* So that to be called to the height of all virtue, however excessive it may seem to the _reasonings_ of flesh and blood, is only being called away from every _misery_ and _evil_ that can be avoided by us.
31. * No virtue therefore has any _blameable extreme_ in it, till it _contradicts_ this general end of religion, till it _hinders_ the restoration of the divine image in us, or makes us _less fit_ to appear amongst the inhabitants of heaven. _Abstinence_, _temperance_, _mortification_ of the senses and passions, can have no excess, till they hinder the purification of the soul, or make the body less subservient to it. _Charity_ can have no excess, till it contracts that love which we are to have in heaven, till it is more than that which would lay down its life even for an enemy, till it exceeds that which the first Christians practised, when they had all things common; till it exceeds that of St. _John_, who requires him that has two coats, to give to him that has none; till it is loving our poor brethren more than Christ has loved us; till it goes beyond the command of loving our neighbour as we love ourselves.
32. See now how the Doctor instructs his readers on those two great articles, Christian _temperance_, and _charity_. To remove restraints of the first kind he says, Our Saviour came eating and drinking, was present at weddings, and other entertainments. The Doctor may go on, and prove these indulgences to be good and pious, because what our Saviour worked a miracle to promote must needs be so. And so the adding another bottle, when friends are rejoicing, may be made a Christian duty.
But I must vindicate the life and example of our blessed Lord from the indignity done to it by the Doctor. Our blessed Lord came indeed, as he says of himself eating and drinking. But in what manner? In what sense, did he say this of himself? Why it was in distinction from _John the Baptist_, who came eating only one sort of food. And it was to shew the _Jews_ their great guilt in this respect, that nothing could do them any good. For the mortification of the Baptist they condemned, as coming from the devil, and the condescension of the holy Jesus in coming to their tables, they accused as gluttony and wine-bibbing. Now the Doctor is plainly doing what our Lord accused the _Jews_ of; he with them condemns the mortification of the Baptist, as coming from the devil. But he differs from the _Jews_ in this that he does not condemn, but _approves_ of our Lord, as a _friend_ to feasts, and merry meetings.
33. Our Saviour, suitable to his gracious love, in coming into the world, sought the conversation of sinners and publicans, because he came to save that which was lost, and because he knew that some amongst such sinners were more moveable, than the proud sanctity of the learned Pharisees. But may we thence conclude, that the lives of such sinners were not blameable in his sight? Is not this as well, as to imagine he favoured the indulgence of feasting, and good fellowship, because he was found there? The holy Jesus conversed more freely, spoke of himself and of the kingdom of God more divinely to a wicked woman of _Samaria_ than he appears to have done to his disciples. May we thence conclude, that he approved of a woman of that character, or thereby set his seal to the goodness, and lawfulness of her way of living? Is not this as well, as to make his presence at a wedding an approbation of the usual indulgences of such feasts?
34. O holy Jesus, thou didst nothing of thyself: thou soughtest only the glory of thy Father, from the beginning to the end of thy life. Thou spentest whole nights in prayer in mountains and desert places; thou hadst not where to lay thy head. Thy common poor fare with thy disciples was _barley bread_ and _dryed fish_. Thy miraculous power never helped thee to any dainties or refreshment, tho’ ever so much fatigued. But yet because this holy Jesus came into the world to save all sorts of sinners, and to shew that every kind and degree of sin could be taken away by him, therefore he came into all places, and entered into all sorts of companies. He did not as the Baptist, tie himself to one sort of food. But he came eating and drinking. But why did he so? It was that he might reprove, and convert sinners at their own tables. He came not to indulge himself, or to find such gratifications as the Baptist abstained from; but to work miracles, to awaken sinners in the midst of their indulgences.