fore called tradition; but being ordained by man's authority, and not having either the authority of Scripture, or the consent of the Church universal, they are liable to be changed by the same authority by which they were instituted.

"For instance, in the case of baptism, the sacrament itself is strictly enjoined in Scripture; the matter with which a child is to be baptised, and the form of words to be used, are both ordained; these things, therefore, may not be varied. But while the essentials are retained, the details of the ordinance may be conducted according to the injunction of each particular Church, regard being had to the circumstances of time and place. The Eastern Churches used to practise immersion of the whole body in water; but on account of the danger to which the child would sometimes be exposed in these northern climates, our Church has declared that sprinkling with water may also be used. The Roman Catholics put salt into the mouths of the children when they baptised them; but in our Church the custom was different. Marriage, again, has always been considered in the Church as a religious ceremony, and to make it otherwise is highly irreverent and sinful; but the use of the ring, or the custom of placing it on the fourth finger of the left hand, may be varied without impropriety, as different Churches shall direct."

Mr. L. "Unless indeed there be, as some affirm, a peculiar nerve which runs from that finger to the heart. This, however, is, I fear, one of those oral traditions, of uncertain origin, on which great reliance cannot be placed."

Mr. M. "Though each Church has authority to

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ordain such rites and ceremonies as are not contrary to God's word, yet there is another qualification added in our Article; namely, that they be such as tend to edifying. Before the Reformation the rites and ceremonies of the English Church were in many instances positively idolatrous, and contrary to God's word. These, therefore, were at once abolished. Others were of godly intent and purpose devised, and yet at length had been turned to vanity and superstition.' These, therefore, were judiciously discontinued by our reformers. The reason why some ceremonies are retained and some abolished, is plainly set forth at the beginning of the Common Prayer. The book itself, as we now have it, contains what was considered by our reformers to be a suitable form of worship for the service of Almighty God. And though, of course, objection will be made by

captious men to everything, and some may like more of ceremony and some less, yet no essential objection can be proved against it. This book, therefore, contains the tradition to which, as peaceable members of the Church, we are bound to conform."

Mr. L. “Yet there are some ceremonies ordained in the Prayer-book which have fallen very much into disuse. Indeed it would appear a great innovation in some parishes, if the clergymen were to do everything strictly according to the rubric."

Mr. M. "The more the pity. It has been unfortunately the constant tendency, especially since the Revolution, to depart more and more from the ordinances of the Church, under the plea that the times have changed.

“To give you an instance, which the day suggests

-the observance of the festivals. In how small a proportion of parishes are these maintained; yet how unquestionably are they ordered, and how obviously are they most valuable to fix the mind on heavenly things! I was in London not long ago, and went on one of the festivals to the parish church. It was closed. However, I rejoiced to hear the sound of bells ringing merrily at a short distance, and bent my steps thither. There were two persons in the church besides myself; and one was, I shudder to say it, a drunken woman. A policeman was sent for to remove this wretched being, which he did with some difficulty; and then the clerk came and informed me very civilly that there was no congregation!"

Mr. L. "What a shocking fact! I will not ask you where it took place. I imagined that in populous parishes the festivals had been more generally observed. In small rural districts, it might be difficult to get a congregation together."

Mr. M. "The fault lies as often with the clergyman as with the congregation. The people are generally found ready to come, if urged to do so; at least a sufficient number may be collected amongst the more serious. The other day I was talking to a dissenter; and amongst other objections which he made to our Church, he declared that it starved its members. I had no answer to make to this statement, except that the Church ordered prayers to be made daily; but I could not deny that she was to blame for not enforcing her rules."

Mr. L. "The obligation of clergymen to open their churches on the festivals at least, seems unquestionable. I had made up my mind, when I saw your

congregation this morning pouring from the churchdoor, that it was my duty to endeavor to restore the observance of the festivals at Somerton; and what you have said has confirmed my resolution."

Mr. M. "Depend upon it we cannot too closely conform to the direction of the Church. Nothing can be so preposterous as the custom of the present day to preach against ordinances, when they are so lamentably neglected. It almost looks as if clergymen wished to drive away their congregation on the festivals, in order that they may not have the trouble of performing the service. And then to enlarge on spiritual worship, as if the two were adverse, or incompatible one with the other; whereas the express object of Christian ordinances is to raise the soul to spiritual things. For what do we commemorate the deeds of saints and martyrs, but that, by the contemplation of their zeal, and faith, and holiness, a spirit of emulation may be kindled in our own dull souls? For what do we follow the steps of our blessed Saviour and the prophets and apostles, in frequent fasting and prayer, but that we may inure our souls to self-denial, and raise them above the carnal vanities of life? Have the Christians of the nineteenth century any right to think that they can safely dispense with aids to devotion which the holiest of men in all ages have employed? I am convinced," continued Mr. Manwaring, rising from his seat, and speaking with more than usual energy, "I am convinced that our people are perishing by thousands, from the neglect of the means of godliness prepared for them in the Church. This is the grand stumbling-block of the Evangelicals, and is the cause of the comparatively

small effect of their exertions upon the masses of the people. Much as I respect the zeal with which they have brought forward many vital and peculiar doctrines, I must freely say that, practically, they have entirely failed in accomplishing any great amount of good. Their work is hollow and unsubstantial, and will not endure the fiery trial. Look at many a parish where evangelical doctrines have prevailed; and what do you behold? You shall see a large congregation on the Sundays listening to a popular preacher; but during the rest of the week, ungodliness and worldliness abound as much as elsewhere. The only break in the six intervening days is when the popular minister thinks fit to excite his admirers by a Thursday lecture or a missionary meeting; but of the daily influence of religion there is little or no symptom. Religion with them is a mere hebdomadal excitement : not, as in the ancient days, the paramount and prevailing object of life, noiselessly and quietly persevered in. Instead of conducting his flock in their daily devotions, an evangelical clergyman is too often a mere rival and candidate for popularity with the dissenting preachers. If he can outpreach them, it is well, at least, his church is filled, and the establishment flourishes. But I grieve to say, that I fear the spiritual condition of his flock, even of those most diligent in attendance upon his preaching, is anything but satisfactory. They are hearers, but not doers of the word. The very doctrine which they hear, of justification by faith only, apart from the equally vital doctrine of reward according to works, involves them in an atmosphere of antinomianism, of which neither they nor their teachers are aware. It is all very