my goods on the poor, and tkcugh I give my body to be burned, and have not charity, it pro fteth me nothing, i Cor. xii. In which words he plainly supposes that many outward good works may be done, and yet the doers of them may want charity: Therefore when I speak of charity, I understand that divine accomplishment of the foul, which the same apoftle describes in the following words, 1 Cor. xiii. 4. Charity fuffereth long, and is kind: Charity envieth 'not : Charity vaunieth nor itself, is not puffed up; doch noc behave itself unseemly ; seeketh nor her own; not easily provoked; thinketh no evil; rejoicoth not in iniquity, but rejoicech in the truth ; bearing all things, believing all things, hopeth all things, endereth all things. This is the compleat character of charity, and he that makes it good in his practice is a perfect christian: a believer is a believer in his true coloers, a champion of the faith, an Israelite indeed, in whom there is no guile, a living stone in the temple of God: He runs with patience the race that is set before him; he practises fobriety, righteousness, and godliness towards God and man, and himfelf :-His fou! is the receptacle of goodness, the center of piety, in which ail virtues delight to inhabit : In all things he has a holy tenderness, and ads even to the curiokoy and nicenclo of divire love: Though his body dwells on earth, his foul lives in heaven ; he couches under the shadow of the trees of Paradise ; he breathes immortal airs, and often rakes of the fruits of the tree of life.

Now, to apply this to the subject you have been handling, I say, that a man endaed with this divine and supernatural gift of charity, as he loves God above all things, so he loves his neighbour as himself, and will in all thing! so comport himself, as to be veid of offence both toward God and man. He will in all things indiferent) comply with the preposledions, prejudices, and customs of his weak brother: To the Jews he becomes as a Jew, that he may win the Jews; to them that are under the law, as under the law; to them tbat are without the law, as without the law, (being not without the law to God, but under the law to Chrift) that he might gain them that are without my: To the weak he will become as weak, that he

he weak: He is made all things to all men, that 115 he may faye. With them shat cat Acth be


Il eat likewise, asking no questions for conscience fake or the earth is the Lord's, and the fulness thereof.) Wich ose that abftain he will practice abstinence. Whether he cor drink, or whatever he does, he does all to the glory

God; but pleafing all men in all things, not seeking I own profit, but the profit of many that they may be red, 1 Cor. x. 31, 32, 33. This is the practice of a sféet christian ; this is the ultimate end of the command-' 2008, the non ultra of both the law and the gospel, and e aim of our statute of moderation in eating and drink. 3 To this discourse of Charity the whole company agreed, d Tender-conscience express'd a more than ordinary fafaction and complacency in her grave and moderate deion of a controversy that he had raised. He had long en disturbed in his mind about this point; but was now invinced of the truth, & gave them all most hearty thanks r their edifying discourse, making a particular acknowdgment and address to Charity for her evangelical conThen the virgin Temperance, who began this discourse moderation in eating and drinking, and whose proper fice it was to interpret and expound that statute, call'd

two lamps, which were immediately brought by obedi. nee, one of the waiters. Now one of the lamps gave

but dim light, so that you could hardly discern whether it las burning or no; on the contrary, the other shined very right and clear: Then said Temperance, you see the dif. rence between these ewo lamps, how the one affords but weak, faine light, and the other theds her beams round vith great fplendor: The chryttals are both alike, but ony one of them is fullied and furr'd (as it were), with finoke ind vapours, and the other is transparent and clean; These tre embletos of moderation and riot in cating and drinking; The Soul of man. is a lamp, which will burn and Line with great splendor if the body be kept clean, and purified by temperance, abstinence, and fafting : But if a man, by exceflive eating and drinking, does pollute and stain his body, his fpirits (which are the chryftal of his soul) become clouded and chickned with vapour and smoke, so that he neither shines in good works to others, nor has much


light in himself; and if the light that is in him be dark. pels, how great must that darkness be! Pray give me leaveso troable you with ose question more about fafting, because I think you mention ed that just now as one means to purify and cleanse she body, and render it more instrumental to the operations of the soul. I desire to bo informed what examples you have of falling in scripture, and whether it be now requigte od profitable for a christian to faft, and what are the promet effects of it?

Temperanoce. It will be no trouble to me, but a deligt to satisfy you in this point, according to my ability, 43 is my office.

