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the preceding remarks, the observance of the Fasts enjoined by the Church has been recommended on the ground of the practical wisdom and spiritual experience of the Holy Men, by whose advice they were adopted, rather than on that of the direct authority of the Church. And this has been done, not because the writer doubted of the validity of that authority in this instance, but because it involved a question, which would to many appear distant and abstract; whether, namely, the Church's Laws on this subject were by long disuse virtually abrogated. For I am persuaded that many excellent men, who would shrink from contravening a distinct command of their Church, do in fact neglect these, from some notion that the Church herself has tacitly abandoned them. This notion does indeed appear to me to rest on a wrong supposition.

For, 1st. Since the Church has not annexed any censures to the neglect of this Ordinance, (which may correspond to the penal provisions of a civil law,) the mere silence of the Church, or of her Spiritual Authorities, is no proof of her acquiescence in the breach of its directions.

2. It would be admitted in any other case, that the mere multitude of those who broke any law, did not alone abrogate that law; that the intrinsic sanctity of the law cannot depend upon the obedience which men may yield to it; that the laxity or remissness of men, at one period, cannot annihilate the authority by which that remissness was to be controlled. The disobedience of others, be they many or few, nay, though they should be even the majority, can have no force in absolving us from the law by which we are in common bound. It is true that observances, which the Church has at one time on her own authority ordained, she may at another abrogate; yet, until she do this, it is to be presumed that she wishes them to be retained in force. And it