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exercise himself in fasting; and it is most interesting to note that in the observance of this practice and prayer, he received those sublime revelations regarding the future history of the nations, and the fortunes of the Kingdom of God. Dan. ix.-x.

Before leaving the Old Testament instances of fasting, it will be proper to mention two very noteworthy examples, namely, the case of Darius and that of the King and people of Nineveh. These examples are remarkable, chiefly in view of the fact that neither of these potentates were, what can rightly be called, worshippers of the true God; yet Darius, awakened to a sense of his guilt in carelessly involving Daniel in the awful doom of being cast into the den of lions, "went to his palace and passed the night in fasting neither were instruments of music brought before him, and his sleep went from him." Dan.vi. 18. The King of Nineveh, also, when he heard of the speedy and terrible judgment pronounced against the great city, by the mouth of Jonah, " He arose from his throne and he laid his robe from him, and covered him with sackcloth, and sat in ashes, and he caused it to be proclaimed and published through Nineveh, by the decree of the King and his nobles, saying, let neither man nor beast, herd nor flock, taste anything, let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violene that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?” Jonah iii. 6.

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Coming now to the New Testament, we have the clearest evidence that fasting was observed not only among the Jews of our Saviour's time, but also in the Christian Church. We have, first of all, the case of Anna the prophetess, a widow of about four score and four years, who departed not from the temple, but served, with fastings and prayers, night and day."— Luke xxii. 37. Next we have our Saviour's instructions with regard to fasting: "When you fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, they have their reward. But thou, when thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast, but unto thy Father who is in secret: and thy Father, who seeth in secret, shall reward thee openly.' 'Matt. vi 16. From this passage, as well as from the parable of the Pharisee and the Publican, we gather, not only that fasting was a common exercise among the Jews, but also that it had been prostituted to a mere formal observance, in which the performer only ministered to his religious pride. Then we have the very interesting question addressed to Christ by the disciples of John: Why do we and the Pharisees fast oft, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast." Matt. ix. 14. Here we have the information that John's disciples practised fasting, and not only so, but so common was the practice among religious professors of that day, that it was matter for astonishment that Christ's disciples did not attend to it. Is there not here, also, an indication, by our Lord, that the experience of His disciples and the fortunes of the Church would often call for fasting? It is to be remarked that our Saviour's reply does not, by any means, condemn the practice, but indicates the true occasions for its observance-seasons of trial and sorrow-and in His own wise way He administers a salutary lesson to those who would make it a

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ritual observance. We come next to Christ's remarks to His disciples, upon their failure to heal the lunatic youth. After He had told them of their defective faith He adds: " Howbeit, this kind goeth not out but by prayer and fasting," Matt. xvii. 21; indicating that the exercise of fasting is called for in cases of extreme difficulty. Cornelius, the devout centurion, affords an interesting example of religious fasting. His own account to Peter is "Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God," etc. Acts x. 30. This case is one

of deep interest; Cornelius was chosen to be the first gentile who should receive the gospel, and this superlative honour, which required three distinct miracles for its accomplishment, namely, the vision to Cornelius, the vision to Peter, and the baptism of the Holy Spirit, was enjoyed in connection with fasting and prayer. The next instance is one within the pale of the Christian Church. Certain teachers in the church at Antioch, while holding what may be called a special service, of which fasting formed a part, were favoured with a divine revelation, instructing them to set apart two of their number for evangelistic service-" As they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them.' This command, received in connection with fasting, was carried into effect in association with the same solemn service: "And when they had fasted, and prayed, and laid hands on them, they sent them away. Acts xiii. 2, 3. In the course of this ministry, thus solemnly inaugurated, it is recorded of Paul and Barnabas that "when they had ordained them elders in every church, and had prayed, with fasting, they commended them to the Lord on whom they believed." Acts xiv. 23. In this account we learn, first, that fasting was observed in connection with a special religious service; and, second, that it was a usual accompaniment to ordination to office in the Christian Church. It remains for us to notice only one other passage-1 Cor. vii. 5 -in which it is clearly manifest that fasting was in common use among the first Christians as a religious exercise. The apostle further indicates the solemn character of the observance when he suggests the propriety of husband and wife agreeing to forego, for a season, their conjugal privileges, that they might the more undistractedly give themselves to fasting and prayer.

