Now at first sight it may not be clear why this moderation, and at least occasional abstinence, in the use of God's gifts, should be so great a duty, as our Lord, for instance, seems to imply, when He places fasting in so prominent a place in the Sermon on the Mount, with almsgiving and prayer. But thus much we are able to see, that the great duty of the Gospel is love to God and man; and that this love is quenched and extinguished by self-indulgence, and cherished by self-denial. They who enjoy this life freely, make it or self their idol; they are gross-hearted, and have no eyes to see God withal. Hence it is said, "Blessed are the pure in heart, for they shall see God." [Matt. v. 8.] And again, it was the rich man who fared sumptuously every day, who neglected Lazarus; for sensual living hardens the heart, while abstinence softens and refines it. Now, observe, I do not mean that abstinence produces this effect as a matter of course in any given person,—else all the poor ought to be patterns of Christian love,—but that where men are religiously-minded, there those out of the number will make greater attainments in love and devotional feeling, who do exercise themselves in self-denial of the body. I should really be disposed {30} to say,—You must make your choice, you must in some way or another deny the flesh, or you cannot possess Christian love. Love is no common grace in its higher degrees. It is true, indeed, that, as being the necessary token of every true Christian, it must be possessed in some degree even by the weakest and humblest of Christ's servants—but in any of its higher and maturer stages, it is rare and difficult. It is easy to be amiable or upright; it is easy to live in regular habits;—it is easy to live conscientiously, in the common sense of the word. I say, all this is comparatively easy; but one thing is needful, and one thing is often lacking,—love. We may act rightly, yet without doing our right actions from the love of God. Other motives, short of love, are good in themselves; these we may have, and not have love. Now I do not think that this defect arises from any one cause, or can be removed by any one remedy; and yet still, it does seem as if abstinence and fasting availed much towards its removal; so much so, that, granting love is necessary, then these are necessary; assuming love to be the characteristic of a Christian, so is abstinence. You may think to dispense with fasting; true; and you may neglect also to cultivate love.

SPP 6/3