whole action and ceremonial of the Roman Ritual Books into the shreds of rubric of the Book of Common Prayer.

"Here is a work which treats of the Holy Sacrifice, the Real Presence, the adoration of the blessed Sacrament, in terms of Catholic faith and piety." "While the compilers profess their wish to derive the right idea of the Eucharistic Sacrifice," etc., "they are careful not to make too marked a profession of their belief." *

"The Church and the World" is a volume of "" essays on Questions of the Day," by various writers, after the manner of " Essays and Reviews." It may be considered the manifesto of the Ritualist party; and it must be confessed that it clearly enunciates their principles. In this volume the Reformation is declared a misfortune, and it is urged on the Church as her duty to get rid of the Protestant element; the celibacy of the clergy is advocated; the Thirty-nine Articles are described as the "forty stripes save one' laid on the back of the Anglican priesthood;" the Church is urged to seek the reunion of the Greek, the Roman, and the Anglican, excluding all Protestant communions; it is said, "A reaction has at length come, the tide has now turned, and the Catholic leaven is working out the Puritan leaven; and one paper written by a lady whose father was a priest of the Evangelical school"—is the autobiography of a soul struggling not for salvation, but for "sanctity." This lady ventures to despise such writings as those by Jeremy Taylor, and declares that wants like hers can be satisfied only by the works of Roman Catholic ascetics.

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3. The books to which we have referred are correct exponents of the principles and practices of Ritualism. But let it not be supposed that this controversy is a matter of mere vestments and unimportant details in public worship. It is far more than this. Every painful detail in dispute is significant of rites and doctrines that involve idolatrous worship, priestcraft, and religious bondage. The men themselves pretend that they are priests, indispensable to acceptable worship, exclusively authorised and supernaturally endowed for ministry at the altar. The priest receives the infant at the font, and, by his sacerdotal intervention and his utterance of the prescribed formula, administers baptism. But in so doing he claims to have changed the water into a sacred thing; and that babe who a moment before would have perished eternally in case of death, dying a moment after this miraculous intervention will pass into eternal life. The priest approaches the altar, and there lie upon it mere bread and wine. But, by his intervention and the use of the sacerdotal formula, these elements become filled with the Real Presence of our Lord and Saviour Jesus Christ. The priest claims to exercise the miraculous power of bringing down at his discretion the Bodily Presence of the Redeemer, if not changing the substance of the bread and wine into Christ's body and blood. So much so, that the host-into which the bread has been changed-must be adored and received in the posture of worship by every kneeling communicant.

The priest's use of the vestments in dispute, too, implies that he represents the person of our Lord whilst offering again the sacrifice of Christ, though now "unbloody." unbloody." His garments correspond with those worn by the Saviour in the presence of Herod and Pilate on the day of His passion. And thus habited, the priest is said to offer the sacrifice, not in remembrance of Christ, but in order to put God in remembrance of that sacrifice which needed not" often to be offered," but which was made by our Redeemer "once for all." After the manner of the Roman Catholics, the Ritualists assimilate the ceremonial of the Church as employed in the "Holy Sacrifice" to the vision of the Heavenly Kingdom in the Apocalypse. Thus there is a similar arrangement of the personages with other accessories-the Throne in the middle of a circle of seats, the altar, the lights, and the incense. The vestments and ceremonies in question are thus the outward symbols of Eucharistic doctrine: the Sacrifice, and the manner of the Saviour's presence.

The claim of the Anglican clergy to be an exclusive priesthood is based on the figment of so-called Apostolic Succession and on their well-known Church principles. In this succession are supposed to be found adequately endowed bishops, from whom their clergy receive not only exclusive authority as priests, but exclusive grace or supernatural power for their priestly functions. Claiming the power of working the miracles we have described at font and altar, they further assume to be necessary mediators between God and Christ on the one part and men on the other. As the Son of God declared, "No man can come to the Father but by me; so these men are ready to affirm, that " no man can approach the Son or receive His sacramental grace but by them." As our blessed Lord cried on earth, "Come unto me, all ye that labour and are heavy laden, and I will give you rest;' these men are ready to call, and have actually called, "Come unto us, the priests, all ye that labour, and we will give you rest." They claim the power of absolving men from sin, as they call every one to their feet for confession; and they seek to be universally accepted as the guides of souls on the way to heaven.

