*If religion forbids all instances of revenge without exception, ’tis because all revenge is of the nature of poison; and though we don’t take so much as to put an end to life, yet if we take any at all, it corrupts the mass of blood, and makes it difficult to be restored to our former health.
If religion commands an universal charity, to love our neighbour as ourselves, to forgive and pray for all our enemies without any reserve, ’tis because all degrees of love are degrees of happiness, that strengthen and support the divine life of the soul, and are as necessary to its health and happiness, as proper food is necessary to the health and happiness of the body.
*If religion has laws against laying up treasures upon earth, and commands us to be content with food and raiment; ’tis because every other use of the world is abusing it to our own vexation, and turning its conveniences into snares and traps to destroy us. ’Tis because this plainness and simplicity of life, secure us from the cares and pains of restless pride and envy, and make it easier to keep that strait road that will carry us to eternal life.
15. If religion requires us sometimes to fast and deny our natural appetites, ’tis to lessen that struggle and war that is in our nature; ’tis to render our bodies fitter instruments of purity, and more obedient to the good motions of divine grace; ’tis to dry up the springs of our passions that war against the soul, to cool the flame of our blood, and render the mind more capable of divine meditations. So that altho’ these abstinences give some pain to the body, yet they so lessen the power of bodily appetites and passions, and so increase our taste of spiritual joys, that even these severities of religion, when practised with discretion, add much to the comfort of our lives.
If religion calleth us to a life of watching and prayer, ’tis because we live amongst a crowd of enemies, and are always in need of the assistance of God. If we are to confess and bewail our sins, ’tis because such confessions relieve the mind, and restore it to ease; as burdens and weights taken off the shoulders, relieve the body, and make it easier to itself. If we are to be frequent and fervent in holy petitions, ’tis to keep us steady in the sight of our true good, and that we may never want the happiness of a lively faith, a joyful hope, and well-grounded trust in God. If we are to pray often, ’tis that we may be often happy in such secret joys as only prayer can give; in such communications of the divine presence, as will fill our minds with all the happiness that beings not in heaven, are capable of.
If religion commands us to live wholly unto God, and to do all to his glory, ’tis because every other way is living wholly against ourselves, and will end in our shame and confusion of face.
16. *As every thing is dark, that God does not enlighten; as every thing is senseless, that has not its share of knowledge from him; as nothing lives but by partaking of life from him; as nothing exists, but because he commands it to be; so there is no glory or greatness, but what is the glory or greatness of God.
We indeed may talk of human glory, as we may talk of human life or human knowledge; but as we are sure that human life implies nothing of our own, but a dependent living in God, or enjoying so much life in God; so human glory, whenever we find it, must be only so much glory as we enjoy in the glory of God.
*This is the state of all creatures, whether men or angels; as they make not themselves, so if they are great, they are only great receivers of the gifts of God; their power can only be so much of the divine power acting in them; their wisdom can be only so much of the divine wisdom shining within them; and their light and glory, only so much of the life and glory of God shining upon them.
17. *As they are not men or angels, because they had a mind to be so, but because the will of God formed them to be what they are; so they cannot enjoy this or that happiness of men or angels, because they have a mind to it, but because it is the will of God, that such things be the happiness of men, and such things the happiness of angels. But now, if God be thus all in all; if his will is thus the measure of all things and all natures; if nothing can be done, but by his power; if nothing can be seen, but by a light from him; if we have nothing to fear, but from his justice; if we have nothing to hope for, but from his goodness; if this is the nature of man, thus helpless in himself; if this is the state of all creatures, as well those in heaven, as those on earth; if they are nothing, can do nothing, can suffer no pain, nor feel any happiness, but so far, and in such degrees, as the power of God does all this: if this be the state of things, then how can we have the least glimpse of joy or comfort? How can we have any peaceful enjoyment of ourselves, but by living wholly unto God, using and doing every thing conformably to his will? A life thus devoted unto God, looking wholly unto him in all our actions, and doing all things suitable to his glory, is so far from being dull, and uncomfortable, that it creates new comforts in every thing that we do.