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I. THIS DUTY OF FASTING ADMITS OF SEVERAL KINDS AND DEGREES. For in fasting as well as in feasting we may find variety.

1. The first kind is of constant, universal exercise. It obliges at all times and extends to all persons. This is a temperate use of the creature; in abridging the appetites of nature for the designs of religion.

2. The second kind of fast is of a total abstinence, when for some time we wholly abstain from bodily repasts. The remedy to be successful must bear some proportion to the distemper. Necessity gives place to extremity.

3. The third kind of fast is an abstinence from bodily refreshments in respect of a certain degree, for some space of time. We must distinguish between murder and mortification; Christ never destroys the body to save the soul. Self-denial is a duty, but not self-murder. The height of prudence is in all precepts, laws, and institutions to distinguish persons, times, and occasions, and accordingly to discriminate the obligation.

II. THE QUALIFICATIONS THAT MUST RENDER THIS DUTY OF FASTING BOTH ACCEPTABLE TO GOD, AND EFFICACIOUS TO THIS GREAT PURPOSE.

1. The first is, that it is to be used, not as a duty either necessary or valuable for itself, but only as an instrument. There is no excelling in fasting itself; is any spiritual design carried on in it?

2. The second condition of a religious fast is, that it be done with a hearty detestation of the body of sin, for the weakening of which it is designed. Fasting means war against sin; who ever fought valiantly against him whom he did not first hate?

3. The third condition of a duly qualified fast is that it be quickened and enlivened with prayer. The reason of the fast requires the society of prayer for the procuring of good or deprecation of evil. David, Daniel, took this course.

4. The fourth condition of a truly religious fast is that it be attended with alms and works of charity (Isaiah 58:4, 7).

III. SHOW HOW THIS DUTY OF FASTING COMES TO HAVE SUCH A PECULIAR INFLUENCE IN DISPOSSESSING THE EVIL SPIRIT, AND SUBDUING OUR CORRUPTIONS. That it does not effect this work —

1. Either by any casual force naturally inherent in itself, for if it did, fasting would constantly and certainly have this effect upon all who used it.

2. Nor does fasting effect this great change by way of merit, as procuring and enjoying the help of that grace that does effect it, it is impossible for a created nature to merit anything from God by way of reward.From whence then does this duty derive this great virtue?

1. It receives it from Divine institution.

2. Fasting comes to be effectual to dispossess the evil spirit, by being a direct defiance to that disposition of body and mind upon which especially he works.

1. It is a notable act of self-revenge.

2. It corrects the ill temper of pride.

(R. South, D. D.)

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KJV: Howbeit this kind goeth not out but by prayer and fasting.

WEB: But this kind doesn't go out except by prayer and fasting."