ON FASTING.

[BY A YOUNG LAYMAN.]

No man who reads his Bible, to mark, learn, and inwardly digest the sacred truths therein contained, can have gone through either the Old Testament or the New, without having noticed the importance attached to fasting as a religious duty, however little he may have thought of practising it. In the present day men are ever ready, like the woman of Samaria, to contend for the question where God shall be worshipped, with zeal, nay fierceness, altogether unbecoming followers of the meek and lowly Jesus; but how to worship him is a subject seldom mooted. Conscience is a thing loudly talked of, but duty is brushed aside and seldom named; and while none dare denounce fasting as unscriptural, all concur, with language more powerful than that of the lip or pen, the language of their life, to pronounce it of no importance-well enough for by-gone days of priestcraft and superstition, but not at all in keeping with this enlightened age.

And in this they may be right; for it is not to be expected that men, who forget that the religion of Christ inculcates such duties as obedience and self-denial, should deign to reach the higher virtues of faith, love and charity, by these humble stepping-stones, although the holy Apostles and Prophets have before now trod them.

Some men, I know, there are, who overlook the words of the beloved Apostle, "If we say that we have no sin, we deceive ourselves, and the truth is not in us," and suppose themselves to have attained in this life that which others are ever striving after, without the most distant hope of reaching it, on this side Jordan-spiritual perfection. Others there are, who deem themselves so firmly rooted, that to fall from grace is a thing impossible; and think that those who do return again, as " the dog to his own vomit, and the sow that was washed to her wallowing in the mire," never could have "received the knowledge of the truth," or escaped the pollutions of the world." That such ones should consider self-denial of no importance, and beneath their notice, we cannot wonder. Works like these they look on as the self-righteousness of the Pharisee, the justification of the Jew, or relics of Popery, to say the least.

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But it is for another class of persons these few remarks are chiefly meant for those who know that their salvation must be wrought out "with fear and trembling;" for those sons of the Church who despise not their holy mother's voice when she uplifts it, nor disregard her warnings uttered, or admonitions given; but who have slumbered, because she has seemed to sleep, and ceased to walk according to the rule prescribed, simply because she herself has appeared to view it with indifference. There are many among us, good members of the Church of England, who consider the keeping of the days of fasting and abstinence, appointed by the Church, quite unnecessary; and some of the more ignorant and unlearned would look on such a practice with dread and horror, as an approach to Romanism, not even knowing that the Church does enjoin on her members such a duty.

Firstly, then, let us turn to Scripture, and see what sanction it may meet there. There is not, I am well aware, any single passage in Holy Writ that absolutely commands the observance of this duty; it is nowhere said, that to inherit the kingdom of heaven we must fast; yet numerous

passages plainly show the godly exercise to be most conducive to the exclusion of the sinful desires, and subjugation of the stubborn wills of men; it smoothens many a rugged stone in our heavenward path, and ranks higher in our heavenly Father's sight than is generally now-a-days believed. For example: the prophet Daniel was fasting, when favoured with his extraordinary vision and unprecedented revelation (Dan. ix. 3). Ahab, because he "fasted and put on sackcloth," obtained a respite from the sentence gone forth against him (1 Kings, xxi. 28, 29).

The Ninevites, when threatened with destruction for their sins, proclaimed a fast and put on sackcloth; "And God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them; and he did it not" (Jonah, iii. 5, 10). But some will say, perhaps, "this was under the old dispensation; things are changed now.' Such language I have often heard made use of when arguments have failed; and should any one be weak enough to urge this as a reason for not fasting, I would simply ask them were men commanded to pray under the old dispensation, and is prayer forbidden in the new? Turn we, however, to the New Testament; and there we shall find instances quite as numerous, and the duty far more binding.

The first mention made is of the example of our blessed Lord himself (Matt. iv. 1, 2.)

Again, our Saviour, after his transfiguration, descends from the mount, and, finding his disciples unable to to cast out a devil, upbraids them for their unbelief, and tells them the demoniacal possession was of such a kind as could be cured only by prayer and fasting. Turn also to Matt. ix. 15, and the remark of John's disciples, on observing that the disciples of our Lord omitted this duty, plainly shows that to neglect it was a thing at least unusual in men professing godliness. Cornelius was fasting when favoured with his memorable vision (Acts, x. 30), and doubtless this, as well as his alms, was "had in remembrance in the sight of God" (v. 31). Other passages might be pointed out, which any one, reading the New Testament carefully, may discover for himself; but these, I think, will be sufficient to show that the general tenor of the Scriptures recommends fasting as not an inconsiderable religious duty.

