I. The Fasts, which the ancient prophets proclaimed, are still necessary.

Of what avail, dearly-beloved, are religious fasts in winning the mercy of God, and in renewing the fortunes of human frailty, we know from the statements of the holy Prophets, who proclaim that justice of God, Whose vengeance the people of Israel had again and again incurred through their iniquities, cannot be appeased save by fasting. Thus it is that the Prophet Joel warns them, saying, "thus saith the Lord your God, turn ye to Me with all your heart, with fasting and weeping and mourning, and rend your hearts and not your garments, and turn ye to the Lord your God, for He is merciful and patient, and of great kindness, and very merciful [1186] ," and again, "sanctify a fast, proclaim a healing, assemble the people, sanctify the church [1187] ." And this exhortation must in our days also be obeyed, because these healing remedies must of necessity be proclaimed by us too, in order that in the observance of the ancient sanctification Christian devotion may gain what Jewish transgression lost.

II. Public services are of a higher character than private.

But the respect that is paid to the Divine decrees always brings a special blessing, whatever may be the extent of our voluntary services, so that publicly proclaimed celebrations are of a higher character than those which rest on private institution [1188] . For the exercise of self-restraint, which each individual imposes on himself at his own discretion, concerns the benefit of a certain portion only of the Church, but the fast which the whole Church undergoes leaves out no one from the general purification, and God's people then become strongest, when the hearts of all the faithful meet together in one common act of holy obedience, when in the camp of the Christian army there is on all sides the same making ready for the fight and for defence. Though the cruel enemy rage in restless fury, and spread all round his hidden snares, yet he will be able to catch no one and wound no one, if he find no one off his guard, no one given up to sloth, no one inactive in works of piety.

III. The September fast calls us in this public way to self-amendment.

To this unconquerable strength of unity, therefore, dearly-beloved, we are even now invited by the solemn Fast of the Seventh Month, that we may lift our souls to the Lord free from worldly cares and earthly concerns. And because, always needful as this endeavour is, we cannot all adhere to it perpetually, and often through human frailty we fall back from higher things to the things of earth, let us at least on these days, which are most healthfully ordained for our correction, withdraw ourselves from worldly occupations, and steal a little time for promoting our eternal welfare. "For in many things," as it is written, "we all stumble [1189] ." And though by the daily gift of God [1190] we be cleansed from divers pollutions, yet there cling to unwary souls for the most part darker stains, which need a greater care to wash them out, a stronger effort to destroy them. And the fullest abolition of sins is obtained when the whole Church offers up one prayer and one confession. For if the Lord has promised fulfilment of all they shall ask, to the holy and devout agreement of two or three, what shall be denied to many thousands of the people who unite in one act of worship, and with one breath make their common supplications [1191] ?

IV. Community of goods and of actions is most precious in God's sight.

It is a great and very precious thing, beloved, in the Lord's sight, when Christ's whole people engage together in the same duties, and all ranks and degrees of either sex co-operate with the same intent: when one purpose animates all alike of declining from evil and doing good; when God is glorified in the works of His slaves, and the Author of all godliness [1192] is blessed in unstinted giving of thanks. The hungry are nourished, the naked are clothed, the sick are visited, and men seek not their own but "that which is another's [1193] ," so long as in relieving the misery of others each one makes the most of his own means; and it is easy to find "a cheerful giver [1194] ," where a man's performances are only limited by the extent of his power. By this grace of God, "which worketh all in all [1195] ," the benefit and the deserts of the faithful are both enjoyed in common. For they, whose income is not like, can yet think alike, and when one rejoices over another's bounty his feelings put him on the same level with him whose powers of spending are on a different level. In such a community there is no disorder nor diversity, for all the members of the whole body agree in one strong purpose of godliness, and he who glories in the wealth of others is not put to shame at his own poverty. For the excellence of each portion is the glory of the whole body, and when we are all led by God's Spirit, not only are the things we do ourselves our own but those of others also over the doing of which we rejoice.

V. Let us then make the best use possible of the opportunity.

Let us then, dearly-beloved, lay hold upon this most sacred unity in all its blessed integrity and engage in the solemn fast with the concordant purpose of a good will. Nothing hard, nothing harsh is asked of anyone, nor is anything imposed beyond our strength, whether in the discipline of abstinence or in the amount of alms. Each knows what he can and what he cannot do: let every one pay his quota, assessing himself at a just and reasonable rate, that the sacrifice of mercy be not offered sadly nor reckoned among losses. Let so much be expended on pious work, as will justify the heart, wash the conscience, and in a word profit both giver and receiver. Happy indeed is that soul and truly to be admired which in its love of doing good fears not the failing of the means, and has no distrust that He will give him money still to spend, from Whom he had what he spent in the past. But because few possess this greatness of heart, and yet it is truly a pious thing for each one not to forsake the care of his own, we, without prejudice to the more perfect sort, lay down for you this general rule and exhort you to perform God's bidding according to the measure of your ability. For cheerfulness becomes the benevolent man, who should so manage his liberality that while the poor rejoice over the help supplied, home needs may not suffer. "And He that ministers seed to the sower, shall both provide bread to be eaten and multiply your seed and increase the fruits of your righteousness [1196] ." On Wednesday and Friday therefore let us fast; and on Saturday keep vigil all together [1197] in the presence of the most blessed Apostle Peter, by whose merits and prayers we are sure God's mercy will be vouchsafed to us in all things through our Lord Jesus Christ, Who lives and reigns for ever and ever. Amen.

[1185] That is the September, or as we should now say, the Michaelmas Embertide.

[1186] Joel 2:12, 13, and 15, 16.

[1187] Joel 2:12, 13, and 15, 16.

[1188] He pursues the same thought in chap. 2 of Sermon LXXXIX. e.g. tunc est efficacior sacratiorque devotia, quando in operibus pietatis totius Ecclesiæ unus animus et unus est census; publica enim præferenda sunt propriis et ibi intelligenda est præcipua ratio utilitatis, ubi vigilat cura communis.

[1189] S. James 3:2.

[1190] Cf. Serm. LXXVIII. 2. donet licet sanctis suis quotidianam gratia Divina victoriam, non aufert tamen dimicandi materiam.

[1191] Cf. S. Matthew 18:19, 20.

[1192] Totius pietatis auctori: cf. Collect for 23rd Sunday after Trinity, which is based on that in the Gregorian Sacramentary.

[1193] Cf. 1 1 Corinthians 10:24; xii. 6; 2 Corinthians 9:7.

[1194] Cf. 1 1 Corinthians 10:24; xii. 6; 2 Corinthians 9:7.

[1195] Cf. 1 1 Corinthians 10:24; xii. 6; 2 Corinthians 9:7.

[1196] 2 Corinthians 9:10.

[1197] Pariter. He thus keeps up the leading thought of this sermon to end .