JM
Puritan Board Doctor
A Serious Call to a Devout and Holy Life :
If religion forbids all instances of revenge, without any exception, it is because all revenge is of the nature of poison; and though we do not take so much as to put an end to life, yet if we take any at all, it corrupts the whole 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; it is 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, it is because every other use of the world is abusing it to our own vexation, and turning all its conveniences into snares and traps to destroy us. It is because this plainness and simplicity of life secures us from the cares and pains of restless pride and envy, and makes it easier to keep that straight road that will carry us to eternal life.
If religion saith, "Sell that thou hast, and give to the poor," it is because there is no other natural or reasonable use of our riches, no other way of making ourselves happier for them; it is because it is as strictly right to give others that which we do not want ourselves, as it is right to use so much as our own wants require. For if a man has more food than his own nature requires, how base and unreasonable is it to invent foolish ways of wasting it, and make sport for his own full belly, rather than let his fellow-creatures have the same comfort from food which he hath had. It is so far, therefore, from being a hard law of religion, to make this use of our riches, that a reasonable man would rejoice in that religion which teaches him to be happier in that which he gives away, than in that which he keeps for himself; which teaches him to make spare food and raiment be greater blessings to him, than that which feeds and clothes his own body.
If religion requires us sometimes to fast, and deny our natural appetites, it is to lessen that struggle and war that is in our nature, it is to render our bodies fitter instruments of purity, and more obedient to the good motions of Divine grace; it is 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 although 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 comfortable enjoyment of our lives.
If religion calleth us to a life of watching and prayer it is 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, it is 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, it is to keep us steady in the sight of our true God, 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, it is 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 forbids all instances of revenge, without any exception, it is because all revenge is of the nature of poison; and though we do not take so much as to put an end to life, yet if we take any at all, it corrupts the whole 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; it is 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, it is because every other use of the world is abusing it to our own vexation, and turning all its conveniences into snares and traps to destroy us. It is because this plainness and simplicity of life secures us from the cares and pains of restless pride and envy, and makes it easier to keep that straight road that will carry us to eternal life.
If religion saith, "Sell that thou hast, and give to the poor," it is because there is no other natural or reasonable use of our riches, no other way of making ourselves happier for them; it is because it is as strictly right to give others that which we do not want ourselves, as it is right to use so much as our own wants require. For if a man has more food than his own nature requires, how base and unreasonable is it to invent foolish ways of wasting it, and make sport for his own full belly, rather than let his fellow-creatures have the same comfort from food which he hath had. It is so far, therefore, from being a hard law of religion, to make this use of our riches, that a reasonable man would rejoice in that religion which teaches him to be happier in that which he gives away, than in that which he keeps for himself; which teaches him to make spare food and raiment be greater blessings to him, than that which feeds and clothes his own body.
If religion requires us sometimes to fast, and deny our natural appetites, it is to lessen that struggle and war that is in our nature, it is to render our bodies fitter instruments of purity, and more obedient to the good motions of Divine grace; it is 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 although 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 comfortable enjoyment of our lives.
If religion calleth us to a life of watching and prayer it is 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, it is 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, it is to keep us steady in the sight of our true God, 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, it is 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.
