Transcriber's note: Unusual and inconsistent spelling is as printed.
A LENT IN EARNEST
OR,
SOBER THOUGHTS FOR SOLEMN DAYS.
BY
LUCY ELLEN GUERNSEY.
New York:
THOMAS WHITTAKER
2 & 3 BIBLE HOUSE.
1889.
Copyright, 1889,
By THOMAS WHITTAKER.
PRESS OF
Jenkins & McCowan.
224-228 Centre St.
_I dedicate these pages specially to those who, by reason of infirmity
or other reasons, are shut out from the services of the Church at this
season. I hope, however, that they may be found useful and acceptable
to others as well. They are the outcome of many days of seclusion. May
they be blessed by Him whose dews and rain cause the herbs to spring._
_L. E. G._
CONTENTS.
—————
Ash Wednesday—Repentance
First Thursday in Lent—Confession
First Friday in Lent—Forgiveness
First Saturday in Lent—Consecration
First Sunday in Lent—Fasting
First Monday in Lent—Fasting
First Tuesday in Lent—How Shall We Keep Lent?
Second Wednesday in Lent—Abstinence
Second Thursday in Lent—In the Sick-Room
Second Friday in Lent—The Use of Fasting
Second Saturday in Lent—Dangers and Mistakes
Second Sunday in Lent—Helplessness and Help
Second Monday in Lent—Evil Thoughts and Their Remedy
Second Tuesday in Lent—Meditation
Third Wednesday in Lent—Meditation (Con.)
Third Thursday in Lent—Prayer
Third Friday in Lent—Prayer
Third Saturday in Lent—Intercession
Third Sunday in Lent—Our Enemies
Third Monday in Lent—Our Enemies
Third Tuesday in Lent—The World
Fourth Wednesday in Lent—The Flesh
Fourth Thursday in Lent—Our Ghostly Enemy
Fourth Friday in Lent—The Great Tempter
Fourth Saturday in Lent—Heartiness
Fourth Sunday in Lent—Refreshment
Fourth Monday in Lent—Refreshment Sunday (Con.)
Fourth Tuesday in Lent—Refreshment Sunday (Con.)
Fifth Wednesday in Lent—Comfort
Fifth Thursday in Lent—The Sources of Comfort
Fifth Friday in Lent—The Great Consoler
Fifth Saturday in Lent—The Use of Comfort
Fifth Sunday in Lent—The Government of God
Fifth Monday in Lent—Cæsar's Household
Fifth Tuesday in Lent—The Household of God
Sixth Wednesday in Lent—The Household of God (Con.)
Sixth Thursday in Lent—The Household of God (Con.)
Sixth Friday in Lent—The Household of God (Con.)
Saturday Before Palm Sunday—The Alabaster Box
Palm Sunday—Children in the Temple
Monday Before Easter—The Fig-Tree Having Leaves
Tuesday Before Easter—The House Left Desolate
Wednesday Before Easter—The Lost Opportunities
Thursday Before Easter—The Traitor
Good Friday—The Cross
Easter Even—The Last Sabbath
Easter—The Day of the Lord
Conclusion—Looking Back
A LENT IN EARNEST
_ASH WEDNESDAY._
_REPENTANCE._
THE keynotes of the services for Ash Wednesday are repentance and
confession. Theirs is the spirit of the first collect, of the prayers
which, in the American service for the day, follow the Litany, of
the portion appointed for the Epistle, and of the Lessons, "That we,
worthily lamenting our sins, and acknowledging our wretchedness;" "Turn
Thine anger from us who meekly acknowledge our vileness." "Be favorable
to thy people who turn to Thee in weeping, fasting, and praying."
We often use words, even very common words, without any clear or exact
idea of their meaning. "I know, but I cannot tell," is an expression
familiar to every teacher. Now the truth is, we cannot be quite sure
whether we know or not, unless we try to put our knowledge into words.
Let us, then, examine a little our ideas on this very important matter.
We find these two duties of repentance and confession constantly
conjoined in both the Old and New Testaments. The Psalms are full of
them. "I acknowledge my transgressions: and my sin is ever before me."
(Ps. li. 3:) "Heal my soul; for I have sinned against Thee." (Ps. xli.
4.) "Repent, and turn yourselves from all your transgressions; so
iniquity shall not be your ruin." (Ezek. xviii. 30.)
Our Lord's own preaching began with repentance, as did that of His
forerunner, John the Baptist. (S. Matt. iii. 2; S. Mark i. 15.) It was
the first commission of the Apostles (S. Mark vi. 12), as it was the
burden of their preaching after the day of Pentecost. (Acts ii. 38.)
So with confession. We read in Lev. xxvi. 40, after the most
terrible denunciations of woe against the chosen people in case of
unfaithfulness, these reassuring words: "If they will confess their
iniquity, and the iniquity of their fathers, ... if, then, their
uncircumcised heart be humbled, and they ... accept of the punishment
of their iniquity: then will I remember my covenant with Jacob!" So in
Psalm xxxii. 5, Joel ii. 12, 1 John i. 9, and many other places.
Our Church, too, in all her services, constantly presses these things
on our attention. Since, then, they are so important, is it not very
needful that our ideas about them should be clear and definite, free
from mistake or haziness? What, then, are repentance and confession?
