I suppose I learned from the perusal of them to interpret the Bible by the Prayer-book, and to regard the former as a book which no one could understand without the interpretation of the Fathers.  Certain it is, that I did not look to the Bible, but to the Church, for teaching, for I was led to consider that private judgment on the subject of Scripture statements was very presumptuous.  I got, moreover, into a legal state, and thought my acceptance with God depended upon my works, and that His future favour would result upon my faithfulness and attention to works of righteousness which I was doing.  This made me very diligent in prayer, fasting, and almsdeeds; and I often sat and dreamed about the works of mercy and devotion which I would do when I was permitted to go out again.

Like persons in this state of mind, I also relied on ordinances, and was subject to them.  I took it for granted that I was a child of God, because I had been baptized and brought into the Church; and having been confirmed and admitted to the Lord’s Table, I concluded that I was safely on the way to Heaven.  I see now the error of this very earnest devotion, and that I was going about to establish my own righteousness instead of submitting to the righteousness of God.  I like to remember these days and tell of them, not because I am proud of them-far otherwise; but because they show the kind forbearance and patience of God towards me, and, besides this, they give me a clearer idea of the state of very many earnest people I meet with, who enter upon a religious path in much the same way.

Such persons make the two mistakes already referred to.  They start with believing in their surrender of themselves, instead of God’s acceptance of it; and secondly, they make their continuance therein depend upon their repeated acts of devotion.  They live and walk by their own works, not by faith in the finished work of Christ.  What shall I say to these things?  Shall I denounce them as delusions, or superstitious legality?  No.  I would far rather that people should be even thus religious than be without religious observances—­far rather that they should be subject to the Prayer-book teaching than be the sport of their own vain imaginings.  If men have not given their hearts to God and received forgiveness of sins, it is better that they should give themselves to a Church than yield themselves to the world and its vanities.

If I had to go over the ground again under the same circumstances, I do not think I could take a better path.  Church teaching by itself, with all its legalities, is superior to a man’s own inventions; and the form of godliness required by it, even without spiritual power, is better than no form or profession of religion.

To say the least, Church teachings, when it is correctly followed, instructs the conscience, restrains and guides the will, and imparts a practical morality which we do not find in any other system.  I have more hope of people who rest in some distinctive and positive dogmas than of those who merely deal with negations.  The former may be reached by spiritual teaching; the latter are but shadowy adversaries with whom it is impossible to engage.