anxiety about the good opinion of men directly counteracts the innuence of tlirJRo emotions of spiritual grief and shame before God which fasting is snr,posed to expr, s~. 'l'hus ostentatious fasting becomes hypocritical (Matt. vi. 16). 2. Formal fasting. Posting which implies no real self-denial, though certain rules of abstinence are observed, is n mockery, and, if it is relied on for religions efficacy, a superstitious rite. It ls then only n bodily exercise, and can have no spiritual force (1 Tim. iv. 8). 3. Meritorious fasting. (1) If we are to depend on God's mercy, it is foolish to think that we can win this by any meritorious actions. (2) Even if we could merit anythina frc,m God, it would be by useful service, not by merely putting ourselves to inconvenienc~ There is no merit in self-denial for its own sake. We cannot please God by simply displeasing ourselves. Any idea of the kind is a relic of the terror-worship of cruel deities. 4. Holiness in fasting. There is a foolish conceit with some people that fasting is more holy than natural living. But Christ teaches us that nature is holy and that joy is holy. Holiness does not imply abstinence, but purity and temperance. II. 'l'HE RIGHT EXERCISE OF FASTING. 1. Involuntary fasting. Strong emotion destroys natural bodily appetite. Sorrow, especially, has this purely physical effect. Thus fasting is often a natural result of certain religious emotions. There is a sense of harmony which makes lawful worldly pleasures distasteful at a. season of spiritu~l darkness. At such times fasting is exercised by instinct. Daniel was in ~orrow ; therefore he fasted. 2. Fasting to assist repentance. This is not undertaken to win merit with God, but simply for its effect on our own souls. The feeling of repentance is often too ephemeral. It is soon counteracted by the influx of other influences from the world without. Yet there are times when a man becomes convinced of some great sin. He may then find his compunction deepened and his repentance strengthened if for a season he ab8tains from lawful bodily comforts. 3. Fasting to assiilt spi,ritual tliouglit. This cannot be enforced as a duty, nor recommended for universal practice. Ilut experience teaches that there are persons whose spiritual perceptions a.re quickened while their bodily nature is restrained. For all of us the full indulgence of appetite- even when this does not lead to what is called excess-deadens the spiritual energies. 4. Mental fasting. It is sometimes well to abstain from active thinking, from the assertion of our own inclinations and reasonings, and to become passive recipients of truth, as it is borne in to the mind by the influences of nature and the active communings of the Divine Spirit (Zech. ii. 13). Vere. 18, 19.-Divine enCQ'U,ragement. I. TrrE NEED OF ENCOURAGEMENT. 1. In trouble. It is difficult to work bravely and earnestly in the midst of calamity. The calamities of Israel were discouragements in the way of the service of God. 2. In guilt. Daniel had been confessing the sins of himself and his nation (eh. ix. 5). Nothing is so depressing as the feeling of failure and the knowledge that it has come by our own fault. 8. In weakness. 'l'he burden of the mystery of life oppresses all who feel it, as it oppressed Daniel. Before the needs of the world and the tasks of life the strongest man may well feel weak in his own resources, and then his weakness may damp his zeal for service. 4. In/ear. When the mystery of the future begins to unveil itself and future troubles appear to be drawing near, the vagueness with which they are seen magnifies the terror of them. The fear which is then roused pa.ralyzes our energies. II. THE B0UR0ES OF ENCOURAGEMENT. 1. They are found in God. God sends the angel to strengthen Daniel. Until we know God, we dread bis presence; but when we know him, the more we enter into his presence, the more peace and confidence shall we receive. 2. They spring from the love of God. Daniel is "greatly beloved." The assurance of God's love is his greatest encouragement. If we know God loves us, we may be assured that be will ward off all real harm, and thus we may lose our fear in his love (1 John iv. 18). 3. 'fhey flow to us through channels of brotherly sympathy. " One like the appearance of a man " touched Daniel. God comes to us in "the Son of man," and through the brotherly sympathy of Christ communicates his Divine encoumgement. 4. They manifest themselves by practical results in communicating real strength. Daniel was strengthened. There is a real supply of spiritual strength which is bestowed by the gift of the Holy Spirit. 'l'he encouragement this gi \'es is n,it only in idea, it is in/act. The \\'oak man is encouraged by finding himself becoming strong in the strength of God (Isa. xl. 29; 2 Cor. xii. 10). 300 'l'HE BOOK OF DA.NIEL. [on. x. 1-21.
II_I. TnE WAY To OBTAIN DIVINE ENCOURAGEMENT. 1. By humility and contrition. Daniel had humblcrl himself and confessed sin, and thus was prepared for God'R help. We can only be filled with God's strength when we are emptied of our own eelf- con_fidence. 2. By prayer. Daniel was a man of prayer (ver. 12). God encourages us m proportion ae we seek his help. 3. By faith. As we trust God, he strengthens us, beoe.use hie strength is spiritnal and can only enter ue as we voluntarily submit to hie influence (Heh. xi. 33, 34).