structed Christian as a good and necessary religious work. Fastings were in practice in the earliest times of Christianity: nay, in those days more strict and frequent than in after ages St. Paul makes much mention of his fastings and watchings: (2 Cor. xi. 27.). The fast of lent was instituted by the Apostles, as many of the holy Fathers do attest; and that it might be the more universally observed, it was enjoined as a precept to the whole Church by a decree of Pope Hyginus about the middle of the second century, as Eusebius in his Chronicle testifies. Christ himself taught, that his disciples would fast when the bridegroom should be taken from them, (Matth. ix. 15.). as indeed his disciples and Church have constantly done unto this present day. He also gave them lessons how to fast, (Matth. vi. 16. & 17.) And set the first example by a forty days fast in the desart: can it be superfluous or superstitious to follow Christ's example, and to fulfil what he foretold of his followers? The end of fasting is to do penance for our sins, that, as the Ninevites and other penitents did, we may find mercy at the hands of God. The intent of it also is, that we may, by bridling our appetites, more easily overcome sin, and be better disposed to virtue and obedience to the Church, and learn to deny our own will. Cán fasting then be deemed superstitious, when even God by his prophet Joel calls upon his people, to turn to him with all their hearts in fasting, weeping, and mourning. (Joel. ii. 12.) If you say, the fast from sin is the fast which God has chosen, we also hold, that the most rigorous fast is of no account with God, unless we refrain from sin; these must go together to make a perfect fast: the Jews rendered their fasts displeasing to God, whilst on those days they were found doing their own will, and oppressing their neighbour, as God by his prophet re proaches them: so the first condition required to a good fast, is to renounce all sin, and to be converted to God with our whole heart, performing the fast in a spirit of contrition and penance. But is it not written, that which goeth into the mouth doth not defile a man? (Matth. xv. 11.) We answer; 'tis not the meat defiles the soul of a Christian, no more than swine flesh defiled the soul of a Jew; for every creature of God is good. (1. Tim. iv. 4.) But the thing that defiles the soul of a Christian, when he transgresses the fast, is the disobedience of the heart in breaking the precept of the Church, which God has commanded all to hear and obey. Thus, our first parents were defiled in eating the forbidden fruit; not by the uncleanness of the food, but by their disobedience in eating that which God had forbid them to eat. EXHORTATION.-Can you then refuse to comply with this great duty of fasting, so acceptable to God, and beneficial to souls? Consider the fast of Moses. (Deut. ix. 18.) The fast of the Israelites. (Judges. xx. 26.) The fast of Judith. (c. iv. v. 16.) The fast of Esther. (Esther. iv. 16.) The fast of the Ninivites. (Jonas. iii. 5.) The fast of St. Paul, and the other Apostles and primitive Christians. (Acts. xiii. 3.) Let all these be considered with the happy effects that followed them, in removing the judgments of God which hung threatening over the heads of sinners, and in drawing down his mercy on them; and then you will be convinced how great a good is fasting. Nothing has been more strongly recommended by all antiquity than fasting. The blessings that attend it, and the end proposed by it, are well expressed by a hoJy Father and great Doctor of the church, St. Chrysostom: "fast, says he, because you have sinned: fast, "that you may not sin: fast, that you may bring "blessings on yourself: fast, that you may preserve the grace of God in your soul." st The most perfect have need of fasting to maintain their virtue: the most wicked, to sue for mercy, and prevent God's judgments. Beware then of neglecting this essential duty. Praise be to God. On the Authority of the Catholick Church..- On Scripture not the sole Rule of Faith,. 5 |