Repentance, as the word is used in the service for Ash Wednesday, and
generally in the Bible and the Prayer-book, means turning "from" sin,
and "to" God. It has another meaning in some places—that of sorrow or
regret, as in Gen. vi. 6. "And it repented the Lord that He had made
man." But in general, it means such sorrow for sin as leads to the
forsaking of it. A man may be sorry for some transgression because it
has led him into trouble; as when a drunkard has destroyed his health,
or a thief has brought himself into the grasp of the law; but such
sorrow cannot properly be called repentance. The sinner does not hate
the sin. On the contrary, he loves it, and is only sorry that he has
put it out of his power to commit it again.
But true repentance means sorrow for sin, because that sin has
broken God's law, and grieved and offended Him. It means a steadfast
determination to give up everything which our own conscience or the law
of God shows us to be wrong. "Repent, and turn yourselves from 'all'
your transgressions." (Ezek. xviii. 30.) Observe the word ALL. It will
not do to keep anything back, to have any little secret shrine, in
which is hidden an idol. God is a discerner of the thoughts and intents
of the heart. (Rom. vi. 12.) The darkness of its most secret inner
chamber is no darkness to Him, and He will endure no willful deceit in
this matter.
I say "willful" deceit, because we may unconsciously deceive ourselves,
especially in the beginning of our religious lives. As we advance in
holiness, we shall no doubt see many things to be wrong which did not
seem so at first. But true repentance does require that we give up
everything that we know, or even suspect, to be wrong.
Nor can this work of repentance be finished up in one day, or one
Lenten season. It will have to be renewed again and again, so long
as we inhabit these mortal bodies; as often as we are made conscious
that we have offended by thought, word, or deed against the Divine
Majesty. We must remember that our Heavenly Father's precious promises
of remission and forgiveness are made only to penitent sinners.
"Repent, and be baptized," said St. Peter to the inquirers on the day
of Pentecost, and again, in his second sermon, "Repent ye, therefore,
and be converted, that your sins may be blotted out, when the times of
refreshing shall come from the presence of the Lord." (Acts ii. 38, and
iii. 19.)
The prodigal son, in the midst of his wandering and wickedness, was no
doubt an object of love and care to his father, but it was not till he
returned to his father's house, and submitted to his authority, that
he was restored to favor. Not that there is any merit in repentance,
as if we thereby earned a title to forgiveness: we must not entertain
for a moment any such idea as that. Salvation is, in its very nature, a
deliverance from sin. That is what it means. But unless we see the evil
of sin we shall not wish to be delivered from it. Therefore, in every
case, the first direction to the inquirer is "Repent."
But of what are we to repent?
Of all our wrong doing and thinking and feeling—of our neglect of God
and His service—of our carelessness in this most important concern of
life—of all our evil deeds and thoughts and tempers. The more closely
we examine ourselves by the light of God's Word, the more we shall
see to deplore, till we come at last to know practically what we have
perhaps always believed as a doctrine—that in us, that is, in our
flesh, dwelleth no good thing, and that not only man in general, but we
ourselves, are prone to evil as the sparks fly upward.
Let us not, therefore, be discouraged, or faint in our minds! For all
this evil the remedy is provided. Hear what comfortable words the
Scripture hath for our encouragement. "Jesus Christ came into the world
to save sinners." (1 Tim. i. 15.) "I am not come to call the righteous,
but sinners to repentance." (S. Matt. ix. 13.) Take your reference
Bible and look up the passages relating to this subject, and you will
see that there is no room for discouragement, much less for despair.
Ps. li. S. Luke xv. 1—10.
_FIRST THURSDAY IN LENT._
_CONFESSION._
IN many places of Scripture, we find coupled with repentance another
condition of repentance—that is, confession. "I acknowledged my sin
unto Thee, and mine iniquity have I not hid. I said, I will confess
my sins unto the Lord; and so Thou forgavest the iniquity of my sin."
(Ps. xxxii. 5.) "Only acknowledge thine iniquity, that thou hast
transgressed against the Lord." (Jer. iii. 13.) "If we confess our
sins, God is faithful and just to forgive us our sins, and to cleanse
us from all unrighteousness." (1 John i. 9.)
To whom are we to confess?
First of all, to ourselves. We are frankly to acknowledge our iniquity,
and that not in general terms alone, but we are to come down to
particulars. It is easy to own ourselves sinners in a general way,
while all the time we are cherishing a very good opinion of ourselves.
"Oh, yes, we are all miserable sinners!" said a shrewd old lady. "But
we are just as good as the rest of the miserable sinners, and a good
deal better than some of them." I fancy we all have this feeling at
times, though we may not put it to ourselves quite so plainly.
In order to make our confession to ourselves of any use, it must
be frank and open. It will not do to accompany every confession
with an excuse. "I spoke hastily and unkindly, but then I had great
provocation." "I ought not to have repeated that scandalous story, but
then I had it on good authority." "I ought perhaps to have abstained
from that amusement, but A and B went, and I do not pretend to be
better than they." Have we not all excused ourselves in this style
again and again? But what is this but saying that we should never do
wrong if we were never tempted? Let us consider whether we dare offer
these excuses to God before we venture to comfort and quiet our own
consciences with them!
Secondly, we must confess our sins unto the LORD. "I said, I will
confess my sin unto the Lord." (Ps. xxxii. 5.) "Take with you words,
and turn to the Lord." (Hos. xiv. 2.)