Know then that faftiog is a practice frequently recort mended in the book of God, and warranted by the exame ples of fundry good and holy men: We read that Molen fafted forty days and forty nights in the mountain ; 2nd! tho'no mention be made of fasting before the flood, yet the lives of men in that infancy of the world, in all probabili. ty, was a daily faft, or at leaf a continual abftinence from flesh ; so that what seems, now so grievous and burdensome a disoipline, was then, peradventure, esteemed but a natiral and universal diet, obferved by all mankind, whereby they proserved their bodies in an inviolable health and vie gour, prolonging their days almost to a thoufand years ; but now in these latter ages of the worid, chc bodies of men are grown weaker, and men think it a heavy tak i faff once a month, nay, once a year seems too much for their delicate constitutions.., · There were several occasions of fafting among the people of God in old time, Lev, xxii. 27.-32. There was a day of attonement commanded to be observed by the Israelites throughout their gencrațions for ever, in which they were to fall and afiflict their souls from even to ever. This was an annual day of public humiliation, enjoined to the peo ple, for ever. It was customary also to fält on any mourn. ful cccafion, as David fasted when his child lay fick, 2 Sam. xii. 16, 17. And the men of Jabes Gilead salied seren days when they buried the bones of Saul and Jonaihan his son under a trec at Jabesh, i Sam. xxxi, 13. And as foon as David heard the news of their death, both he, and all che were with him, took hold of their clcsibs and


nt them; and they mourned and wept, and fasted until en, for Saul, and for Jonathan his son, and for the peoe of she Lord, and for the bonse of Ifrael, 2 Sam. i. 11, • Moreover ebe people of Israel used to fast in time of y public calamity; and not only they but other nations So, as the inhabitants of the great city of Nineveh. When

prophet Jonah foretold the deftruction of that stately y would come to pass in forty days, they proclaimed a ?, and put on sackcloth from the greatest of them even the lealt; for word came unto the king of Nineveh, and arose from his throne, and laid his robe from him, and vered himself in fackloth, and fat in afhes; and he cau1 it to be proclaimed and published through Nineveh, by e decree of the king and his nobles, saying, Let neither an Rorbeast, herd nor flock, talte any thing, let them it feed nor drink water, Jonah iii. 53

6. But beldes these folemn and public fafts, we read of fume ivate men who practiled it; as the prophet Daniel, who fed full three weeks, in which time he eat no pleasant ead, neither came flesta nor wine within his mouth: And is fast of his was so acceptable to God, that he sent one

his holy angels to him, who faluted him with the title ; A man greatly beloved, bidding him not to fear or be onbled; for, says he, from the first day that thou didft t thinc heart to underfand, and to chalten thyself before y God, thy words were heard, and I come for thy words. low I am come to make thee underland what thall be :!1 thy people in the latter days, Dan. x 1,-15. And when he had thus comforted and strengthened Daniel, he

many wonderful and secret things that Mould come pass in the world : So that by these great favors shewn Daniel, we may plainly fee how acceptable religious fastng is to God.

Many more examples of this kind might be produced ut of the Old Tefament; but these may fuffice to thew hat falling was a duty often practiced by the people of God, nd by holy men under the law of Moles.

And the gospel recommends it, from the beginning to e end, by the example of Chrilt, and John the Baptist, f Peter, Paul, and the rest of the apostles, as well as by. dicir counsels and cxhortations ; nothing more frequenta - inculcated this duty of faiting throughout the writ


ings of the New Teftament; and, without all doubt, it is noiy as requisite as ever it was, since we are liable to the fame infirmities, exposed to the fame teinptations, and be set with the same dangers as the former cbrifians were, 3 gainst all which evils fasting is the proper remedy. Far ing mortifies the body, and tames concupiscence; it quench es lul, and kindles devotion; it is the handmaid of prayer and the nurse of meditation ; it refines the understanding Sabduce the pallions, regulates the will, and sublimateste whole man to a spiritual state of life: 'Tis the life of 13 gels, the enamel of the soul, the great advantage of relia gion, the best opportunity for retirement of devotion. While the smoke of carnal appetite: is suppreffed and es tinguished, the heart breaks forth with holy fire till in 1 barning like the cherubim, and the most exalted order pure and unpolluted spirits. These are the genuine a proper effects of religious and frequent fasting, as they cak witness who make it their private practice.

Tender-con. You have made me in love with fafting, by giving so fair an account of it, and discovering its conso quences to the soul and body, and I am resolved to matt trial of it myself hereafter; for in my opinion, as you fcribe it, it causes a man to draw bearer unto God, while his foul being, by abstinence and fasting, withdraws, ai were, from the body, and abstracted from all outward thioglu retires into herself, and in the secret tabernacle within the fits under the Mhadow of the divinity, and enjoys a mom close communion and intimate union with God. :

When Tender conscience bad made an end of these words ho began to take his journey; and giving them all hi thanks for the kind entertainment. he had met with in this place, and especially for their edifying discourse, he role up and took his leave: . Then they rofc up with him, and accompanicd him to the armoury which food by the gate, and there they armed him all over with armour and weapons. of proof, as was the custom co de to all pilgrims, because the rest of his journey was like to be more dangerons, the ways being infelted with thieves and robbers, wich font of Belial, and murderers, also with fiends and devils : Also they gave him his pass, which he bad delivered to them at his first coming, thither : Now they bad all set their hands to confirm and Itrengthen it the more, bidding him

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