FASTING

(See Abstinence and Fasts .) Abstinence from food. By the regulations of the Church, fasting, though not defined as to its degree, is inculcated at seasons of peculiar penitence and humiliation, as a valuable auxiliary to the cultivation of habits of devotion and self-denial. Respecting its usefulne , there does not appear to have been much diversity of opinion until late years. Fasting was customary in the Church of God long before the introduction of Christianity, as may be seen in the Old Testament Scriptures. That it was sanctioned by our Saviour and his apostles, is equally plain. And that it was intended to continue in the future Church can scarcely be questioned; for Christ gave his disciples particular instructions respecting it, and in reprobating the abuses of it among the Pharisees, never objects to its legitimate use. He even declares, that after his ascension his disciples should fast: “The days will come when the bridegroom shall be taken away from them, and then they shall fast in those days.” (Luke v. 35.) Accordingly, in the Acts of the Apostles occur several notices of fastings connected with religious devotions. St. Paul evidently practised it with some degree of frequency. (2 Cor. xi. 27.) He also recognises the custom, as known in the Corinthian Church, and makes some observations implying its continuance. From the days of the apostles to the present time, fasting has been regarded under various modifications as a valuable auxiliary to penitence. In former times, Christians were exceedingly strict in abstaining from every kind of food for nearly the whole of the appointed fast days, receiving only at stated times what was actually nece ary for the support of life. At the season of Lent, much time was spent in mortification and open confe ion of sin, accompanied by those outward acts which tend to the control of the body and its appetites; a species of godly discipline still a ociated with the services of that solemn period of the ecclesiastical year. In the practice of fasting, the intelligent Christian will not rest in the outward act, but regard it only as a means to a good end. All must acknowledge that this restraint, even upon the innocent appetites of the body, is eminently beneficial in a isting the operations of the mind. It brings the animal part of our nature into greater subservience to the spiritual. It tends to prevent that heavine and indolence of the faculties, as well as that perturbation of the pa ions, which often proceed from indulgence and repletion of the body. It is thus highly useful in promoting that calmne of mind and clearne of thought, which are so very favourable to meditation and devotion. The great end of the observance is to “afflict the soul,” and to increase a genuine contrition of heart, and godly sorrow for sin. This being understood, abstinence will be approved of God , and made conducive to a growth in spiritual life. The distinction between the Protestant and the Romish view of fasting is this, that the Roman regards the use of fasting as a means of grace; the Protestant, only as a useful exercise. It is not a means of grace, for it is nowhere ordained as such in the Scriptures of the New Testament; but it is a useful preparation for the means of grace, and as such the Scriptures have a umed that it will be resorted to by Christians.