"But," you say, "does He not already know my sins? Why, then, should
I confess them?" In the first place, because He has seen fit to
command it. He also knows all our wants and wishes far better than we
ourselves; yet He has commanded us in everything to make known our
requests to Him. "Be careful for nothing; but in everything by prayer
and supplication with thanksgiving let your requests be made known unto
God." (Phil. iv. 6.) Surely His will should be enough for us, since He
commands nothing without good cause.
But, secondly, we should confess our sins to God, because in that way
alone can we be made thoroughly aware of their sinfulness. A fit of
causeless anger, or a bit of malicious gossip, looks very different
to us when we lay it bare before God in our closets. The excuse which
seemed very plausible when the act was committed, will not appear so
in the light of His presence before whom we stand, and who is of purer
eyes than to behold iniquity. If we are honest in our confession, the
Spirit, which searcheth all things, will show us aggravations of our
fault which we never suspected.
Finally, we should confess our sin unto the Lord for the sake of the
peace which the action brings to our own hearts and minds. There is no
time when our conscience torments us so sorely as when we are trying to
persuade ourselves that it is not hurting us at all; when we are making
all sorts of excuses to ourselves for our faults.
A wise and witty man once said that all the riches and pleasures which
life has to offer would be embittered and made useless to a man who was
compelled always to wear a sharp nail in his shoe. No doubt, he was
right. Now, an unconfessed, and, therefore, unforgiven, sin is just
such a nail. It is true that by a long course of neglect the conscience
may be silenced for a time. But it is only for a time, and how awful
will be the awaking!
Let us, then, come boldly but humbly to the Throne of Grace—to the
Mercy seat, where our God is always to be found by those who honestly
seek Him! Let us confess all those sins which, by our frailty, we have
committed, and ask for forgiveness and cleansing for His sake by whose
stripes we are healed, who bore our sins in His own body on the tree,
and who now sits at the right hand of the Father to make intercession
for us. Let us do so, not trusting in ourselves as if there were any
merit in the act, but trusting alone in His gracious promises, and we
shall find peace to our souls.
Psalm xxxii. 1 John i.
_FIRST FRIDAY IN LENT._
_FORGIVENESS._
HAVING, then, come to the Throne of Grace with true repentance and
humble confession, let us not fail to accept the promises of God in
all their fullness. Too many do this, and even value themselves on
what they term humility, but which is in reality faithlessness. "I
should never dare to believe that my sins were really forgiven," said
a certain person; "I should think it presumption." Now which is the
greater presumption, to believe what God says, or to disbelieve it?
See how full and explicit are His words of promise to all who turn to
Him! "If we confess our sins, He is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness." (1 John i. 9.)
Observe the fullness and force of the promise: He is faithful and just.
Faithful, because He has promised; just, because our Lord has borne our
sins in His own body on the tree (1 Pet. ii. 24), and has suffered, the
just for the unjust. (1 Pet. iii. 18.)
Nor is this all. He not only forgives our sin, but he washes it away,
and makes it as if it had never been. "Though your sins be as scarlet,
they shall be as white as snow; though they be red like crimson, they
shall be as wool." (Is. i. 18.) "The blood of Jesus Christ cleanseth us
from all sin." (1 John i. 7.)
We must never suffer ourselves to doubt, much less to despair of
God's mercy. Such doubts are amongst Satan's favorite weapons. "How
many times have you asked forgiveness for this very sin already," he
whispers. "How many times have you professed repentance, and promised
never to commit it more? Is it not presumption, yea, mockery, to ask
God to forgive you again?" Do not for a moment listen to him. What are
you going to do if you do not ask? You will certainly never be rid
of your sin in any other way than by God's help, and how are you to
obtain that help but by coming to Him? He who bade us forgive an erring
brother, not seven times, but seventy times seven, is not likely to be
less merciful Himself.
"There is more grace in God than there is sin in all the sinners that
ever lived," said an aged saint of God when this matter was under
discussion; and he was right. But are we not in danger of presumption
in thus believing that God is ready to forgive, however many times we
sin against Him? Not if we are sincere and honest in our repentance,
and in our hatred of sin. It would, indeed, be the greatest of
presumption to go on willfully indulging in sin on such grounds. The
person who did so would be a hypocrite. His repentance would be no more
than a pretence, and his profession a mockery and a lie.
But to the honest penitent, I believe nothing can be more calculated
to humble him in the very dust with a sense of his own unworthiness
than the conviction that, after all his vileness and ingratitude, his
Heavenly Father has pardoned him, and taken him again into favor.
"And I will establish my covenant with thee; and thou shalt know that
I am the Lord," says God to the rebellious and polluted daughter of
Jerusalem, after enumerating all her horrible offenses; and He adds
these significant words: "That thou mayest remember, and be confounded,
and never open thy mouth any more ... when I am pacified toward thee
for all that thou hast done, saith the Lord." (Ezek. xvi. 63.)
Shall we, in the face of such gracious and glorious promises as these,
dare to doubt the goodness and mercy of our Father? Shall we bring
the burden of our sins to Him who has covenanted by His justice, as
well as by His mercy and love, to blot out our transgressions for His
own sake, and not remember our sins, and then take up that burden and
carry it away again? Shall our doubts make Him a liar? Surely, this is
presumption, and not the humble faith which trusts in Him, and takes
Him at His word.
