Part 2

"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._