agree with the opinion in Thomas Becon, that the days were so called "because that our Fathers would on those days eat no bread but cakes made under embers, so that by eating of that they reduced into their minds that they were but ashes, and so should turn again, and wist not how soon. "The most probable conjecture is, however, that the word ember signifies a circuit or course, so that these fasts being not occasional, but returning every year in certain courses, may properly be said to be ember-days, i.e. fasts in course."+ (2.) The reasons for observing these days are given by Bishop Cosin as follows: "First, that Christians in these religious duties (viz. devotion and fasting,) might let the world know they were as devout and forward as formerly the Jews had been, whose custom it was to observe four several and solemn times of fast in the year, though for other ends and upon other occasions than now the use of the Church is to do. 2nd. For that these times are as the first fruits of every season, which we rightly dedicate to the service and the honour of GOD. 3rd. That by beginning these several parts of the year with a holy, righteous, and sober life, we might the better learn how to spend the remainder of every season accordingly. 4th. That we might obtain the continuance of GOD's favour towards us for the fruits of the earth, which at these times are for the most part either sown, or sprung up, or coming to their ripeness, or gathered into the barn. 5th. That we might recall, bewail, and repent us the more seriously of those sins which all the season before we have, through our frailty and wilfulness, committed. 6th. That our bodies might, by the imploring of God's mercies, be freed from those common distemperatures which usually these four seasons of the year, through the predominant humours then reigning, do bring along with them. 7th and lastly, for that at these times it was the ordinary custom of the Church, and it is so still, by the imposition of her Bishops' hands, to give holy and sacred Orders; which Orders were ever given as well by CHRIST and His Apostles, as their successors, with solemn prayer, and fasting beforehand."+ Such are the reasons for these particular seasons being observed; reasons similar to which induced our branch of the Church to enjoin them on her members by the direction I have before mentioned, and the last of which she specially sets forth in one of her Canons.§ I will now consider how these days should be observed. When we remember the reasons for which they were fixed, it is at once evident they should be spent in penitence and prayer. *Sparrow's Rationale, p. 121. (Oxf. 1843.) + Wheatley on Book of Common Prayer, ch. V. sect. II. 2. Bishop Cosin's Prayers for the Four Ember Weeks. Canon XXXI. 1693. If it is a duty at these times to bewail the sins we have committed during the past season, and to make fresh resolutions of spending our lives holily; if we ought to thank GOD for fruitful seasons, and pray for their continuance; if we are to beg preservation from the diseases which these seasons bring, and to show our zeal as strongly as the Jews showed theirs; if, finally, we are to have men sent into the LORD's Vineyard to minister therein, and on whose ministration so much depends; if these are the reasons for these days being kept, it is evident they should be spent in penitence and prayer. I am not meaning to say that business should be neglected: far from it. In doing the business of our calling, with a right motive, with honesty and fair dealing, to a certain extent our duty towards GoD consists. We are told to be "not slothful in business." I do not therefore mean that while we observe these days, we are to omit our daily work, or close our house, or shut up our shop. This would, very probably, lead to a day of idleness and sloth; but I mean that in our prayers on these days, some thought of their object should be in our mind; some additional prayers should be used. Our Book of Common Prayer will supply two most excellent forms. And when the work of the day is done, we should go to the Church which is God's House (if it is our privilege to live where the Church is open,) and there acknowledge and bewail our sins and beg forgiveness, and pray for a blessing upon those who on the succeeding LORD's Day are to be made the ministers of CHRIST and His Holy Church. I would also urge that in our manner of life during these days, some kind of self-denial should be practised; for we must remember the Church has appointed them to be fasting days. We may either diminish the quantity of food we usually take, or if that be impossible, (as it is to those who are weak, or who have to labour in the sweat of their brow and need great support for their bodies, or lastly to those who are very poor, and whose daily food is almost a perpetual fast,) then we may take a less palatable diet; we may less gratify our taste; or at all events we may deny ourselves in pleasures, which, though innocent in themselves, are yet unsuitable to the feelings we ought to have on these days. Prayer, almsgiving, and fasting, the Church has ever considered the three good works which Christians should practise. I have only to refer to our Blessed LORD's Sermon on the Mount (S. Matt. vii.) as to the way to practise them. Their efficacy is well known. Anna served GOD in fasting and prayer night and day, and was rewarded by seeing CHRIST. Cornelius' prayers and alms were heard and accepted by GoD. Nineveh was spared through the people humbling themselves in fasting. And we read (Acts xiii. 1, 2, 3) of "certain prophets and teachers," of whom it is said "when they had fasted and prayed, and laid their hands upon them, they sent them away," which passage is considered to have reference to the rite of conferring Holy Orders upon chosen persons, and shows us that there was fasting and prayer before that rite was administered. It is, therefore, most befitting that we should thus observe these days, as these practices, when made with the right disposition of heart and soul, will surely gain for us the same blessings they have gained for others, and we shall be walking in the old paths in which saints and apostles, "prophets and teachers," walked before us. (3.) I now speak of the benefits likely to arise from the observance of the Ember days at the four seasons of the year, regarding them principally as days of fasting and prayer before the ordination of Priests and Deacons by the Bishops of the Church. I have before referred to Acts xiii. 3, where we read that the prophets and teachers fasted when they laid their hands on Barnabas and Saul; and it is from this circumstance, in all probability, that these days of fasting have been fixed