If it be objected that the Cross is open to the same objection, I answer, No. The Cross, as experience proves, while it reminds us of the Death of Christ, does not draw out that warm feeling, which is at once so delightful and so dangerous to some classes of minds. And the same may be said of pictorial or sculptured representations of the entire Crucifixion, where the larger treatment of the subject makes all the difference. It is the concentration of thought and devotion upon the natural resemblance or representation of Christ Himself, that renders the crucifix so dangerous, and infallibly draws on its votaries to a breach of the Second Commandment. Other observances must be spoken of more in the mass, as it would be impossible to detail them severally. Suffice it to say, that an attempt is now being made to introduce, in conjunction with the vestments and other "ornaments" above mentioned, a _minutely elaborated ceremonial_, applying to every part of the eucharistic rite. The ground taken up for this is, 1st, that "ornaments" cannot always be very clearly distinguished from usages, and therefore include them. But surely it is much to be remarked that the rubric _does_ specify "ornaments," so that, although, accidentally, usages _arising out_ of these ornaments are involved,--as, _e.g._ the candlesticks and candles involve or suggest the lighting of the candles,--yet the rubric cannot be taken to include usages which stand unconnected with ornaments, such as making the sign of the cross, or the like. But it is contended, further, that not only are usages, as well as "ornaments," covered (as no doubt they are to some extent) by the rubric, but that it actually legalizes everything, whether ornament or usage, which was in use in the twenty-fifth year of Henry VIII. The ground for this startling assertion,--which has been made the basis of a vast and elaborate system of ritual,[57]--is that the second year of Edward VI. (which is named in the rubric) includes a considerable period preceding the passing of the Prayer-book Act. That year, it is contended, commenced on January 28th, 1548, and extended to January 28th, 1549; so that the Prayer-book (which was not established until January 15th, 1549, by 2 and 3 Edward VI., c. 1) is only a _part_ of what the rubric refers to, and merely "supplemental to the old canons and constitutions."[58] We must accept, we are told, all that was in use by the authority of Parliament in 1548-49. Now, the latest enactment of Parliament on the subject, previous to that year, was the 25 Henry VIII., c. 19, which legalizes everything then in use. So that, in short, we are, by the rubric, thrown back upon part of the pre-Reformation period. [57] See 'Directorium Anglicanum,' _passim_. Mr. Perry's elaborate work 'Lawful Church Ornaments,' (who, however, only lays down certain things as permissible), and Rev. J. Skinner's 'Plea for our Threatened Ritual,' discuss the subject at large.