And does not every-day experience also confirm the fact? Who is there, really in earnest about his soul's salvation--who regards religion, not as a thing to be assumed and cast off again with the Sunday's dawn and close, but as the "one thing needful," that has not often painfully, and sorrowfully, felt that unholy and unprofitable thoughts reach the heart through the avenue of the flesh? which thoughts, when once conceived, too frequently lead to sinful actions. Or, if he have been proof against these, has he not felt, after a liberal gratification of the appetite, a dry and barren heart; a soul clogged with the mire of earth; affections hankering after things of this world instead of things above? And if this be continually indulged in, his relish for spiritual things grows less and less; he loses all communion with his Maker; in short, he has a name to live, but in truth is dead. This kind of feeling St. Paul himself seems to have been vividly alive to, and cautiously guarded against, when he says (1 Cor. ix. 27) "But I keep under my body, and bring it into subjection; lest that, by any means, when I have preached to others, I myself should be a castaway."

I do not presume to say, that he who never fasts must be guilty of intemperance, or that he cannot keep his body in subjection-God forbid !

But this I do say, that the man who practises occasional abstinence will be more likely always to keep within the bounds of moderation, so necessary to the health both of soul and body; and more steadfast against the sudden shock of temptation of any kind, than he who never fasts at all.

It is evident to reason also. For, that exercise, whether of the moral faculties or spiritual graces, increases power, no one, I trow, will doubt. Surely, then, he who often resists his will is a better ruler of himself than he who never checks it; and the man who says he has no sin (or sinful desires) "deceives himself, and the truth is not in him."

But some men perhaps will say, fasting seems very trivial and unimportant, compared with such duties as faith, and love, and charity. To these I endeavour to direct my attention; and fasting appears a waste of strength and time.-True, my friend, I reply; the attainment of such virtues must ever be the Christian's aim and effort; but, still, remember that the child who would run must first learn to walk,-he who would reach the ladder's summit, must first climb the base, he who would run a race must cast off all encumbrances-he who would fight a battle, should arm himself with the most proper weapons. Fasting, insignificant as you may deem it, is the road by which these must be arrived at, as our Collect for the first Sunday in Lent most meaningly suggests. We pray grace to use such abstinence that our flesh may be subdued to the Spirit." Now, if the opposition of the flesh be nothing, why use abstinence to subdue it? And if abstinence be a thing so insignificant, why pray for grace to use it? It is evident the Church considers the duty neither trivial nor insignificant, however much her negligent sons may have disregarded it. If fasting were to be observed to the exclusion of such other duties, you might well protest against it; but the men in whom those excellencies have shone forth brightest, have been most strict in the observance of what you would call a trivial duty; and they who observe this duty as they ought, will never be unfruitful in holiness, faith, or love.

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On the contrary, I know there are many well-disposed Christians who doubt not the benefits derivable from self-denial, but stagger when they turn their eyes on things as now they are. If the duty really be an important one, how comes it that it is so decidedly and universally neglected in a Christian land and earth's old age, with the Bible as unrestrained as the air we breathe? is a question that never fails to present itself. Alas! this is not the only godly custom that has suffered martyrdom from the tyrant innovation. Let such ones know that the religion of Christ, like Him the author, "the same yesterday, to-day and for ever," is not like the arts and sciences which time may remodel, or man's intellect improve.

In theology, whatever is new is false; and whoever would adhere most closely to "the faith once delivered to the saints" must walk, not according to the nineteenth century, but the first. Let God be true, though every man be made a liar.

To those, then, who, in spite of the opinions of the world, in reality and sincerity desire to follow their master, Christ, through "evil report and good report;" who hesitate not to deny themselves, take up their cross daily and follow him, I offer with all humility the following simple rules :Firstly, how we are to fast; and, secondly, as to when.

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Our blessed Saviour told his disciples, in his memorable sermon on the mount, that fasting, as well as prayer and alms, should not be done to be

seen of men; secrecy, therefore, is one great object to be kept in view. With many it will be impossible to pass a day of abstinence altogether unnoticed, for instance, one member of a family by the rest; but this I think would not be sufficient to excuse the non-observance of it; for in that case many perhaps would too readily avail themselves of it as a pretext for entirely neglecting it, endeavouring to believe that they had the will but not the means. What I understand by our Lord's injunction is to avoid ostentation; to do it with an eye to God's glory, and our own spiritual advancement, and not to be seen of men. He who has it not in his power to fast unknown to all the world besides, should do so as far as is within his power; not uncharitably judging others who fast not, and answering with all meekness those who would condemn him; but he whose heart is right in the sight of God, and goes about it with a proper motive, will not, I think, be likely to err in this particular.

