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 kw, I am sure, why we are bound to love God. But if unbelievers will t 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 table instances, food, sunlight and air; t 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 t 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 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 t 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, t 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 thing worth; and wisdom is harmful without virtue, as this argument following shows: There is glory in having a gift without kwing it. But to kw only that you have it, without kwing that it is t of yourself that you have it, means self-glorying, but true glory in God. And so the apostle says to men in such cases, 'What hast thou that thou didst t receive? Now, if thou didst receive it, why dost thou glory as if thou hadst t received it? (I Cor. 4.7). He asks, Why dost thou glory? But goes on, as if thou hadst t received it, showing that the guilt is t in glorying over a possession, but in glorying as though it had t been received. And rightly such glorying is called vain-glory, since it has t 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).