Let us then rejoice in the belief that our Heavenly Father has
pardoned and cleansed us according to His immutable word—that our
unrighteousness is forgiven and our sin is covered, and that to us the
Lord does not impute sin. (Ps. xxxii. 1, 2.) So shall we find that
peace which the world knows not, and can never know, and that joy in
which it has no part. So shall we have all our wounds healed, and find
strength to fight the good fight of faith in the time to come. "For the
joy of the Lord is your strength." (Neh. viii. 10.)
Psalm xxxii. 1 John.
_FIRST SATURDAY IN LENT._
_CONSECRATION._
WHAT is consecration?
It is setting apart. When a building, as a church, is consecrated to
the worship of God, we understand that it is set apart for His worship,
and is not to be put to any other use. When a bishop is consecrated,
he is set apart from worldly business for his sacred office, and he
is expected to give up all his time and talents to the duties of that
office.
In the same way, a truly consecrated Christian is one who has given
himself up wholly to the service of God, his Creator, Redeemer, and
Sanctifier—who aims to please not himself, but God, in all he says,
does, and thinks. His time, his talents, his worldly goods, his
position and influence, his very amusements, are used for the service
of God, and he is ready to give up his most cherished pursuit as soon
as he is made aware that it is not pleasing to his Heavenly Master.
We find in Holy Scripture abundant warrant for such consecration.
"What, know ye not that your body is the temple of the Holy Ghost which
is in you, which ye have of God? And ye are not, your own, for ye are
bought with a price: therefore glorify God in your bodies, and in your
spirits, which are God's." (1 Cor. vi. 19, 20.) "For no man liveth to
himself, and no man dieth to himself. For whether we live, we live
unto the Lord, and whether we die, we die unto the Lord. Whether we
live, therefore, or die, we are the Lord's." (Rom. xiv. 7, 8.) In this
chapter, be it observed, the Apostle is speaking of so common a matter
as eating and drinking, and he says, again, "Whether ye eat, or drink,
or whatsoever ye do, do all to the glory of God." (1 Cor. x. 31.)
Again, "I beseech you therefore, brethren, by the mercies of God, that
ye present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service." (Rom. xii. 1.)
The Church teaches us the same lesson in her most solemn act of
worship. "And here we offer and present unto Thee, O Lord, ourselves,
our souls and bodies," is the language of the prayer of consecration in
the office of the Holy Communion. The same thought is found repeated
again and again in the Prayer-book, notably in the collects for the
fourth and fifth Sundays after Easter. Every Communion Sunday, if we
are worthy communicants, we make, or rather renew, this consecration of
ourselves to our Lord.
But in order to make this consecration acceptable to God, or useful
to ourselves, it must be entire and perfect. We must not follow the
example of Ananias and Sapphira, in professing to give all, and then
keeping back a part. So long as we "keep back part of the price,"
so long as we hold fast to anything we know we ought to give up, or
hold ourselves back from any duty we know we ought to perform, so
long is our offering imperfect—unpleasing to God, and unprofitable to
ourselves. "Cursed be the deceiver, which hath in his flock a male, and
voweth, and sacrificeth to the Lord a corrupt thing," said the prophet
to the Jews after the captivity. (Mal. i. 14.) Their God had redeemed
them from captivity worse than death, had brought them to their own
land once more, and restored to them their old religious privileges,
yet they reckoned His service weariness, and grudged to give of their
best for His offering. Our Lord has redeemed us from a worse bondage
than theirs, and has bought us with a great price, even with the
suffering and death of His dear Son, and shall we grudge to give Him
that which is His own?
The want of this perfect consecration is the reason why so many
Christian people have no comfort in their devotion. Old-fashioned
Methodist people used to employ a significant phrase in this
connection. They would ask,—
"Do you enjoy religion?"
Too many, it is to be feared, do not enjoy it at all. They seem to have
just enough to make them uncomfortable.
"I feel as if it were of no use for me to pray," said one; "my prayers
never seem to get out of the room, and my heart is cold and heavy. I
have no sense of the Lord's presence at all."
"Are you sure," asked her friend, "that you are indulging no sin, or
neglecting no known duty?"
After a moment's pause came the question, "Do you think such a thing is
wrong?"
"Whatever I think, I know what you think," was her friend's inward
answer.
Our God is a jealous God! He will not share His temple with another. If
we would have Him dwelling in our hearts, we must banish thence every
idol, and every unclean and even doubtful thing. For we must remember
that if we think any act wrong, or even doubtful, that act becomes
a sin to us. This is true especially of amusements and pleasures
of all sorts. He who risks God's anger for the sake of a personal
gratification, is guilty of presumptuous sin.
If, then, you find your religious state unsatisfactory, your prayers
lifeless, your sacramental seasons without comfort or enjoyment, your
heart heavy under a secret sense of condemnation, let me beg you to
examine yourself, and see if the trouble does not lie just here—that
you are keeping back something that your Lord requires of you. And if,
on an honest search, you find that He calls on you to give up some
indulgence to which you are holding fast, or to take up some duty which
you have hitherto neglected, let me beg of you to obey on the instant;
whatever be the cost, break the idol, banish the intruder, take up the
duty, and, so doing, find peace to your soul.
Mal. i. Rom. xii.
