12. Now whatsoever reasons there were to quicken those of old in the zealous and constant discharge of this duty, they are of equal force still to quicken us. But above all these we have a peculiar reason for being in fastings often, namely, the command of him by whose name we are called. He does not indeed in this place expresly enjoin, either fasting, giving of alms, or prayer. But his directions how to fast, to give alms, and to pray, are of the same force with such injunctions. For the commanding us, to do any thing thus, is an unquestionable command, to do that thing; seeing it is impossible to perform it thus, if it be not performed at all. Consequently, the saying, give alms, pray, fast in such a manner, is a clear command to perform all those duties, as well as to perform them in that manner, which shall in no wise lose its reward.
And this is a still farther motive and encouragement, to the performance of this duty; even the promise which our Lord has graciously annexed to the due discharge of it: Thy Father, which seeth in secret, shall reward thee openly. Such are the plain grounds, reasons and ends of fasting; such our encouragement to persevere therein, notwithstanding abundance of objections which men, wiser than their Lord, have been continually raising against it.
III. 1. The most plausible of these I come now to consider. And, first, it has been frequently said, “Let a Christian fast from sin, and not from food: this is what God requires at his hands.” So he does: but he requires the other also. Therefore this ought to be done, and that not left undone.
View your argument in its full dimensions; and you will easily judge of the strength of it.
“If a Christian ought to abstain from sin, then he ought not to abstain from food:
But a Christian ought to abstain from sin:
Therefore he ought not to abstain from food.”
That a Christian ought to abstain from sin, is most true. But how does it follow from hence, that he ought not to abstain from food? Yea, let him do both the one and the other. Let him, by the grace of God, always abstain from sin; and let him often abstain from food: forsuch reasons and ends as experience and scripture plainly shew to be answered thereby.
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 nota 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.