14. The next branch of the divine life is universal love to man. The excellency of this grace will be easily acknowledged; for what can be more noble than a heart enlarged to embrace the whole world? Whose wishes and designs are levelled at the welfare of the universe, which considereth every man’s interest as its own? He, who loveth his neighbour as himself, can never entertain any base or injurious thought, or be wanting in any expressions of bounty. He had rather suffer a thousand wrongs, than be guilty of one; and never accounts himself happy, but when some one or other hath been benefited by him. The malice or ingratitude of men is not able to resist his love. He overlooks their injuries, and pities their folly, and overcomes their evil with good; and never designs any other revenge against his most bitter and malicious enemies, than to put all the obligations he can upon them, whether they will or not. This inward goodness and benignity of spirit reflects a sweetness and serenity upon the very countenance, and makes it amiable and lovely: it inspires the soul with a noble resolution and courage, and makes it capable of enterprising and effecting the highest things: those heroic actions which we are wont to read with admiration, have, for the most part, been the effects of the love of one’s country, or of particular friendships; and certainly a more extensive affection must be much more powerful and efficacious.
The pleasure that attends it.
15. Again, as charity flows from an excellent temper, so it is accompanied with the greatest satisfaction. It delights the soul to feel itself thus enlarged; to be delivered from those disquieting passions, malice, hatred, and envy; and to become gentle, sweet, and benign. Had I my choice of all things for my present felicity, I would pitch upon this, to have my heart possessed with the greatest kindness and affection towards all men. I am sure this would make me partake in all the happiness of others, their inward endowments, and outward prosperity. And though I should frequently meet with occasions of grief, yet there is a sweetness in commiseration, which makes it infinitely more desirable than a stupid insensibility. And the consideration of that infinite goodness and wisdom, which govern the world, might repress any excessive trouble for particular calamities that happen in it. Certainly, next to the love of God, that ardent affection wherewith blessed souls embrace one another, is justly to be reckoned as the greatest felicity of those regions above. And did it universally prevail in the world, it would anticipate that blessedness, and make us taste the joys of heaven upon earth.
The excellency of purity.
16. A third branch of religion is purity; a contempt of sensual pleasures, and resoluteness to undergo those troubles and pains we may meet with in the performance of our duty. Now, the naming of this may suffice to recommend it as a most excellent quality. There is no slavery so base, as that whereby a man becomes a drudge to his own lusts. Never can that person be capable of any thing noble, who is sunk in the gross pleasures of sense, or bewitched with the airy gratifications of fancy. But the religious soul is of a more sublime and divine temper. It knows it was made for higher things, and scorns to step aside one foot out of the ways of holiness, for obtaining any of these.
The delight it affords.
17. And this purity is accompanied with a great deal of pleasure. Whatsoever defiles the soul disturbs it too. All impure delights have a sting in them, and leave smart and trouble behind them. Excess and intemperance, and all inordinate lusts, are so much enemies to the health of the body, and the interests of this present life, that a little consideration might oblige any rational man to forbear them on that very score. And if the religious person go higher, and do not only abstain from noxious pleasures, but neglect those that are innocent, this is not to be looked upon as any uneasy restraint, but as the effect of better choice: his mind is so taken up with sublime delights, that he cannot be concerned in these. Any person that is engaged in a violent affection, will easily forget his ordinary gratification; will be little curious about his diet, or his bodily ease, or the divertisements he was wont to delight in. No wonder then, if souls, overpowered with divine love, despise inferior pleasures, and be almost ready to grudge the body its necessary attendance for the common accommodations of life, judging all these impertinent to their main happiness, and those higher enjoyments they are pursuing. As for the hardships they may meet with, they rejoice in them, as opportunities to testify their affection: and since they are able to do so little for God, they are glad of the honour to suffer for him.
The excellency of humility.
18. The last branch of religion is humility; and however, to vulgar eyes, this may appear a despicable quality, yet, really, the soul of man is not capable of a higher and more noble endowment. It is a silly ignorance that begets pride; but humility arises from a nearer acquaintance with excellent things, which keeps men from doating on trifles, or admiring themselves because of some petty attainments.
I know not what thoughts people may have of humility, but I see almost every person pretending to it, and shunning such expressions and actions as may make them be accounted arrogant and presumptuous; so that those who are most desirous of praise, are loth to commend themselves. What are all those compliments and modes of civility so [♦]frequent in our ordinary converse, but so many protestations of the esteem of others, and the low thoughts we have of ourselves? And must not humility be an excellent endowment, when the very shadows of it are so necessary a part of good breeding?