_FIRST SUNDAY IN LENT._
_FASTING._
THE special service for this day sets before us, as the subject of
our meditation, our Lord's fast in the wilderness. The collect is
founded on it. "O Lord, who for our sakes didst fast forty days!" The
Gospel for the day sets forth the story of the same fast, and of the
temptation which followed.
It was for our sake that the Blessed Jesus fasted. His sinless nature
had no need of such discipline. But He was "in all points tempted like
as we are," that we might know that "we have not an High Priest which
cannot be touched with the feeling of our infirmities." (Heb. iv. 15.)
"For in that He Himself hath suffered being tempted, He is able to
succor them that are tempted." (Heb. ii. 18.) Let us, with reverence
and godly fear, consider a few of the circumstances of His fasting and
temptation.
It was immediately after our Lord's baptism, and the wonderful
manifestation of the Divine Glory in confirmation of His claims, that
He was "led up of the Spirit into the wilderness to be tempted of the
Devil." After the privilege came the temptation. If we consider our own
experience, we shall often find this to be the case with ourselves.
How often, after a season of more than usual earnestness and enjoyment
in devotion, does the heart seem to go back with a rebound, as it
were, to the vanities of the world! How often, after an act of honest
renunciation, does the thing we have given up paint itself to our fancy
in more attractive colors than ever, till we think ourselves little
better than hypocrites, and are ready to give up in despair!
But we have no reason to despair. Nay, we may, if we use them aright,
make our very temptations means of grace, drawing from them both
encouragement and strength—encouragement, because Satan would not take
so much pains to draw us aside if he did not see that we were escaping
from his power; strength, if we let our trials make us more watchful
against sin, and more earnest in our prayers for help.
Our Lord's first temptation came through the medium of His bodily
wants. He was exhausted from fasting; and Satan, as is usual with him,
attacked him on what he believed his weak point. "If thou be the Son
of God, command that these stones be made bread." (S. Matt. iv. 3.) He
often assaults us in the same way. "You are tired and hungry," he says;
"you have a right to be irritable." "You are an invalid; you have the
right to be exacting, and to make the comfort of others give way to
yours." "You are sleepless, and in pain; you have a right to take the
drug which will give you present ease and rest, whatever may be the
consequence." Let us answer as did our Lord: "Man shall not live by
bread alone." Let us remember that the body is to be the servant, not
the master, and treat it accordingly. There are no persons who need
to practice self-control more than invalids, and especially nervous
invalids.
Again, our Lord did not make use of His divine power against the
tempter. He used weapons which are within the reach of every one of us.
He met Satan with the words of Holy Scripture. And in this very fact,
by the way, may be found an answer to those who decry and undervalue
the Old Testament. Every one of our Lord's quotations is taken from the
book of Deuteronomy. And we may furnish ourselves, if we will, with
weapons from the same celestial armory. Does Satan attack us through
our bodily weakness? "My grace is sufficient for thee: for my strength
is made perfect in weakness." (2 Cor. xii. 9.)
Does he beset us with doubts as to the forgiveness of our sins,
or acceptance with God? Every disciple has, like Christian in the
"Pilgrim's Progress," "a key in his bosom, which will open any lock
in Doubting Castle." Hence the importance of making ourselves very
familiar with the weapons which St. Paul calls "the sword of the
Spirit," and of having it, as it were, always at our side. A man might
have the best weapon in the world in his possession, but it would stand
him in little stead when attacked, if he did not know how to use it, or
if he had left it hanging up in his closet at home. But if we store our
memories with the very words of the Bible, and meditate often thereon,
we shall have sword and shield always at hand. I shall have more to say
on this matter hereafter.
Once more, temptation, valorously withstood, is followed by peace.
"Then the Devil leaveth Him, and, behold, angels came and ministered
unto Him." (S. Matt. iv. 11.) "Our Lord will not suffer us to be
tempted above that we are able." (1 Cor. x. 13.) Satan may rage, but
his rage is restrained by one stronger than he, and after the storm
comes a calm. Then come to us, as to the pilgrim, some of the leaves
of the tree of life, to heal our wounds, and if the white robe has
contracted any stain in the strife, there is opened the fountain for
sin and uncleanness, where we may wash and be clean. (Zech. xiii. 1.)
We must still be on our guard, and have our weapons at hand, but our
Captain allows us a breathing-time, and He will himself come and talk
with us as we rest by the way.
Ps. xlvi. S. Matt. iii.
_FIRST MONDAY IN LENT._
_FASTING._
WHAT is fasting?
IN its broadest sense it is self-denial. As generally used by our
Church, it means abstinence in some shape—either from amusement, from
food, or from personal luxuries. The Romish Church makes it to consist
mostly in refraining from meat, especially during Lent; but that is
a narrow view of the matter, and one which admits of a great deal of
personal indulgence. The early Church made no distinction in quality
of food, and the most scrupulous did not hesitate to eat meat when
needful. Our own branch of the Church lays down no definite rules on
the subject of fasting, either in Lent or at any other time, but, with
her usual wisdom and liberality, leaves the matter to each person's
conscience.
It has been remarked that there is no absolute command to fast in the
New Testament. Our Lord, however, implicitly sanctions and approves the
practice by His example, and by giving directions as to how the duty is
to be performed (S. Matt. vi. 16), and by His words to the Pharisees
(S. Mark ii. 19); and it is commended by the practice of the Apostles
(Acts iii. 2, 3, and xiv. 23.) Our Lord tells us that fasting, like
prayer, should be performed without ostentation, and this is the only
direction given on the subject.
