XXIII. It is certain, that we unavoidably love every thing in proportion as it appears to be our happiness: if it appears to be half our happiness, it will necessarily have half the strength of our love: and if it appears to be all our happiness, we shall love it with all our strength.
The Christian religion therefore, which requires the whole strength of our nature to love God, lays a just foundation in requiring us absolutely to renounce the happiness of the world; seeing it is impossible to have two happinesses, and but one love.
And indeed what can be more ridiculous than to fancy, that a man who is taken up with the enjoyments of the world, is at the same time loving God with all his soul and with all his strength?
Is it not as absurd as to suppose that a man, who is devoted to, and taken up with the sports of the field, is at the same time contemplating mathematical speculations, with the whole ardour of his mind?
XXIV. Another duty which proves the absolute necessity of thus renouncing the world, is, The love of our neighbour.
Thou shalt love thy neighbour as thyself: if a man would know what this implies, let him look impartially into his own heart, and see what it is that he wishes to himself. Then let him turn all the same wishes to his neighbour, and he will feel the just measure of his duty.
This will also teach him, that the true love of his neighbour is as inconsistent with the love of the world, as duelling is inconsistent with meekness and the forgiveness of injuries.
XXV. *This love is a temper that suits only such beings as have one common undivided happiness, wherein they cannot be rivals to one another. Now this is the state of all Christians, who have as truly one common happiness as they have one common God. But if we put ourselves out of this state, and seek for happiness in the enjoyments of this life, we are as incapable of this love, as wolves and bears that live upon prey.
One common undivided happiness, being the only possible foundation for this love, if we seek any other happiness, if we don’t renounce all other pretensions, we cannot keep clear of such tempers as are utterly inconsistent with the loving our neighbour as ourselves.
But when we are governed by a happiness wherein none can make himself our rival, it will be no harder to love all men as ourselves, than to wish them the enjoyment of the same light, or the common air: which being goods that may be equally enjoyed by all, are not the occasions of envy.