comes into requisition, and a surpliced individual makes his way to the reading desk, and mumbles in the most unmusical of Oxford drawls,

"Drop down, ye heavens, your dew from above:

And let the skies pour down righteousness.

Let the earth open, and let them bring forth salvation:

And let righteousness spring up together.

Send forth, O Lord, the Lamb;

To be the Ruler of the earth;

From the rock of the wilderness :

Unto the mount of the daughter of Zion."

The "Prophet," having read these words, shuts the book, and stands with closed eyes waiting for any revelation that may come to him. What did come was not very intelligible to the congregation. The prophet mumbled to himself for a few moments, and then in a harsh, startling, shrieking voice, cried, "Come! come, Lord Jesus!" repeating these words several times. Thus he made an end of prophesying. The congregation seemed deeply impressed by it, although, perhaps, no one could have told on what grounds. The "Evangelist," we suppose, next appears. He walks to another desk, and reads the "Gospel" for the day. The Epistle and Gospel are read by different persons for a somewhat mystic reason. We are carefully informed that "while there is but one celebrant, to show that mediation is by our Lord Jesus Christ, there is another truth to be symbolised; namely, that there is a two-fold procession of grace from God, answering to the two persons in the Godhead whom the Father sends forth for the salvation of men—the Son and the Holy Ghost. This truth finds its fullest expression in 'Apostles' and 'Prophets,' but it is also indicated in the use by the Angel' of the Church (who in this service represents Christ the Great High Priest entering alone for us into the presence of God) two of whom he sends forth to read-one the Epistle, as the preparatory portion; the other the Gospel, the very substance and heart of the Scriptures." It has been reserved, then, for these modern "Apostles," who have restored the true apostolic worship to the Church, and who are therefore the chief reason for our Lord's instant appearing, to be guilty of an act of blasphemy without parallel even in the most superstitious periods of Church history. It is plain enough that these irreverent fanatics are aiming at a representation of the "ever blessed and glorious Trinity." The old man in the cope who presides, and whose principal work throughout the service is to lift up his hands and eyes, and to bow first in this direction and then in that, represents the Father, and his two assistants who read the Epistle and Gospel represent the Son and the Holy Ghost! Can blasphemy further go?

After the Gospel has been read a homily is preached. The good man had it all written, and, with his manuscript ostentatiously displayed, he was ushered into the pulpit with considerable parade; but it was scarcely. worth while to get up so high to say so little. The poor preacher either

could not see to read his manuscript, or he did not understand what he was reading. More than once he finished one sentence with what was properly the beginning of the next, and then finding this did not make sense, began over again;-to leave out now, some of the words of the original sentence, and to make them the beginning of a new one. Thus for five minutes he laboured, and his homily was at an end. He impressed upon his hearers that the true way to prepare for the Lord's coming was not to get into debt, and never to put their names to bills. It should be added, that the Irvingites make a distinction between the homily and the The sermon, of an hour's length, is preached in the afternoon. After the homily the Creed was intoned by the celebrant and the congregation, and thus closed the preparatory service.

sermon.

The service thus far has been introductory. The offertory now takes place the following reason being given for introducing it at this stage: "As it was when Melchizedek, the priest of the most High God brought forth bread and wine for the refreshment of Abraham and his men, that Abraham gave him tithes of all: so it is in connection with the holy Eucharist, in which the true Melchizedek feeds His Church with His body and blood in the use of the same material elements, that the faithful most fittingly bring up to Him through whose sacrifice and intercession all blessings flow, that portion of their income which God has in all ages reserved to Himself. The tithe is paid to God as a debt, due from all alike, rich and poor; but, in addition to this, the people bring up their offerings according to the measure of their wealth and liberality." "The whole of the tithe," be it observed, is devoted to the support of the "Apostles," who prove their apostleship by being the very reverse of him who closed the most touching address an apostle ever delivered with the words, "I have coveted no man's silver or gold or apparel-yea, ye yourselves. know that these hands have ministered unto my necessities, and to them that were with me."