The law of Moses appoints only one fast that of the great day of
atonement (Lev. xxiii. 27), but we find in the Old Testament numerous
examples of fasts, usually on occasion of some great danger or calamity
(2 Chron. xx. 3; Joel ii), or of some dangerous enterprise. In the
writings of the prophets, also, we find many allusions to fasting as
a common practice, and also directions as to the spirit in which it
should be performed.
Our Church observes all Fridays throughout the year as fast days,
and also the forty days before Easter. This last season, called Lent
(probably from the Saxon word for Spring), is that with which we are
specially concerned at present. How, then, shall we keep Lent?
The Church answers this question, to some extent, by her multiplied
services and frequent Communions—by the opportunities which she gives
us of social worship. Let us avail ourselves of this privilege as far
as possible, by being frequently in the sanctuary, and by joining
heartily in the prayers and praises of God's people. Let us be early in
our places, that our spirits may be quieted, and our hearts attuned by
some minutes of prayer and meditation, before the service begins. The
quiet and the association of the place are specially favorable to such
exercises.
Many people find an advantage in reading some devotional book at this
time, such as Thomas à Kempis, or the Sacra Privata, and this is a good
plan, provided always that the book be used as a guide to meditation,
and not as a substitute for it. As a rule, we read too much and think
too little.
Our prayers should be not only for ourselves, but for our
fellow-worshippers, and for all the interests of our own Church and the
Church at large. Let us remember our families, the guild or society
to which we belong, our god-children and pupils in Sunday-school, the
missionary enterprises of our own parish and those of the Church. We
shall find that a few minutes spent in this way, on entering church,
will compose our minds, and add tenfold to the comfort and usefulness
of the service which follows.
Many sincere Christians are troubled with wandering thoughts in time
of prayer, and especially of public service. I have always found great
assistance in keeping my eyes fixed on the book, following every word
of the service. Such wandering thoughts are dogs which run out and
bark at us in the street—the best way is to go straight on and take no
notice of them. But as an old author has said, the best way to govern
our thoughts in prayer is to be in the habit of governing them at all
other times.
When service is over, let us not be in a hurry to rise from our knees,
but let us again spend a few moments in secret devotion. I much like
the custom of the congregation remaining in their seats or standing
till the minister leaves the chancel. And let us strive, above all, to
carry with us through the day the influence of the blessed services
in which we have been engaged. The Psalms or the Lessons will have
furnished us with some food for meditation, to which our minds may turn
in the intervals of business, and from which we may draw counsel and
comfort, and—
"at evening we may say,
I have walked with God to-day."
Is. lxiii. S. Mark vi.
_FIRST TUESDAY IN LENT._
_HOW SHALL WE KEEP LENT?_
YOU say, perhaps, "I am shut up—confined to the room or the house,"
or, "I am away from the church and its worship. I cannot join in the
services, however much I should like to do so."
This is a mistake, and a very unfortunate one, which is likely to
deprive the person making it of much spiritual growth as well as
comfort. No one needs the helps which the Church holds out to her
children more than those who are shut away from the more public means
of grace. We are too apt to think of the Church, not as the one Body
of Christ, but as a mass of disconnected parishes and individuals. You
are as much a member of the Church at large when you are a thousand
miles away from her services, or when you are kept helpless on your
bed, as though you were in the heart of a great cathedral city, with
opportunities of attending a grand service every day.
It is one of the blessings of our inestimable book of Common Prayer
that it enables us to join in the prayers and praises of those who are
able to attend public worship. If from illness or any other cause you
are kept from going to church, let me ask you to take the Prayer-book,
and follow the service in your own room. Read the proper Psalms and
Lessons, and, that you may do so, keep yourself in mind of all the
Church days and seasons. This is easily done in these days of cheap
almanacs and wall calendars. Do not, if you can help it, let one day
pass without reading at least one of the proper Lessons for the day,
and one of the Psalms, and using some part of the appointed prayers.
You will never appreciate as you should the wonderful beauty of our
service, and its suitableness to your spiritual needs, till you learn
to use it in your private devotions.
But in order to this appreciation, we must guard against formality,
and carelessness. Let us study the service, and commit it to memory;
especially the collects, those wonderful jewels of devotion, which
shine the more, the more they are looked at and used. I can testify,
from my own experience, to the value of this practice to the sick and
feeble. Many times, when oppressed by pain and weakness, or vexed and
distracted by nervous irritation, unable to frame a sentence, or to put
even into thought the desires and griefs of a burdened heart, have I
found unspeakable comfort and help in the dear, familiar words which
came almost without an effort, and expressed the longings of my soul
better than any words of my own.
Let me beg of you, then, dear shut-in and shut-out brothers and
sisters, to make bosom friends and companions of your prayer-books. Let
them be always at hand, and never, if you can help it, omit using a
part at least of the service for the day. This will require some effort
and self-denial, but this very effort and self-denial will do you good,
and are exercises most suitable to the season.
Believe me, if you will but follow the practice through one Lenten
season, you will never again willingly omit it.
Ps. lxxxiv. Eph. iv. 1-17.
