands, and the latter he forbids. That there is this difference in things with regard to our present happiness, is evident from experience. Temperance, for instance, is more conducive than intemperance to the health of the body, and consequently to the health of the mind too, as depending upon the other. The power which plants have variously to affect our bodies, either by the way of physic or poison, is not more plain and certain than the different influence which different dispositions have upon the well or ill being of our souls. And God in his laws concerning these things, does but what a physician does for those, whose health he takes care of; he prescribes the wholsome diet or physic, and forbids the poison.
11. The same observation will hold as to future happiness; which resulting (as all happiness does) from a certain proportion and agreement between the faculty and the object, must depend upon, and require a certain temper and disposition of the mind, as a natural qualification for it. We find it is ♦so even in the pleasures of sense. Let the ear be unmusically disposed, and the sweetest sounds put together with the greatest art, will give it no entertainment. And if the organs of taste are indisposed, either naturally or by a disease, the most delicious food is brought in vain, which, as it finds no taste, will give no relish. And if it be thus in the lowest pleasures, can it be otherwise in the highest? If a guest sits idle at a nice and plentiful table, merely because he wants a stomach to eat, or a palate to relish what he finds there, shall an indisposed soul enjoy God? Is there no disposition requisite to make it relish the heavenly banquet? Are these the _only_ pleasures that are to be enjoyed at any rate, and however disposed we come to them? No, without doubt there are dispositions for this, as well as for other enjoyments, a certain temper of mind, which as the apostle speaks, is to make us _meet partakers of the inheritance of the saints in light_.
♦ “even so” replaced with “so even” per Errata