Fasting should always go hand in hand with prayer, for the mere abstaining from meat or drink is in itself a very little thing, if our hearts are none the better for the abstinence. We should therefore set apart a greater portion of the day than usual for private prayer; or if this should be impracticable, as may be the case with some whose time is not at their own disposal, we should endeavour before we pray to possess ourselves with a sense of our perverseness and self-will, of the opposition of the flesh to the striving of the spirit. We should contemplate our own lost and ruined state, and alienation from God by nature; and strive to gain some sense of our blessed Redeemer's amazing love and condescension, displayed in the sorrows he underwent for us, and with such feelings go to God and offer up our praise, and seek grace to preserve us from every temptation to sin in future; and if afterwards we are diligent "to watch in the same with thanksgiving," we shall find the duty of fasting, to the comfort of our souls, something more than an empty form.

Another duty always to be conjoined with fasting is almsgiving, which should by no means be forgotten. It may not be convenient on every day of abstinence to distribute to the poor, but every one can easily drop his mite into his charity-box, which at any time can be distributed to him who needeth; for it is to be hoped that no one who will read these lines is so ungrateful as not to set by some portion of the bounteous gifts of Providence for the Lord's service, and the assistance of his poorer brethren; or if he have hitherto neglected it, let him do so no longer; the blessings he is losing are incalculable. Let every one have his treasury, never on any pretence to be opened but for the Lord's own use, and therein deposit his fast-day alms and the tenth (or any other portion) of whatever he may receive, be it much or little—the child his halfpenny, the schoolboy his penny, the young man his sixpence, shilling or halfcrown, according to his circumstances, the tradesman his pound, and the merchant his ten pounds. If this practice were generally adopted by the Church of England's members, what joy it would afford us to see our sons and daughters grow up in the possession of "that most excellent gift of charity, the very bond of peace and of all virtues!" What shame and pain it would save many really charitable persons, who when solicited for alms have it not in their power to give. There are few who do not afford themselves some indulgence which they could give up without any serious inconvenience. Try, then, the experiment, and rely on it as the eternal truth of the living God you will never need it; for he who giveth to the poor lendeth to the Lord."

It would be impossible to set down on paper rules for every individual, as to what extent the duty should be observed; this must depend on each one's particular circumstances. To abstain from food entirely would, in our cold climate, be injurious to health, and consequently sinful; yet, still, to use a little less in quantity, and coarser as to quality, is no great hardship; and the little inconvenience we may experience will teach us to feel for the many thousands of our fellow-creatures whom poverty daily compels to greater hardships.

Poor people, whose strength is taxed to the utmost by daily labour, and who seldom or ever experience the ill effects of luxurious living, must of course be made exceptions; yet even they may be taught to forego some gratification which might not affect their health for the virtue consists, as I said before, not so much in the bare abstaining, as the motive which prompts it, and the manner in which it is performed.

There may be, indeed, some instances when to eat would be as much an act of self-denial as to abstain-if the regular fast-day be unobserved for the sake of avoiding ostentation, when our abstinence could not but attract general attention. Our own feelings must, however, be our rule of action on such occasions; but, as a general guide, I know of none superior to the directions of our blessed Lord himself, contained in the sixth chapter of the Gospel of St. Matthew.

The next question to be considered is, when or at what times we should fast. Surely, many will say, you would not have us fast every Friday, as Roman Catholics, and observe the forty days of Lent. But why not? I would reply. Is one day in a week too often to make such a small sacrifice for him who has done so much for you; or, if not, what day can be more calculated to remind you of his sufferings than that on which he suffered? Or if the Lord himself underwent forty days of fasting, is it too great a task for you to bear it in remembrance, by subjecting yourfelf on those days to some little self-denial? And with regard to Romanists, if that be any argument, why do you pray?-for Papists do. Or, which perhaps is a better comparison, why partake of the holy Communion, when Papists celebrate the mass? Such arguments are only fit for the weak and ignorant, and will not stand the most superficial reasoning.

The observance of days, we all know, is, in itself, but a very little thing; for he that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it;" yet the Church should be a sufficient authority in such matters for every Churchman. She appoints as days of fasting and abstinence the vigils or evens before certain saints' days, the forty days of Lent, the Ember days, the three Rogation days, and all the Fridays in the year except Christmas Day (see Prayer Book). Now," although," to use the words of the Common Prayer Book," the keeping or omitting of a ceremony, in itself considered, is but a small thing, yet the wilful and contemptuous transgression and breaking of a common order and discipline is no small offence before God;" and the voice of the Church should be heard in preference to our own opinions; but, I think, he who views the duty of fasting, as Scripture shows it, will not be the man to cavil at the authority of the Church.

There are a few who protest against fasting as a duty, and pretend to take their stand on Scripture ground; but their protest is so groundless and argument so weak, that I would rather believe them the effect of

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