After the offertory the bread and wine are brought up, and placed upon the altar Sundry prayers having been said, or rather, monotonously intoned, the celebrant consecrates the bread and wine and here his priestly egotism and arrogance appear in full force. He not only prays God to bless and sanctify the bread and wine, but himself, as clothed with the authority, and representing the person of Christ, also blesses them in the name of the Father, Son, and Holy Ghost. Strangely enough, this is said to be in obedience to our Lord's command. The words, "Do this," are interpreted to mean, "Do what I have done; bless the bread and the cup in remembrance of Me, and also in recognition of the truth, that all spiritual blessing, and change, and transformation, are effected by the Holy Ghost." The consecration over, there is a long pause. The chancel is lighted up, lights are placed upon the altar, and incense is set burning. The reason of this pause, we are informed, is not arbitrary. "The Church, thus receiving from her Lord, in a sacramental mystery, the gift of His

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body and blood, does not proceed instantly to feed upon them, as a too literal following of His example might seem to require; but first presents them to God as the true memorial of the precious sacrifice of His cross, and pours out her heart unto Him in prayers and intercessions for all men. It must be remembered that our Lord, when He instituted the supper, had not entered upon His work of intercession as He now fulfils it before His Father, for His offering was not fully prepared, nor had He been clothed with His high-priestly vestments by resurrection from the dead. His abstaining from prayer after He had consecrated the bread and the cup, may have been an intimation that He must first ascend into heaven with His perfected sacrifice before He could, in the fullest sense, plead it with the Father."

In consecrating the bread and wine the celebrant stands with his back to the people, and lifts the elements high above his head, after the manner of Romish priests. "Incense" is then "offered," while the following anthem is sung :"Incense and a pure offering, O Lord of Hosts, Thy holy Church presents unto Thy name: and when the cloud covers the mercy-seat, look forth upon Thy people and speak peace." After a prayer has been read “in commemoration of the living," another prayer follows "in commemoration of the departed." It is in the following terms:"And now, heavenly Father, rejoicing in the blessed communion of all Thy saints, we remember before Thee all those who have departed in the faith. We venerate their memories; we give thanks to Thee for Thy great grace and many gifts bestowed upon them, through whom such benefits have come to us in the dispensation of Thy Gospel. And we pray Thee that of Thy mercy thou wilt keep them in rest and peace, unto our common perfecting in bliss in the day of the glorious resurrection." Notwithstanding this, the "Apostles" are careful to explain that they do not offer prayers the dead! Having made special mention of John the Baptist and the Blessed Virgin, the "Apostles" thus connect themselves with the apostles, martyrs, and confessors of the past:-"We commend unto Thee those who, in these last times, have rejoiced in Thy returning grace unto Thy Church, in the reviving of the ordinances which Thou gavest at the beginning, and in the manifestations of the gifts of the Holy Ghost." A prayer having been said for the speedy coming of the Lord, the communion is administered, the people going up to the "altar in groups. Considerable confusion prevails until all have received the elements from the presiding “Angel” and his assistant, but when all are once more in their places, the service of the morning is concluded by the singing of the Te Deum.

for

As we have already said, there are services in Gordon Square besides those on the Lord's day. Every morning and evening throughout the week there are services intended to be the spiritual antitypes of the daily morning and evening sacrifices of the law. These take place at six in the morning and five in the evening. The principal parts of these morning and evening services are, first, confession of sin, with absolution, followed

