In like manner, unless fasting was a common and necessary part of religion, it would neither be necessary nor acceptable on those particular days.
For it is not the day that makes the duty to be necessary. But the day happens to be a proper occasion of exercising a necessary duty.
XVII. If _Justus_ was to say, that he never _repents_ but on those public days, he might as easily defend himself as when he says, he only fasts but at those times.
For, is there any benefit in fasting at those times? Does it add any thing to your piety and devotion? Does it calm your mind and put you into a better state for prayer, than when you take your usual meals? If it has not something of this effect, where is the use of it at any time? And if it has this effect, how comes it that you will have but one or two such days in the year? Why will you not thus assist your devotions, thus calm your mind, thus raise your heart, ’till the _day_ comes on which King _Charles_ was murdered? Is not this like staying till then before you repent?
XVIII. Farther; when the disciples of our Lord could not cast the evil spirit out of a man that was a _lunatic_, he not only tells them, it was for want of faith, but also gives them a very important instruction in those words, _Howbeit this kind goeth not out, but by prayer and fasting_. Matt. xvii. 21.
Now, does this look as if fasting were designed only for a day or two in the year? Is it ranked with prayer, as being equally prevalent with God? And is not this sufficient to teach us, that we must think of fasting as we think of prayer; that it is a proper way of devotion, a right method of applying to God? And if that prayer is most prevailing which is attended with fasting, it is proof enough surely, that fasting is to be a common part of our devotion.
Is it powerful enough, by the blessing of God, to cast out devils, and cure lunatics? And shall we neglect it, when we pray against the evil tempers which possess our hearts? Shall we not then pray to God in the most powerful prevailing manner that we can?
*If we were to fast without praying, would not this be a way of worship of our own invention? And if we pray and neglect fasting, is it not equally chusing a worship of our own? For he that has taught us the use and advantage of prayer, has also taught us the use and advantage of fasting. And has likewise joined them together, as having the same power with God.
XIX. *We may also observe, that the reason of self-denial and abstinence is perpetual, because we are perpetually united to a body, that is more or less fit to join with the soul in acts of holiness, according to the state it is in.
It is therefore absolutely necessary that we avoid every degree of indulgence, every kind of irregularity, that may make our bodies less _active_ or less fit for the purpose of a holy life.
Christian temperance is no more that which passes for temperance in the sight of men, than Christian charity is that which passes for charity in the world.
A worldly man may think himself temperate, when he only abstains from such excesses as may make him fitter to enjoy a healthful _sensuality_.
But Christian temperance is of quite another kind, and for other ends. It is to keep the body in a state of purity and submission, and to preserve in the soul a divine and heavenly taste.
XX. It is out of all question, that there are some states of body fitter for virtue than others.
This is as certain as that _gluttony_ and _drunkenness_ dispose men to all sorts of sins, and give them a disrelish for all sorts of holiness. For as these vices have the utmost contrariety to religion, so every _approach_ towards them is, in a certain degree, partaking of them.
A man that lives so as not to be called either a _glutton_ or a _drunkard_, may yet be so near them, as to partake of those tempers which are the effects of _gluttony_ and _drunkenness_.
*As a man may be vain and uncharitable, yet not so as to be remarkable for his vanity and uncharitableness, so he may be under the guilt and evil effects of eating and drinking, though not so as to be esteemed either a glutton or intemperate.
*So that a wise Christian will constantly practise such abstinence, as may not only secure him from sensuality in the sight of the world, but as best suits with a body which is the holy habitation of a soul devoted to God.
XXI. St. _Paul_ saith, _I therefore so run, not as uncertainly; so fight I, not as one that beateth the air. But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway._ 1 Cor. ix.
Let it be observed, that the apostle practised this self-denial, not only as a good and advisable thing, but as of the last necessity. It was not, as he was an _apostle_, and that he might be fitter for the miraculous gifts of the Holy Ghost: but it was, to secure his salvation, and _lest when he had preached to others, he should himself be a castaway_.