respect Churchmen. For, should we attempt to supersede the usages which are not enjoined in Scripture as if unimportant, we should do most serious injury to Evangelical truth; nay, reduce it to a bare name. To take an obvious instance; which Apostle has taught us in Scripture to sign believers with the cross? Where does Scripture teach us to turn to the east in prayer? Which of the saints has left us recorded in Scripture the words of invocation at the consecration of the bread of the Eucharist, and of the cup of blessing? Thus we are not content with what Apostle or Evangelist has left on record, but we add other rites before and after it, as important to the celebration of the mystery, receiving them from a teaching distinct from Scripture. Moreover, we bless the water of baptism, and the oil for anointing, and also the candidate for baptism himself.… After the example of Moses, the Apostles and Fathers who modelled the Churches, were accustomed to lodge their sacred doctrine in mystic forms, as being secretly and silently conveyed.… This is the reason why there is a tradition of observances independent of Scripture, lest doctrines, being exposed to the world, should be so familiar as to be despised.… We stand instead of kneeling at prayer on the Sunday; but all of us do not know the reason of this.… Again, every time we kneel down and rise up, we show by our outward action, that sin has levelled us with the ground, and the loving mercy of our Creator has recalled us to heaven."
The conclusion to be drawn from all that has been said in these pages is this:—That rites and ordinances, far from being unmeaning, are in their nature capable of impressing our memories and imaginations with the great revealed verities; far from being superstitious, are expressly sanctioned in Scripture as to their principle, and delivered to the Church in their form by tradition. Further, that they varied in different countries, according to the respective founder of the Church in each. Thus, e. g., St. John and St. Philip are known to have adopted the Jewish rule for observing Easter-day; while other Apostles celebrated it always on a Sunday. Lastly, that, although the details of the early ritual varied in importance, and corrupt additions were made in the middle ages, yet that, as a whole, the Catholic ritual was a precious possession; and if we, who have escaped from Popery, have lost not only the possession, but the sense of its value, it is a serious question whether we are not like men who recover from some grievous illness with the loss or injury of their sight or hearing;—whether we are not like the Jews returned from captivity, who could never find the
