more like Chrift, fuch as are true Inftances of that Meekness, Patience; and Charity, which were the principal Tenpers of his Spirit. Now be the Hardships or Self-denials what they will, if they make us more like to Chrift, they have done more for us, than all the Profperity in the World can do ; and he that defends himself at the Expence of any Temper, that was the Temper of Chrift, has done himself an Injury, greater than the worst and most powerful of his Enemies can bring upon him. AND all this is founded upon this one Reafon, because there is but one Thing needful, the Salvation of our Souls. It is this that changes the Natures of all human Things, and makes every thing good or evil only fo 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 fecured his Share in that, has fecured to himself all the Joy and Gladness that can befal human Nature. A CHRISTIAN therefore that is not content with Salvation, that wants to add a worldly Joy and Pleafure to the great Things of Religion, is more fenfelefs than the Man, that should think he had hard Ufage to be faved from a Shipwreck, unlefs he was carried off upon a Cedar Plank. CHAP. CHAP. VII. Some farther Confiderations upon the Reasonableness of Self-denial. B EFORE I proceed any farther what the Duty of Self-denial is founded, or wherein the Reasonableness and Neceffity of it consists. EVERY Duty or Virtue of the Chriftian Life is founded in Truth and Reason, and is required becaufe of its Fitness to be done, and not because God has Power to command what he pleases. IF we are commanded to be meek and humble, it is because Meekness and Humility are as true Judgments, and as fuitable to the Truth of our State, as it is a true Judgment and fuitable to the State of every dependent Being to be thankful for Mercies. IF we are bid to rejoice, it is at something that is truly joyful; if to fear, it is to fear fomething that is really dreadful. Thus we are called to no Tempers but fuch as are fo many true Judgments, and as truly founded in the Nature and Reason of Things, as if we were bid to believe two to be the half Part of four. GOD is Reafon and Wisdom it felf, and he can no more call us to any Tempers or Duties, but fuch as are strictly reafonable in themselves, than he can act against himself, or contradict his own Na ture. As we can fay with Affurance, that God cannot lie, fo we may with the fame Certainty affirm, that he cannot enjoin any thing to rational Creatures, that is contrary to the Reason of their Nature, no more than he can enjoin them to love Things that are not lovely, or hate Things that are in their Nature not hateful. WHEN God fpeaks, we are as fure that infinite Reason speaks, as we are fure there is a God. A LITTLE Reflexion upon this Matter, will give us the utmost Afsurance in fuch Reafonings as this. As fure therefore as there is a God, fo fure is it that a Religion from God has only reasonable Commands to reasonable Creatures. Creatures. No Tempers can be imposed upon us by Way of Task and Impofition, which we might as reasonably be without, if it was not required of us. God can only will, that reafonable Creatures fhould be more Reasonable, more Perfect, and more like Himself, and confequently can enjoin us no Duties, or Tempers of Mind, but fuch as have this Tendency. All his Commands are for our Sakes, founded in the Neceffities of our Natures, and are only fo many Inftructions to become more Happy, than we could be without them. A GOOD Man that enjoys the Use of his Reafon, is offended at Madmen and Fools, because they both act contrary to the Reafon of Things. The Madman fancies himself, and every thing about him, to be different from what they are; the Fool knows nothing of the Value of Things, is ridiculous in his Choices, and prefers a Shell before the most useful Things in Life. Now a good Man merely through the Love of Reafon, is offended at their Conduct, and would do all that he could to abate the Frenzy of the one, and the Stupidity of the other. LET this a little represent to us the Conduct of God towards fallen Man. God is Reafon it felf, how highly there fore fore must he be offended at the Follies and Stupidity of Mankind? If a Madman feems fo unreasonable a Creature to us, because he fancies himself to be fomething that he is not, how unreasonable must fallen Man, who is fallen from all true Knowledge of himself, appear to him who is infinite Reafon ? AGAIN, God is Goodness it felf, if therefore human Goodness is inclined to endeavour the Cure of Madmen and Fools, must not Goodnefs it felf be much more inclined to corre&t the Madness and Folly of fallen Man? WE fee that Men are faid to be Mad, when they fancy themselves and the things about them to be different from what they are; they are faid to be Fools, when they mistake the Value of Things. Now if this be true, as it moft certainly is, it may ferve to fhew us, that Man in his prefent State of Disorder and Ignorance, muft appear to God, both as Fool and Mad; for every Sinner is truly Mad, as he imagines himself, and all things about him, to be what they are not; he is really a Fool, as he is ridiculous in his Choices, and miftakes the Value of Things. Now Religion is our Cure, it is God's merciful Communication of fuch Rules and Difcipline of Life, as may ferve to deliver us from the Infatuation and Igno |