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the Son of God hiinselt? 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 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 froin doing this. By all means use as little and plain food, exercise as much self-denial herein at all tiines, 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. Practise 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.
6. Use continually then as much Abstinence as you please ; which, taken thus, is no other than Christian Temperance; but this need not at all interfere with your observing solemn times of Fasting and Prayer. For instance : Your habitual abstinence or temperance would not prevent your fasting in secret, if you were suddenly overwhelmed with huge sorrow and reinorse', and with horrible fear aud dismay. Such a situation of mind would almost constrain you to fast; you would loathe your daily food; you would scarce endure even to take such supplies as were needful for the body, till God “lifted you up out of the horrible pit, and set your feet upon il rock, and
ordered your goings.” The same would be the case if you were in agony of desire, vehemently wrestling with God for his blessing. You would need nonc to instruct you not to cat bread till you had obtained the request of your lips.
7. Again, had you becu at Nineveh when it was proclaimed throughout the city, “Let neither man nor beast, herd nor flock, taste any thing: let them not feed or drink water, but let them cry mightily uuto God;”—would your continual fast hiave beeu any reason for not bearing part in that general humiliation? Doubtless it would not. You would have been as much concerned as any other not to taste food on that day.
No more would abstinence, or the observing a continual fast, have excused any of the children of Israel from fasting on the tenth day of the seventh month, the great anuual day of atonement. There was no exception for these in that solemn decree, “Whatsoever soul it shall be, that shall not be afflicted, (shall not fast,) in that day, he shall be cut off from among his people."
Lastly, had you been with thc brethren in Antioch, at the time when they fasted and prayed, before the sending forth of Barnabas and Saul, can you possibly iniagive that your, temperance or abstinence would have been a sufficient cause for not joining therein? Without doubt, if you had not, you would, soon have been cut off from the Christian community. You would have deservedly been cast out from among them, as bringing confusion into the church of God.
IV. 1. I am, in the last place, to show, in what Manner we are to fast, that it may be an acceptable service unto the Lord. And, first, Let it be done unto the Lord, with our eye singly, fixed on Him. Let our intention herein be this, and this alone, to glorify our Father which is in heaven; to express our sorrow and shame for our manifold transgressions of his holy law; to wait for an increase of purifying grace, drawing our affections to things above; to add seriousness and earuestness to our prayers; to avert the wrath of God, and to obtain all the great and precious promises, which he hath made to us in Jesus Christ.
Let us beware of mocking God, of turning our fast, as well as our prayers, into an abomination unto the Lord, by the inixture of any temporal view, particularly by seeking the praise of men. Agaiust this our blessed Lord more peculiarly guards us in thc words of the text.
“ Moreover, · when ye fast, be ye not as the hypocrites:"-such were too many who were called the people of God; “of a sad countenance; sour, affectedly sad, putting their looks into a peculiar forn). “For they disfigure their faces," not only by unnatural distortions, but also by covering them with dust and ashes; “ that they may appear nio men to fast; this is their chief, if not only, design. “Verily I say unto you, They have their reward ; ” even the admiration and praise of men. “But thou, when thou fastest, anoint thy head, and wash thy face :" Do as thou art accustomed to do at other times; “that thou appear not unto men to fast;”_let this be no part of thy intention ; if they know it without any desire of thine, it matters not, thou art neither the better nor the worse;"but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly."
2. But, if we desire this reward, let us beirare, secondly, of fancying we merit any thing of God by our fasting. We cannot be too often warned of this ; inasmuch is a desire to “establish our own righteousness,” to procure salvation of debt and not of grace, is so deeply rooted in all our hearts. Fasting is only a way which God hath ordained, wherein we wait for his unmerited merey; and wherein, without any descrt of ours, he hath promised freely to give us his blessing.
3. Not that we are to imagine, the performing the bare outward act will receive any blessing from God. “Is it such a fast that I have chosen, saith the Lord; a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him?" Are these outward acts, however strictly performed, all that is meant by a man's “atllicting his soul?"_“Wilt thou call this a fast, and an acceptable day to the Lord?" No surely: if it be a mere external service, it is all but lost labour. Such a performance may possibly aflict the body; but as to the soul, it profitein nothing
4. Yea, the body may sometimes le aflicted too muchi, so as to be unfit for the works of our calling. This also we are diligently to guard against; for we onght to preserve our health, as a good gift of God. Therefore care is to be taken, whenever we fast, to proportiou the first to onr strength. For we may not offer God murder for sacrifice, or destroy our bodies to help our souls.
But at these solemn seasons, we may, cren in great reakness of body, avoid that other extreme, for which God condemns those who of old expostulated with him for not ac
cepting their fasts. “Wherefore have we fasted, say they, and thou seest not?-Behold in the day of your fast you find pleasure, saith the Lord.” If we cannot wholly abstain from food, we may, at least, abstain from pleasant food; and then we shall not seek his face in vain.
5. But let us take care to afflict our Souls, as well as our bodies. Let every season, either of public or private fasting, be a scason of exercising all those holy affections, which are implied in a broken and contrite heart. Let it be a season of devout mourning, of godly sorrow for sin; such a sorrow as that of the Corinthians, concerning which the Apostle saith, “I rejoice, not that you were made sorry, but that ye sorrowed to repentance. For ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow, η κατα Θεον λυπη,- the sorrow which is according to God, which is a precious gift of his Spirit, lifting the soul to God from whom it flows,—“worketh repentance to salvation, not to be repented of.” Yea, and let our sorrowing after a godly sort work in us the same inward and outward repentance; the same entire change of heart, renewed after the image of God, in righteousness and true holiness; and the same change of life, till we are holy as He is holy, in all manner of conversation. Let it work in us the same carefulness to be found in him, without spot and blameless; the same clearing of ourselves, by our lives rather than words, by our abstaining from all appearance of evil; the same indignation, vehement abhorrence of every sin; the same fear of our own deceitful hearts; the same desire to be in all things conformed to the holy and acceptable will of God; the same zeal for whatever may be a means of his glory, and of our growth in the knowledge of our Lord Jesus Christ; and the same revenge against Satan and all his works, against all filthiness of flesh and spirit. (2 Cor. vii. 9, &c.)
6. And with Fasting let us always join fervent Prayer, pouring out our whole souls before God, confessing our sins with all their aggravations, humbling ourselves under his mighty hand, laying open before him all our wants, all our guiltiness and helplessness. This is a season for enlarging our prayers, both in behalf of ourselves and of our brethren. Let us now bewail the sins of our people; and cry aloud for the city of our God, that the Lord may build up Zion, and cause his face to shine on her desolations. Thus, we may observe, the men of God, in ancient times, always joined prayer and lasting together; thus the Apostles, in all the instances cited above; and thus our Lord joins them in the discourse before 115.
7. It remains only, in order to our observing such a fust as is acceptable to the Lord, that we add Alms thereto; works of mercy, after our power, both to the bodies and souls of men : “With such sacrifices (also) God is well pleased.” Thus the Angel declares to Cornelius, fasting and praying in his house,
Thy prayers and thine alıns are come up for a memorial before God." (Acts X. 4.) And this God himself expressly and largely declares : “Is not this the fast that I have chosen ? To loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. Then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say, Here I am.--If (when thou fastestj thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail 10t.” (Isa. lviii. O, &c.)