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Thus the entire system is consistent, and the priest is elevated into an absolute master. For at his hands in baptism the laity receive spiritual life; by his miraculous intervention in the Eucharist that life is nourished with the Flesh and Blood of the Saviour; and the present Deity, whom "the faithful" adore at the Mass, is there at the irresistible voice of the priest. By withholding the exercise of his miraculous power, the priest can at pleasure consign us to the death of the soul. The orders of that priesthood, too, are a Sacrament, to be received only through the proper channel; while none but those who receive such orders are true priests, or have power to work the miracles necessary to salvation. This system, so complete, then, is by no means one of mere symbolism. It consists entirely of real things. This, then, is the significance of vestments and ritual: this

the controversy loudly calling for settlement. Hence, too, the strange doctrine so long taught in the Established Church, in addition to its Catechism. The present development of Ritualism is the logical issue of Tractarian principles, and might have been from the first predicted. It is even a dictum of this party that "the surest way of teaching Catholic doctrine is by means of Catholic rites."

(To be concluded next month.)

WINNIE'S FORTUNE.

such a horrid lot of people as you have named!

Mr. Mayberry sipped his wine contentedly.

"I told you, didn't I, Marguerite, that it was my intention to give an old-fashioned dinner? And by that I meant, and mean, to whom it will, indeed, be cause for thankfulness. As to making a grand fuss, and seeing around our table only the people to whom a luxurious dinner is an everyday occurrenceI shall not do it. And as to the guests on my list being 'horrid ' and common,' you are mistaken, my dear. None of them have a worse failing than poverty. There is not a common,' vulgar person among the ten names on that paper."

THE handsome dining-room in the Mayberry mansion was all aglitter with floods of gaslight and the genial glow of the fire-for Mr. Josiah Mayberry was a very "queer man," according to his wife's opinion, and this fancy of his to have nasty, ashy fires all over the splendid mansion before the weather became cold enough was one of his "eccentric freaks," Mrs. Mayberry called it, with a curl of her lip, a toss of the head, and a smile, almost of contempt, directed at the hale, hearty, honest-faced old gentlemen who had married her for her pretty face, ten years ago, when he was an immensely rich widower with his handsome half-grown son for a not undesirable encumbrance. They were sitting around the handsome table, discussing their seven o'clock dinner, with the solemn butler and his subordinate in silent obsequious attentionthese three Mayberrys, father, son, and the haughty, well-dressed lady who was wearing a decided frown of displeasure on her face-a frown she had barely power to restrain from degenerating into a verbal expression of anger while the servants were in waiting, and which, as the "We will have dinner ordered door finally closed on them, leaving for twelve o'clock, as it used to be the little party alone over the wine when I was a boy. We will have and nuts, burst forth impetuously. roast turkey with cranberry sauce, I declare, Mr. Mayberry, it is and mashed potatoes and turnips, too bad! I have gone over the list | boiled onions and celery, and all on of invitations you have made, and the table at once. For dessert, pie, to think there is not one-no, not cheese, and cider, and nothing more. one of our set among them, and Marguerite, shall I give the order

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Mr. Mayberry's good old face lighted up warmly as he spoke, and Ernest Mayberry's handsome face reflected the satisfaction and pride he felt in his father's views. Mrs. Mayberry flushed, but said nothing. She knew from experience that, kind-hearted and indulgent as her husband was, there were times when he suffered no appeal from his decision. This was one of those times.

forgotten your son is twenty-three-face as he came straight up to