lingered. Mr. Sutherland stood by the fire, and she thought he looked impatient for her to go. "Good night," she said, in rather a hesitating voice "Good night, my love, and thank you. I shall not be long, for I find that I must put off answering three of my letters till 1 am at home.” "Then you are not very busy?" asked Margaret, her courage increasing. It seemed extremely foolish to lose such an occasion of seeking his advice, if he really could attend to her! "No, not at all busy as I expected to be; why did you ask?" "Because if you were not,"-Margaret stopped, but there was now no receding. You would like to stay and talk to me, is that it?" said Mr Sutherland. "I should not like it,” replied Margaret, smiling; "because I want to ask you about some disagreeable things: but I should be very much obliged if you could listen to me." Mr. Sutherland wheeled his arm-chair away from the table, "We will leave them all,” he and pushed aside his papers. said, "if it is necessary. You and I may not have opportunities for conversation again, for many a long day. Margaret thought the preparations rather frightening, and could almost have fancied she was going to confession; but she placed herself opposite, and without allowing any time for reserve to gain the mastery, began: “You said a great deal about fasts and festivals this morning, Uncle Henry, and I think you were right; but the notion was never put into my head before, and I cannot make out what ought to be done, what I ought to do; and I want you to tell me, if you would be kind enough." Margaret's quick yet faltering voice was a sufficient indication that, for some reason or other, this personal application was an effort to her. "It is a difficult subject for us all, my dear Margaret," replied Mr. Sutherland kindly; but I do not think there can be any doubt as to the duty." "No one seems to attend to it," said Margaret; "and-you won't be shocked at me-it seems impossible to make one's self singular by beginning. I don't know, indeed, how to set about it." "But, Margaret, that cannot be a fair argument against any practice." "No, no," replied Margaret; "but," she added, eagerly, “I do not think you, or any man, can tell a woman's difficulties; how much harder it is for us to put ourselves forward than it is for you; and, I know I am very foolish and wrong in that way, I do so dread people's noticing, and making remarks. You will think me very weak." “No, my dear; I am sure it is not weakness. The feeling originally is a very right one, and it may serve to help you to discover your duty." “But I should never be a martyr with such a feeling,” said Margaret. "Yes, you would, if it came to the trial, and you had a full consciousness of obeying a positive command of God to support you. If it were a question of not stealing, or murdering, you would not be afraid to brave public opinion.' 66 No," said Margaret, "I hope not. "But the duty of fasting stands upon different grounds," said Mr. Sutherland. "It is not part of the moral law binding upon all persons, under all circumstances; and although it is plainly inferred to be a duty in the Bible, yet it is accompanied by a clear warning that it is not to be done to be seen of men." "Then what becomes of the law of the Church ?" inquired Margaret. "There ought to be no public fasting." "That which is public and common ceases to excite remark," replied her uncle. "We are told not to say prayers publicly in the streets, and you might conclude in the same way, that public worship is forbidden; but there is no ostentation in our services, because there is no affectation of singularity. So it was once with fasting." "And so it ought to be now," observed Margaret. "Yes, so it ought to be, indeed; but as the state of the Church and of society has altered, and fasting is now acknowledged as a duty only in theory, we must inquire what part we have to act under such a change.' "To fast privately, I suppose," said Margaret; "which is almost impossible." 66 "There I do not say so for all persons," replied her uncle. are those who are rulers and guides in the Church, and who are bound to set an open example; but that is not your case. "No, indeed!" exclaimed Margaret. "And if you step out of your position, and make an open profession, which is not required of you, it can be no wonder if you bring remarks upon yourself." "But it seems cowardly," said Margaret, "to shrink from a positive duty." "I think, my love, your difficulty arises ceiving your true position in the Church. cowardly in me, as a clergyman, may be and modesty in you." from not clearly perWhat might be very nothing but humility "The early Christians might have reasoned thus," said Margaret, "when they were called on to deny their faith." 66 Nay, Margaret, the cases are not in the least analogous. The moral law is distinct from the ecclesiastical law. The first MARGARET PERCIVAL BY THE AUTHOR OF "AMY HERBERT," "GERTRUDE," EDITED BY THE REV. WILLIAM SEWELL, B. D. FELLOW AND TUTOR OF EXETER COLLEGE, OXFORD. IN TWO VOLUMES. VOL. II. NEW YORK: D. APPLETON & COMPANY, 200 BROADWAY. PHILADELPHIA: GEO. S. APPLETON, 148 CHESNUT STREET. M DCCC XLVII. |