_SECOND WEDNESDAY IN LENT._
_ABSTINENCE._
WE have already seen that fasting, in its broad sense, means
self-denial, and in the ordinary sense, abstinence. In this latter
sense it is used in the collect for the day. Now abstinence, we all
know, means "going without something," and the question to be settled
by each one of us is, "What shall we do without?"
The Church, always discreet and liberal in her requirements, lays down
no rules in this matter, but leaves it to the judgment and conscience
of each individual of her children. We are to be, not without law, but
a law unto ourselves. One may abstain in matters of food, another of
some favorite occupation or amusement, such, for instance, as light
reading or fancy work, or a favorite game. Another will take time from
his business or pleasure for devotional reading, or for some work of
charity.
We are to be a law unto ourselves, but let our rule "be" a law. Do not
let the matter be left to chance, or the impulse of the moment. "Let
every man be fully persuaded in his own mind," said St. Paul, speaking
of a somewhat similar matter (Rom. xiv. 5.). He is writing to the
Christians of Rome, many of whom had been Jews, and still found their
consciences burdened at times by the requirements of ceremonial law.
"One," he says, "believeth that he may eat all things; another, who
is weak, eateth only herbs...One man esteemeth one day above another:
another esteemeth every day alike." But however that might be, every
one was enjoined to be "fully persuaded in his own mind," and not to
act against that persuasion—that is, against the leading of his own
conscience.
Having, then, laid down a rule—having decided on that measure of
abstinence which we deem best for ourselves—let us adhere to that
standard, however we may be tempted to depart from it. For instance,
if you decide to give some particular part of the day to devotional
reading or study—a very excellent practice—do not let every little
matter, especially of your own convenience, divert you from your
object. If you decide to abstain from light reading, hold fast to your
resolution in the face of the most fascinating and bepraised novel.
Unless you do thus adhere to them, your rules will be burdens and
temptations instead of helps.
There is another and a very important point to be considered in this
matter of amusements. In the very chapter that we have been quoting,
St. Paul says: "If meat make my brother to offend, I will eat no meat
while the world stands." The church man or woman who is seen at the
opera or theatre during Lent must not be surprised if he hears his
religious profession lightly spoken of by worldly associates. The
Sunday-school teacher or Girls' Friendly Associate who so indulges must
not complain of the pupil or member who follows her example.
A visitor in a certain house was amazed, on entering the parlor on Good
Friday evening, to find two whist tables in operation, both occupied by
church-members who had attended service in the morning. The visitor was
not surprised at the remark of a Roman Catholic servant:
"Well, they don't think much of the day, whatever they may pretend."
And certainly the spectacle was not an edifying one to those who made
no religious profession whatever.
"All things are lawful unto me, but all things are not expedient," and
it is hard to see how anyone who desires to use this holy season as the
Church intended it to be used can spend time and money on expensive
amusements. Believe me, it is a bad symptom in the spiritual life when
a Christian is thinking, not how much he can give up for his Lord, but
how much he dares keep for himself.
Is. lviii. 1 Cor. x.
_SECOND THURSDAY IN LENT._
_IN THE SICK-ROOM._
"I AM an invalid," says someone; "I never go either to the theatre or
opera; I never attend a party, or partake of any public amusement;
hardly indeed, of any amusement at all. How shall I keep Lent?"
In the first place, so far as possible, get out of your world into
God's world. I have been an invalid for months and years at a time,
and I have seen a great deal of illness, so I am not speaking at
random. The great temptation of a chronic invalid is to make the world
centre in himself. The great interests of mankind, and of the Church,
charitable, and mission work, and Christian work of every kind, are of
no importance compared to the position of a table or the serving of a
meal. We almost forget that these things have any existence, or that we
as individuals have anything to do with them.
I do not mean to say that all chronic invalids are irritable or
selfish; I must say frankly that I have seen quite as much of these
qualities in nurses as in patients. But it is perfectly natural—nay, it
is unavoidable—when one is shut up in a small space, to make that space
and its arrangements of great importance. They "are" very important,
and a kind and faithful nurse will take care that no untidiness or
carelessness shall offend the eye; that the book or work or glass of
drink shall not be moved and set down just out of reach; that the
door shall not be left ajar to slam, or the window to rattle. Such
carelessness is often nothing less than cruelty.
But making all allowances, I still say to the invalid, get out of your
little world into the great world as often as possible. Recollect that
you are still a member of Christ's living body, and as such there must
still be some work for you to do. Especially at this season, consider
if there is not some way whereby you may help the Church in her great
work of converting the world.
I would earnestly advise you to turn your attention to the subject of
missions at home and abroad. If you are able to read, subscribe for
the "Spirit of Missions" and read it all through. An excellent old
Presbyterian lady once said that when she got her missionary paper
she "just sat down and prayed right through it." Do you likewise, and
at the same time consider how wonderful is this instrument of prayer,
by which, in your chamber, you can reach the overworked man or woman
toiling in China or Africa. You will soon find that your interest in
the work grows as you learn more about it. You will find yourself
looking out for news from particular stations and people, and thinking
of Miss Wong and her orphans, and Miss Somebody Else and her Indians or
Freedmen, as if they were personal friends.
Do not be content, however, with reading and praying. Try to do
something. Many invalids are able to do more or less light work with
their fingers, and find great comfort in it. Now at this time let your
work be consecrated in a special manner. Lay aside the fancy work for
something practical and useful. Let the drawn work give way to the
hospital towel, and the knitted lace to the hospital sock. Even if you
can do but little, let that little be done faithfully and as regularly
as possible, and the Lord of the harvest will bless your gleanings as
much as the full sheaves of the stalwart reaper in the field.
