*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.