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especial joy to the Christian, those, namely, following the Nativity and the Resurrection, these preparatory Fasts are altogether omitted. Some or other of these regulations would probably strike most thoughtful minds, as instances of consideration and reflection in those who formed them. The Clergy more especially would appreciate, abstractedly at least, the imitation of the Apostolic practice of Fasting, when any are to be ordained to any holy function in the Church; and some probably will feel mournfully, that if the Church were now more uniformly to observe those acts of Fasting and Prayer, which were thought needful, before even Paul and Barnabas[1] were separated for God's work, we should have more reasonable grounds to hope, that many of our Clergy would be filled with the spirit of Barnabas and Paul.
On the other hand, it is naturally to be expected, that one not accustomed to any outward restraint in this matter, would feel indisposed to ordinances so detailed; that, although he could reconcile to himself the one or the other of these observances, which most recommended themselves to his Christian feelings, he would think the whole a burthensome and minute ceremonial, perhaps unbefitting a spiritual worship, and interfering with the liberty, wherewith Christ has made him free. This is very natural; for we are by nature averse to restraint, and the abuse of some maxims of Protestantism, such as the "right of private judgment," has made us yet more so: we are reluctant to yield to an unreasoning authority, and to submit our wills, when our reason has not first been convinced; and the prevailing maxims of the day have strengthened this reluctance: we have been accustomed to do, "every one that which was right in his own eyes," and are jealous of any authority, except that of the direct injunctions of the Bible: we have, I fear also, so untruly spiritualized our religion, that we have almost lost sight of that part of it, which is adapted to us, as being yet in the flesh: in our zeal for the blessed truths of the cross of Christ, and of our sanctification by the Holy Spirit, we have begun insensibly to disparage other truths, which bring us less immediately into intercourse with God, to neglect the means and ordinances, which touch not upon the very centre of our faith.
The practical system of the Church is altogether at variance with