before ordinations, so that the prayers of the people might be more devout, being accompanied with mortification and self-denial; that their sense of their sins might be deeper than usual, and their penitence so much more intense, as to prevail with GoD to grant to those ordained "grace and heavenly benediction, that both by their life and doctrine they may set forth His glory, and set forward the salvation of all men." Our most earnest prayers are indeed necessary for such purposes. Is not the admission of men to minister within the fold of the Church a subject for the deepest, the most intense prayer? This has ever been the case; for, though happily the fact of a Pastor's unfaithfulness does not invalidate his ministrations, yet he weakens the hold which the Christian faith has upon members of the Church, if he follows a life unworthy his holy calling. Of great importance, then, is it that our prayers should be offered in behalf of those about to be ordained; very necessary is it that our prayers should be made as intense as possible, by whatever means we can adopt for this end; and as fasting is a means to this end, it should not be neglected. Hear what the pious Bishop Beveridge has said. The Church "appoints three days, viz. Wednesday, Friday, and Saturday in each of the four Ember weeks whereon to fast, not only for the purposes aforesaid, but likewise that he may more effectually implore a blessing both upon the Bishops who are to ordain, and upon those who shall be ordained to any holy function the Sunday following; which if he neglect to do, he must blame himself if any unworthy persons be then admitted into the sacred ministry of the Church. Whereas, if he perform his duty aright at that time he may upon good grounds expect a greater blessing from the Word and Sacraments administered by those who are then ordained. Be sure his prayers will, one time or other, return into his own bosom; and therefore I heartily wish that all the devout and pious souls in the Church would, after the example of CHRIST and His Apostles, join together in fasting and praying upon so solemn occasions as those are. What a glorious Church! what an excellent Clergy should we then have !"* And if these were the opinions of a Bishop in a time when there was less division within the Church than now, his words may well be applied-and how much more forcibly!-to the present age. Alas! we are a divided house; the ministry of the Church are not of one mind; and yet all take the same oaths, subscribe the same Articles, and all pledge themselves that they believe the Prayer-Book of the Church to contain nothing contrary to GOD's Word. Still they do differ. It is a painful fact, but what is the benefit of concealing it? Rather let it be realised, and the danger of it well considered, and then let each individual do his part towards the remedy. The Clergy are the stewards of the mysteries of GOD; those mysteries all harmonise; and therefore the ministry ought to unravel GoD'S secrets alike. Do they not fail too often because they unravel them of their own private opinion, and pay no regard to the wisdom of those who have gone before, and who have had better opportunities of judging? Do they not too often fail because they suffer themselves to use words, even in the sanctuary, with a sense that belongs not to them? In fine, is it not because they are not, as a body, in their stewardship "faithful "+ that this division is among us? The people are indeed in great danger from this division. The question is a very natural one for them to ask, "Whom are we to follow?" May they be preserved from saying, "We will follow neither." That, however, is the danger now, lest they suffer shipwreck on the rocks of infidelity. S. Paul says, "If the trumpet give an uncertain sound, who shall prepare himself for the battle?" An uncertain sound is given. I say not who is to blame; the fact is unhappily too true. Our Blessed LORD has said, "If a kingdom be divided against itself, that kingdom cannot stand; and if a house be divided against itself, that house cannot stand." Fear we not, then, for our Zion-" our holy and beautiful house?"§ Alas! if division continue to exist,-if the yawning gulf be not filled up, what must be the result? The hearts of the people will be more and more turned from the Church; the anger of GoD * Beveridge's Sermons (iv). Vol. i. (Oxf. 1844.) S. Mark iii. 24, 25. + 1 Cor. iv. 2. Isaiah lxiv. 11. will be directed against her; and that branch in these realms that could, if we were united, resist successfully attacks from every quarter, nay, that could not be overcome by Satan himself, seems to be likely to be overthrown through our internal dissensions. May GoD avert this catastrophe, and, if His will be so, heal up the gaping wound! But at such a season as the Ember days it is the part of all, ministers and people, to endeavour, by our earnest, fervent prayers, by penitence, by humbling ourselves, and afflicting our souls and bodies in fasting, to prevail with GOD so "to guide the Bishops and Pastors of His flock, to lay hands suddenly on no man." The only hope for relief from our divided state is in GOD's changing the hearts of all, and making all faithful; and in none but faithful men being sent each Ember season to labour in the vineyard. These are the seasons, then, for the whole Church more especially to pray for unity; to pray GoD to admit none but faithful men into His ministry. By our prayers at these times we may prevail with Him to grant all to be of one mind; we may effectually plead with Him to cause those about to be admitted at these seasons into sacred orders to be ready to minister with honesty in the spheres in which they are thrown, and to take their vows with sincerity and truth; and by their cleaving faithfully and stedfastly to the Church, whose ministers they now become, we may obtain of GOD that He will bring in unity where now is division, fellowship where now is separation, peace where now is strife. The Bible tells us that faith can overcome the greatest difficulties; in the words of our LORD, nothing shall be impossible to those with faith; so we may hopeeven against hope, if it be-for this blessed result. But there is a condition, where our LORD says this, where He speaks of the effects faith can produce,-it is what I have endeavoured to maintain in what I have written,-" Howbeit this kind goeth not out but by prayer and fasting." DAYS OF FASTING OR ABSTINENCE. I. The forty days of Lent. II. The Ember days at the Four Seasons, being the Wednesday, 66 The Feast of Pentecost. December 13. III. The three Rogation days, being the Monday, Tuesday, and Wednesday before Holy Thursday, or the Ascension of our LORD. *S. Matt. xvii. 21. |