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accompaniments, which the Fathers of our Church thought it desirable to unite with it. It is true, that every Fast may be made a Feast, and every Feast a Fast, that as far as self-denial is concerned, if there be a stedfast purpose, the objects may perhaps be better accomplished in the midst of plenty and luxury, than by the purposed spareness of a private board; it is possible also, that the acts might be in some measure concealed; still there are very many minds, and those such as one would be the most anxious to protect, to whom the very suspicion that they might be observed, would be matter of pain and a species of profanation; they would shrink from any thing which might be construed into Pharisaic abstinence, or which would seem to pretend to more than ordinary measures of Christian prudence. To such mild and unobstrusive spirits, the recommendation or direction of the Church is an invaluable support; they may now adopt the line of conduct which they love, unimpeded by any scruple, lest their good should be evil spoken of; they are acting under authority; they pretend to nothing more than the Founders of their Church have deemed expedient for every one; their conduct involves no lofty pretensions; they follow in simplicity and faithfulness an old and trodden track, which has been marked out for them as plain and safe.
The first advantage then which may result from the authoritative interposition of the Church in regulating this duty, is the securing of greater regularity and more uniform perseverance in its performance; not undoubtedly as in itself an end, but as leading to great and important ends; for as those pious men, who laid so much stress thereon, themselves say, "when it respecteth a good end, it is a good work; but the end being evil, the work is also evil."[1] "Fasting is not to be commended as a duty, but as an instrument; and, in that sense, no man can reprove it, or undervalue it, but he that knows neither spiritual acts, nor spiritual necessities."[2]
But further, it is not even true, that all the purposes of Fasting can be attained by mere self-denial in the midst of luxury. For the acquisition of the habit of self-denial, although an important
