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This fast has two parts; the one, outward, the chastening the body; the other, inward, the afflicting of the soul; under which are contained all those religious acts which concern the setting of the heart right towards God, and the seeking help of God for those things, for which the fast is intended.

Take fasting strictly for bodily abstinence, so it is an indifferent thing, and is no part of God's worship: but take it as it is joined with the inward part, and is referred to a religious end, being a profession of an extraordinary humiliation; and it is a great assistance to a man's spiritual and reasonable service of God, giving a stronger and speedier wing to prayer, which must always go with it, Ezra viii. 23. Psa. xxxv. 13; so it is more than an ordinary worship.

It has the name from the outward part; Mark ix. 29. 1 Cor. vii. 5. Acts xiii. 3; it being most sensible; but has its excellency and efficacy from the inward, being that for which the outward is observed.

A fast is called public, when a whole state, or when any one public congregation doth fast.

Private, when one alone, one family, or some few together, do fast.

Public and private fasts have their warrant from the New Testament, as well as from the Old; which shows that religious fasts were not peculiar to the Jews; but are a Christian duty, belonging to all fitly qualified for them.

In the sacred Scriptures we have manifold examples of private fasts; and examples and commandment for public ones.

Our Lord and Saviour said, that his disciples after his departure from them should fast, Matt. ix. 15. Matt. vi. 16, 17, and gives directions unto all concerning private fasts. The apostle speaks of husbands and wives abstaining from conjugal embraces, that they might give themselves to fasting and prayer, 1 Cor. vii. 5. And we have repeated examples of the apostles, and primitive Christians, for religious fasts, Acts xiii. 2, 3. Acts xiv. 23. All which prove fasting to be a Christian duty.