If you are earnest in watching for opportunities you may also practice
self-denial in other ways. Are there no little luxuries that you can
do without, and so add a few cents or dollars to your charity-purse?
Cannot the orange, or bunch of grapes, or bottle of cologne be sent to
some poor body who keeps Lent all the year round? Is there no service
which you have been in the habit of requiring from an attendant, and
which, by a little effort, you may perform for yourself? When a visitor
comes in, can you not turn the conversation from your own aches and
pains to something more pleasant and profitable? All these things
are self-denials, and, if used in the right spirit, will bring their
reward—a present reward in improved cheerfulness, and so, often, in
improved bodily health; a lasting reward in growth in grace, and in
that holiness which shall make you more fit for that world where there
is no more any pain, because the former things are passed away.
Psalm lxxvii. Rev. vii. 9-17.
_SECOND FRIDAY IN LENT._
_THE USE OF FASTING._
WHAT is the use of fasting?
The answer to this question is given in the collect which has formed
the text of our meditations for the week. "That our flesh being subdued
to the spirit, we may obey Thy godly motions in righteousness and true
holiness."
The flesh, as the term is usually employed in Scripture, means the
lower and earthly part of our nature. It is that part of us to which
almost all the pleasures of sense address themselves. St. Paul tells us
that they who are in the flesh—they who live for it alone—cannot please
God (Rom. viii. 8); and he gives the reason, because they that are
after the flesh do mind the things of the flesh.
The flesh, that is, as we have said, the lower part of our nature, has
neither belief nor interest in anything but what can be seen and heard,
and handled with hands. It cares for nothing but the things which
belong to time, and must therefore perish with time. The invisible
things which are eternal, and therefore the only real things, are as
nothing to the man of the flesh, or at best but the idle dreams of
enthusiasts. This being the case, it is easy to see why they who are in
the flesh cannot please God.
Now this earthly and carnal nature, which is here called the flesh,
remains in every one of us. We are all more or less under its
influence. We are all prone to let the seen and temporal hide from our
thoughts the unseen and eternal. The wants of the body are imperative,
and must be provided for, and with these needs are apt to come lusts.
The lust of the flesh, the lust of the eye, and the pride of life are
all intimately connected with real needs, and take on their names and
faces.
Our bodies are useful servants, but bad and hard masters, and they are
always striving to get the upper hand, and govern where they ought to
obey. Therefore it is needful to rule them with a strong hand. St. Paul
says, "I keep under my body, and bring it into subjection"; that is,
literally, "I buffet it with blows, and treat it as a slave," and he
gives us the reason for this conduct, "lest that by any means, when I
have preached to others, I myself should be a castaway." (1 Cor. ix.
27.) The Scriptures, especially the Epistles, are full of warnings on
this subject. "If ye live after the flesh, ye shall die: but if ye
through the Spirit do mortify the deeds of the body, ye shall live."
(Rom. viii. 13.)
The flesh is to be subdued to the spirit; to our own immortal spirit,
and to the Holy Spirit. To our own spirit, because that is the part
of us which is nearly related to God, capable of communion with Him,
and even of being partaker of the Divine Nature (2 Pet. i. 4); to the
Holy Spirit, because He is our Divine Guide and Comforter. The flesh
is to be made thus subject, that it may know its place and be silent
and quiet before its betters, that its voice may not hinder the voice
of God. It must be taught to obey, that it may be the servant and not
the master. And as soldiers are drilled in time of peace, when no enemy
is at hand, that they may be ready and skillful in time of war, so our
bodies may well be trained and brought under discipline, that in the
time of trial they may be helps and not hindrances in running the race
which is set before us.
Is. xxxii. 1 Cor. ix.
_SECOND SATURDAY IN LENT._
_DANGERS AND MISTAKES._
THERE are two or three dangers and mistakes connected with this
subject, which we shall do well to consider.
The first is the danger of spiritual pride—of considering our
self-denials as good works, whereby we acquire merit, and, so to
speak, bring God in debt to us. One would think, at first sight, that
no well-instructed Christian was in any such peril, yet a very slight
acquaintance with history will show the painful absurdities which have
grown out of this idea, and the mischief and waste to which it has led.
It is very hard for a man to take in the idea that he cannot deserve
anything of God by his good works; that all his righteousnesses are
as filthy rags, and that after his very best is done, he is but an
unprofitable servant, doing no more than his duty; that he must accept
salvation, if at all, as an absolutely free gift. His pride revolts at
the idea. He does not like to feel that he is only a beggar. Hence the
tendency, of which every faithful and experienced Christian is more or
less conscious, to magnify his own good works, if not in the eyes of
others, yet in his own secret soul.
Pride is a subtle enemy, and never more to be dreaded than when it
takes the form of that spiritual pride which apes humility. From
this root have grown all sorts of noxious weeds; especially those
exhibitions of self-torture which so revolt common sense in the lives
of so-called saints—the pillar of Simon Stylites, the five orange seeds
a day of Rose of Lima, and the like. Neither by precept nor example do
the Scriptures countenance any such practices. On the contrary, our
Lord's injunctions seem directed expressly against them. (S. Matt. vi.
16-18.)