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.