Having gone over the principal references in Scripture to the practice of fasting, let us now consider a few questions which the subject suggests. What is Fasting? It would hardly seem necessary to answer this question; and yet there are such vague and indefinite ideas as to what constitutes fasting, that it is needful to put the matter plainly. Fasting is abstinence from food beyond the ordinary habit. The period to which the fast should be extended must be determined by the individual engaged. The longest period of which we have mention, except the forty days' fast observed by Moses, Elijah and Christ, is the case of Esther and her associates. "Neither eat nor drink for three days, night or day," are the terms of her instructions. David's fast, already referred to, would, at first sight, seem as if it had lasted till the seventh day; but a careful reading of the account will show that this conclusion is not warranted. In the case of Cornelius we are led to conclude that he had fasted till the ninth hour, or three o'clock in the afternoon, at least. The worshipper must always allow the importance of the occasion and the physical strength to dietate the length

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of the fast. In many cases a morning and forenoon spent in fasting and prayer will be as much as the flesh can bear. Partial fasts seem to have been observed on some occasions, for example: "In those days I, Daniel, was mourning three full weeks; I ate no pleasant bread, neither came flesh nor wine in my mouth." We have modern examples of the perversion of this practice in the Roman Catholic and Episcopal Churches, which have made abstinence from certain kinds of food a ritual observance.

Is fasting in keeping with the spiritual nature of Christian worship? May it not be ranked with those observances of which the apostle speaks, "which have a show of wisdom in will worship, and humility, and neglecting of the body?" Col. ii. 23. The fact of its existence in the early Christian Church, as an observance which not only received the sanction of the apostles, but the authority of their example, must be a sufficient answer to this objection; but, while saying so much, it must be acceded that there is great danger of the practice degenerating into a mere bodily exerciseand this is precisely the error to be guarded against-an error into which the Pharisees fell; and it is needful to bear in mind what has been already observed, that fasting forms no part of the ritual of the Christian Church, that it is contrary to the spirit of the observance to have stated times appointed for its exercise, and that, unless there is the spirit of deep contrition and anxiety prompting the worshipper, there can be no advantage derived. Having said this much, it is proper to remind the reader that of much of the Christian worship the same may be said. With regard to prayer, praise and almsgiving, it is true that we have no express appoint ment and no specified times for their observance, indeed it would spoil these exercises to have it ordained that they must be attended to at set intervals, and under uniform circumstances. Fasting may degenerate into a mere bodily exercise, and so may prayer, praise and almsgiving, but this will only happen when we lose sight of the meaning and purpose of the

observance.

Under what circumstances should fasting be observed? If we are to be guided by the examples we have in Scripture, we learn that seasons of anxiety, affliction, or impending trial call especially for its exercise. But nature herself helps us to the same conclusion. How common, in seasons of severe affliction, or when burdened with anxiety, to find that the natural appetite for food has departed, and fasting seems not only fit and proper for the occasion, but most agreeable to the dictates of nature. The cases of Ezra, Daniel, the teachers at Antioch, and our Saviour, teach us that fasting is most becoming in view of any solemn responsibility, and the apostolic practice of ordaining to office in the Church by fasting and prayer, confirms this lesson.

What advantage is to be derived from fasting? This is not, perhaps, a good point of view from which to look at the subject, inasmuch as fasting should be the spontaneous suggestion of the anxious and burdened heart, not prompted merely by the hope of blessing. At the same time it is worthy of remark that in all those cases of which we have spoken, very rich, and, in some instances, most needful blessing was the result. The case of David may seem an exception, for the child died, but that was a needful punishment for his crime; it is to be remarked, however, that in the same connection we are told of the birth of Solomon by this same wife of Uriah, as if God would say, "Since, because of your sin I cannot restore the life of the child for whom you pray, yet I will hear your cry by giving you a son whose name will be remembered throughout all generations."

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Nehemiah, according to his prayer, found favour with the king, who graciously permitted him to go up to Jerusalem to carry out his pious design of restoring the sacred city. Ezra, in answer to his fasting and prayer, was graciously vouchsafed a safe and prosperous journey to Jerusalem. Esther succeeded, by God's good providence, in not only delivering the Jews from the impending massacre, but in securing the just punishment of the wicked Haman. Daniel was honoured as the recipient of divine communications in connection with fasting and prayer. The king of Nineveh averted the doom announced through Jonah, by his timely repentance with fasting. Anna, the prophetess, was rewarded with a sight of her Saviour. Cornelius was specially chosen by God as the first gentile to receive the gospel. The teachers at Antioch were favoured to receive a divine communication. All going to show that fasting and prayer are most efficacious in securing wished-for blessing. And this is only what might be expected; God has said, "I will yet be enquired of by the house of Israel to do it for them." James says, "Ye have not because ye ask not; ye ask and receive not because ye ask amiss." Prayer conjoined with fasting is a very earnest and solemn manner of asking; petitions thus presented God cannot overlook; we may be sure of an answer if at all consistent with His gracious designs, and if He cannot give us what we ask He may, as in David's case, make it up to us in another way.

