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and the leeks, and the onions, and the garlick, and said, Who shall give us flesh to eat?" Next, there is something of a very startling and admonitory nature in the miraculous fasts of Moses and Elijah, under this same imperfect dispensation. The miracle evidently was for some purpose; yet it did not sanction, in any direct way, any injunction of the Law. Was it not an admonition to the Israelites, that there was a more excellent way of obedience than that which Almighty God as yet thought fit to promulgate by solemn enactment? Is it not an intimation serviceable for Christian practice, as much as Moses' announcement of the destined "Prophet like unto him" is intended for the comfort of Christian faith?
Surely the duty of bodily discipline might be rested on the answer to this plain question, Why did Daniel use austerities not enjoined by the Law?
3. Now turn to the New Testament, and observe what clear light is therein thrown upon the duty already recommended to us by the Old Testament Saints.
First, there is the instance of St. John the Baptist. "John came neither eating nor drinking." Matt. xi. 28.; and his disciples fasted. Matt. ix. 14.
Our Saviour did not statedly fast; but here also the exception proves the rule. He who did not fast, was the only one born of woman who was untainted by sinful flesh; which seems to imply, that all who are natural descendants of guilty Adam ought to fast.
He bade His disciples to fast. Consider His implied precept, which is an express command to those who obey the Law of Liberty. "When thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast." Matt. vi. 17, 18.
Consider, moreover, the general austere character of Christian obedience, as enjoined by our Lord;—a circumstance much to be insisted on in an age like this, when what is really self-indulgence is thought to be a mere moderate and innocent use of this world's goods. I will but refer to a few, out of many texts, which I am persuaded are now forgotten by numbers of educated and amiable men, who are fond of extolling what they call the mild, tolerant, enlightened spirit of the Gospel. Matt. v. 29, 30. vii. 13, 14. x. 37–39. Mark ix. 43–50. x. 25. Luke xiv. 12. 26–33.
And reflect, too, whether the spirit of texts, such as the following, will not move every true member of the Church Militant, "The ark, and Israel, and Judah abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open
