2. “But is it not better (as it has, secondly, been objected) to abstain from pride and vanity, from foolish and hurtful desires, from peevishness, and anger, and discontent, than from food?” Without question it is. But here again we have need to remind you of our Lord’s words, _These things ought ye to have done, and not to leave the other undone_. And indeed the latter is only in order to the former; it is a means to that great end. We abstain from food with this view, that by the grace of God, conveyed into our souls, through this outward means, in conjunction with all the other channels of his grace which he hath appointed, we may be enabled to abstain from every passion and temper, which is not pleasing in his sight. We refrain from the one, that being endued with power from on high, we may be able to refrain from the other, so that your argument proves just the contrary to what you designed. It proves, that we ought to fast. For if we ought to abstain from evil tempers and desires, then we ought thus to abstain from food: since these little instances of self-denial are the ways God hath chose, wherein to bestow that great salvation.
3. “But we do not find it so in fact: (this is a third objection.) We have fasted much and often. But what did it avail? We were not a whit better: we found no blessing therein. Nay, we have found it an hindrance rather than an help. Instead of preventing anger, for instance, or fretfulness, it has been a means of increasing them to such a height, that we could neither bear others nor ourselves.” This may very possibly be the case. ’Tis possible, either to fast or pray, in such a manner, as to make you much worse than before; more unhappy, and more unholy. Yet the fault does not lie in the means itself; but in the _manner_ of using it. Use it still, but use it in a different manner. Do what God commands _as_ he commands it, and then doubtless his promise shall not fail; his blessing shall be with-held no longer: but _when thou fastest in secret, he that seeth in secret shall reward thee openly_.
4. “But is it not mere superstition (so it has been, fourthly, objected) to imagine that God regards such little things as these?” If you say it is, you condemn all the generation of God’s children. But will you say, these were all weak, superstitious men? Can you be so hardy as to affirm this, both of _Moses_ and _Joshua_, of _Samuel_ and _David_, of _♦Jehoshaphat_, _Ezra_, _Nehemiah_, and all the prophets? Yea, of a greater than all, the Son of God himself? It is certain, both our Master, and all these his servants, did imagine, that fasting is not a little thing, and that he who is higher than the highest doth regard it. Of the same judgment, it is plain, were all his apostles, after they were _filled with the Holy Ghost and with wisdom_. When they had _the unction of the Holy One, teaching_ them _of all things_, they still _approved themselves the ministers of_ God, _by fastings_, as well as _by the armour of righteousness on the right hand, and on the left_. After _the Bridegroom was taken from them, then did they fast in those days_. Nor would they attempt any thing, (as we have seen above) wherein the glory of God was nearly concerned, such as the sending forth labourers into the harvest, without solemn fasting as well as prayer.
5. “But if fasting be indeed of so great importance, and attended with such a blessing, is it not best, say some, fifthly, to fast always? Not to do it now and then, but to keep a continual fast? To use as much abstinence at all times, as our bodily strength will bear?” Let none be discouraged from doing this. By all means use as little and plain food, exercise as much self-denial herein at all times, as your bodily strength will bear. And this may conduce, by the blessing of God, to several of the great ends above-mentioned. It may be a considerable help not only to chastity, but also to heavenly mindedness; to the weaning your affections from things below, and setting them on things above. But this is not fasting, scriptural fasting: it is never termed so in all the bible. It in some measure answers some of the ends thereof; but still it is another thing. Practice it by all means; but not so as thereby to set aside a command of God, and an instituted means of averting his judgments, and obtaining the blessings of his children.