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Should Church Fasts be observed? What are termed "Church Fasts," have in many cases become a great scandal to religion. A remarkable instance of this occurs in Scotland, that most "religious country." Presbyterian Churches are wont to hold a "half-yearly Fast," in connection with the "Sacrament Sunday," as a preparation for the due observance of the solemnities of that day. But how is it kept? Simply as a day of recreation and often not very innocent pleasure. The railways, steam boats and police officers are taxed to their utmost in providing for the occasion. The idea of fasting does not enter the social mind. Even good and pious men and ministers of religion have laid aside the notion, as if it belonged to a past economy. This is no doubt a result of the large proportion of mere worldly people, of which their membership consists; but it is also attributable to their having made fasting a ritual observance. But there are circumstances in the life of a church, as in the life of an individual Christian, which call for such an exercise; among such the following may be named-want of success in the preaching of the gospel, the absence of active spiritual life in the church, gross sin on the part of any of the membership, the loss by death or otherwise of a peculiarly faithful labourer, the election of office-bearers, or the commencement of any special effort. On such occasions would it not be pleasing to God, as well as profitable for the church, to come together, fasting, for prayer, confession and supplication? The state of religion in our land, the little success resulting from the Gospel proclamation, the want of devotedness on the part of Christian professors, call for more earnest pleading at a throne of grace. If, like Daniel, we could say, "I set my face unto the Lord God, to seek by prayer and supplications, with fasting * * * And I prayed unto the Lord my God and made my confession, and said * Now, therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary for the Lord's sake * * * * For we do not present our supplications before thee for our righteousness, but for thy great mercies. O Lord hear! O Lord forgive! O Lord hearken and do! defer not, for

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thine own sake, O my God! for thy city and thy people are called by thy name!" Perhaps with Daniel also we would have occasion to add, "Whiles I was speaking and praying, and confessing my sin, and presenting my supplication before the Lord my God, for the holy mountain of my God; yea, whiles I was speaking in prayer, even the man Gabriel, being caused to fly swiftly, touched me." etc. J. A.

DR. DOELLINGER UPON PROTESTANT MISSIONS.*

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As to the Protestant missions, the friends of these say that they have converted but a very inconsiderable fraction of the great body of heathens, and that these are not really converted, but for the most part are simply prepared for perfect conversion, and that if we take the numerical result as the standard of value of these institutions and undertakings, the decision concerning missions in general would be unfavourable. Our astonishment decreases when we perceive in the reports and letters of missionaries and travellers, how European Christians carry with them everywhere their schisms and spirit of division, as, for example, in East India, twenty different churches and confessions are labouring to convert Hindoos, each striving at the same time to injure the others, and to draw away their proselytes from them. As it is there, so it is elsewhere; so that Christianity comes to the intelligent heathen in the repulsive form of schism and uncertainty. In Madagascar the missionaries of the Catholic and of the Protestant churches succeeded in keeping King Radama wavering, undetermined for years between them, and when he was dethroned and murdered, each gave the other the blame, and so great was the strife that each strove to take away even the very ground where the other stood; and this strife still continues. The Protestant missionaries were driven in 1845 from the island Fernando Po, by the Spaniards, who claimed to have right to the island. This is the drama which Christians are acting before the heathen world. "Every kingdom divided against itself is brought to desolation," said the Founder of the church. We understand the impotence of the missionaries. In that place which is most venerable to all Christians, the drama of Christian strife is continually presented to the deriding infidels. There, all churches and parties, Greeks, Russians, Romans, Armenians, Copts, Jacobites, Protestants-all confessions alike have erected their castles and fortifications, and strive in turn in injure each other, to take away a square foot of ground or some holy place from one another. In the sacred places of Jerusalem, Turkish soldiers must stand guard, and keep the Christians apart, who would otherwise flay each other; and the key of the tomb is in the hands of a Turkish Pasha. quarrel between the Latins and Greeks about the possession of the gravechurch in Jerusalem was, as is well known, the immediate occasion of the great Crimean war in 1854.

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Should not every one, who values the name Christian, pray daily to God for an outpouring of the spirit of peace, that a new Pentecost of union and enlightenment may be celebrated among Christians?

I am not without hope. In my next lecture I will present my hopes.

REMARKS.

The above is a translation of part of a newspaper report of the Dr's. second lecture. The presence of sect contention in mission work is no doubt somewhat highly coloured, but there is, nevertheless, enough life