by a prayer of dedication; second, the reading of the Scriptures, with the reciting of the Apostle's Creed; third, the singing or chanting of a psalm; fourth, prayers, in the four-fold form of supplications, prayers, intercessions, and giving of thanks, and lastly, a brief address from the "Angel" of the Church. Christmas, Easter (including Good Friday), Ascension, and Pentecost, are commemorated, together with All Saints' day. Besides the formal services at which we have glanced, there are meetings for extemporaneous prayer, in which liberty is given to any who may be moved to pray, in order that there may be the fullest opportunity for expressing all the desires and aspirations which may be awakened in the hearts of the members. We are assured that very remarkable manifestations continue to take place, and that not only the clergy, but women and children, give evidence of being the possessors of supernatural endowments. There are services for private confession and absolution, and for the anointing of the sick in the former case to give an opportunity to sore-burdened hearts to receive consolation from one who has authority to pronounce forgiveness; and, in the latter, to heal sicknesses which have been beyond the reach of medical skill. The consecrated elements of bread and wine are kept upon the altar from one Lord's-day to another, that they may be in readiness to be administered to the sick, but chiefly as a symbol of the spiritual presence of Him who has made them to be His body and blood. In token of His thus making His sanctuary His habitation, a lamp is kept always burning before the altar,-light in a house being a sign of occupancy.

In our next we shall glance at the organisation and doctrine of this socalled "Catholic and Apostolic Church;" but, from what has here been said, the reader will, doubtless, be prepared to admit that there is simply no Church in existence which can be more un-Apostolic in its mode of worship than the one which, during the last forty years, has laid claim to be the sole representative of " the Church which was at Jerusalem."

AMONG THE SECULARISTS OF THE METROPOLIS.—I. THERE is a saying to the effect that "one-half of the world does not know how the other half lives.' The principle involved in this I take to be, that one-half the world is very ill-informed respecting the other half. I confess that during the last few years, contact with some of the obscurer developments of human nature has taught me very much I did not know previously. The teaching has been in more directions than one, and I may particularly observe that it includes a clearer exposition of certain Scripture phrases than I could have found in books of man's writing. I think I understand better what the Bible means when it speaks of men "dead in trespasses and in sins;" when it tells us of some who are "dead while they live;" when it refers to "great swelling words of vanity," "perverse

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disputings," " 'speaking lies in hypocrisy," and many other evils which exist among men. If it be observed that this learning relates to "the night-side of humanity," it will be remembered that it none the less demonstrates the wonderful insight into men's character and tendencies, with which the inspired writers were endowed. But, as I wish to deal with facts in a practical manner, and not to speculate, I shall endeavour to relate a portion of my experience for the benefit and information of others.

The first thing I shall mention is, that when decent Christian people are at their chapels and churches, for the worship of God, there are multitudes who are occupied in a very different way. Those to whom I especially refer congregate in the streets and open spaces of the metropolis. This happens at certain places all the year round, and at other places only during the summer months. At these centres of meeting there are preachers of the Gospel, but alongside of them there are lecturers and disputants arguing for and against the truths of religion. The miscellaneous crowds are divided in their opinions and preferences: some liking to hear the preachers, and others approving rather of lectures and discussions. The majority of both classes never enter a place of worship, and if Wisdom did not utter her voice in the streets, they would never hear her. A very large proportion, even of those whose sympathies are with religion, will not frequent the sanctuary. The remainder, whose tendencies are more or less thoroughly infidel, will not listen to the open-air preachers, and would not hear the truths of religion explained and recommended at all, if it were not for the direct opponents of unbelief. In the winter months a good many of the persons indicated gather, on Sunday evenings, in halls and other places, where meetings are held for lectures and discussions.

These places of rendezvous are of two kinds, one is of those which are in the hands of infidels, and the other of such as are presided over by Christians. In a few instances the presidency alternates, the infidels taking the lead one evening and the Christians another. Debate is allowed in all cases. When the infidels are at the head, Christians are their opponents, and when Christians lead, the infidels oppose. Wherever lectures and disputations take place, the Christian work is aided by the distribution of religious tracts, of a suitable character. These tracts are mostly supplied by the Religious Tract Society, which has generously granted myself in particular an unlimited number. To show what use is made of the tracts, I may observe that at one place in Somers Town, St. Pancras, I gave away nineteen hundred and fifty during four Sunday mornings. One day I distributed six hundred in an hour and a half. All sorts of people receive them, Jews, Romanists, Infidels, and others. only thing required to secure their ready reception is that they bear upon the evidences of religion. Other tracts, such as are in common circulation, are much less willingly taken, although a good many of these can be given away. It is not the Christians only who have their tracts; the North

The