What Christians then are they, who reckon those things among the hardships of religion, which Christ recommends to us as reasons of _rejoicing_, yea of being _exceeding glad_?
VII. The whole of the matter is this: if our sufferings, our injuries or hardships be such as we undergo, because we dare not depart from that meekness and patience, and charity, which Christ hath taught; because we had rather love our enemies than be revenged on them; rather suffer like Christ, and be full of his Spirit, than avoid sufferings by a contrary temper; such sufferings are our greatest gains.
Now, be these sufferings what they will, if they make us more like Christ, they have done more for us than all the prosperity in the world can do. And he that defends himself at the expence of any temper, that was the temper of Christ, has done himself an injury greater than the most powerful of his enemies can bring upon him.
And all this turns on one point, that there is but _one thing needful_, the salvation of our souls. It is this that changes the nature of all human things, and makes every thing good or evil, only so far as it promotes or hinders this _one end_ of life. The salvation of the world is the only happiness of the world: and he that has secured his share in that, has secured to himself all the joy and gladness that can befal human nature.
A Christian therefore that is not content with salvation, that would add a worldly joy to the great things of religion, is more senseless than a man that would not be content to be saved from a _shipwreck_, unless he was carried off upon a _cedar plank_.
VIII. Before I proceed to other instances of self-denial, it may be proper to shew the reasonableness of it.
God is reason and wisdom itself. As sure therefore as there is a God, so sure it is that a religion from God has only reasonable commands. God can only will that reasonable creatures should be more reasonable, more perfect and like himself: and consequently can enjoin no duties but such as have this tendency; all his commands are founded on the necessities of our natures, and are only so many instructions to become more happy than we could be without them.
IX. *Now let us apply this. If a person were to walk upon a _rope_ across some great river, and he was bid to deny himself the pleasure of walking in _silver shoes_, or looking about at the beauty of the waves, or listening to the noise of sailors: if he was commanded to deny himself the advantage of _fishing_ by the way, would there be any thing unreasonable in such self-denial?
_Straight is the gate_, saith our Lord, and _narrow is the way that leadeth unto life_. Now, if Christians are to walk in a narrow way that leadeth to eternal life, it must be the part of a Christian to deny himself all those things which may stop him in, or lead him out of this narrow way. And if they think that pleasing their senses, and worldly indulgences, are consistent with their keeping in this narrow way, they think as reasonably as if the man upon the _rope_ should think that he might safely use _silver shoes_, or stop in his way to _catch fish_.
X. The plain case is this: Christians are called from a state of sin and disorder, to a state of holiness and resemblance of the divine nature. If therefore there are any things or ways of life, that corrupt our minds, support our vanity, increase the disorder of our souls, or nourish sinful affections; all these are as necessarily to be avoided, as it is necessary to be holy.
If indeed (to instance in one point only) there are no indulgences in _eating_, that do us harm, then it might be said, _fasting_ is of no use: But if there are, if all indulgences of this sort, inslave the soul, and give it a sensual taste, then we are as much obliged to abstain from what does us this harm, as we are obliged to _pray_ for any thing which can do us good.
XI. Eating and drinking are the common supports of life. But as they are the supports of a corrupt life, the nourishment of a disordered body that weighs down the soul; whose appetites are in a state of enmity with the life and purity of the soul; it is necessary that we take care so to support the life of the body, as not to occasion the sickness and death of the soul.
The difference between the same man full and fasting, is often almost the difference of two persons; a man that in the morning finds himself fit for any meditation, is after a full meal changed into another creature, fit only for idle amusements or the yawnings of an animal.
He has not only created a dulness in his soul, but has perverted its taste: for he can be pleased with a _romance_, or _impertinent_ history, while he has no relish for a book of devotion.
This shews, that _fasting_ has a nearer relation to all _religious_ tempers than is generally thought; and that full feeding not only dulls the mind, but more particularly gives it a dulness towards the things of religion.