Next, as to the Council "doing what it ought not to have done." I would beg to call your attention to the fact that the Council this year boasted that it had offered £500, if I remember right, to assist the Archbishop of York in the prosecution of Mr. Voysey. This act I considered to be a direct attempt at malversation of the funds of the E.C.U. and a most flagrant breach of the fundamental rule of the Society-though I notice the strange inconsistency that the Council has not even a protest to utter on the nomination of Dr. Temple to the See of Exeter, who for nine years has been the very efficient and highly distinguished confederate of the writers of the "Essays and Reviews," of whose principles the more obscure heresies of Mr. Voysey are the natural and logical outcome. I well remember a conversation with my Diocesan in which he incidentally lumped together the aggressive Church Association and the English Church Union as equally to be deprecated. I ventured to point out the distinction that the E.C.U. was an association merely for purposes of defence. When that distinction no longer existed I withdrew my name from the E.C.U. I am, Sir, yours faithfully, FRANCIS HUGH DEANE. Stainton-le-Vale Rectory, Lincolnshire, Nov. 15, 1869.

SIR-Mr. Urquhart may be congratulated as being one who is easily pleased, and I think I can promise him that the E.C.U. Council will always be ready to afford him the gratification he derives from what is popularly known as locking the stable-door after the horse has been stolen. Can any one imagine that the Address to the Archbishop will have any practical result, or is intended to have any more than the protest against Secularization in Ireland last year, which was notoriously simply a sop to the Tory Cerberus? When we were able to produce some effect on the Council they had not the means of summarily putting down all opposition which the change of rules effected last December gave them, and on account of which I the next day withdrew from the Union. I do not suppose for a moment that so long as men are satisfied with the unprofitable success derived from a wordy protest that any attempt will be made to quiet or eject them, but let us see Mr. Urquhart, and those who think with him, carrying out practical action in opposition to the Gladstonites, then we may be disposed to admit that the E.C.U. is not simply an association for the support of Liberal theories in Church matters. Yours faithfully, GEORGE JOSEPH MURRAY.

Purbrook House, Cosham, Nov. 20.

MR. BRETT'S LETTER TO THE JOHN BULL. SIR,-I have no desire to occupy your valuable space with trivial criticisms, but I cannot refrain from pointing out the extraordinary fallacy which underlies Mr. Brett's letter in last Saturday's John Bull. He writes of Dr. Temple's appointment to the Episcopate as "this tyrannical and unjustifiable act of the State." Now we all know that Dr. Temple's election to the Episcopate was the pure and simple act of those Clerics who are guardians of the rights, dignities, and privileges of the Cathedral Church of Exeter, in other words of Churchmen, "Liberal Churchmen," themselves. Mr. Brett should put the saddle on the right horse.

As regards the nomination, Dr. Temple is one of the most renowned, resolute, inflexible, and determined Liberals of the present day. He is so Liberal that he edited "Essays and Reviews," a volume which practically denies the truth of Christianity. It was most natural and reasonable, therefore, that Mr. Gladstone should nominate him; it was equally natural that the Whig and Liberal Clerics of the Exeter Chapter should "Parsons naturally and rationally co-operate with, and do the work of, "Liberal" statesmen.

elect him. "Liberal

Mr. Keble, though a Conservative in times past, became bitten with Liberalism in later years, and is not the person I should think of following -more especially as we who are living now see the mischievous result of Dr. Pusey's and Mr. Keble's political policy at Oxford-viz., the nomination to Exeter of Dr. Temple by their bosom friend Mr. Gladstone, who is styled by Mr. Brett "the most highly gifted of the sons of the Church of England." Yours obediently,

6, Lambeth Terrace, Nov. 22, 1869.

FREDERICK George Lee.

RITUAL AND THE "RITUALISTS."

SIR-Let me thank you for your valuable comments on Church affairs. I rejoice at your success and plain speaking.

If the Ritualists had only shown the same amount of energy in opposing the designation of Dr. Temple to Exeter they would have been more highly respected than they are.

Incense, lights, vestments, "no Deans!" free and open Churches, and everybody to do as he likes without the intervention of law or authority, is a grand programme certainly: but if with all these we have the principles of "Essays and Reviews "forced upon us, I can see nothing but collapse, division, sectarianism and ruin. Reigate, Nov. 20, 1869. Yours, etc.,

A. R. FORBES-DAVIDSON.

THE BISHOP-DESIGNATE OF OXFORD. SIR, I doubt whether Mr. Mackarness will have as cordial a welcome in the Diocese of Oxford now that he has voted for Dr. Temple, as would otherwise have been the case.

I hear that at three ruri-Decanal meetings, recently held in different parts of the Diocese, the utmost alarm and dismay were expressed by

men of moderation at the unhappy step he has taken, and in one case a resolution to this effect was proposed and carried. If our good Bishop Wilberforce consents to consecrate Temple, he will surely cloud an Episcopate of twenty-four years with a very black cloud. Nov. 18, 1869. A BUCKINGHAMSHIRE RECTOR.

THE ECUMENICAL COUNCIL. The following items are chiefly from the Tablet :

As yet nothing has been officially published regarding the ceremonial of the Council, but it seems to be understood that the Pope will officiate at the High Altar of St. Peter's at the opening, and that, in consequence of the extraordinary number of Bishops, they will be dispensed from the ancient usage of receiving Communion from the hands of the Pope, as at previous Councils, in token of belonging to the unity of Rome. There is no longer, God be praised, any need of such a test, and it is therefore probable that each Bishop will celebrate previously, as nine hundred Communions would lengthen the Mass to an extent imcompatible with the rest of the opening ceremonies. As it is, it is calculated that it will be ten hours from the moment the Pope leaves his apartments to that of the close of the first day's proceedings. The "Aula" is now very nearly completed, and is closed in by massive doors, over which, in raised gold letters, appear the words of Our Lord to His Apostles: "Ite et docete omnes gentes, et ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi."

His Holiness has been completely occupied this week in receiving the Bishops. A large general audience took place for laymen on Sunday, and a few persons were received afterwards in private audience, among whom were Mr. Colin Lindsay, President of the E.C.U., and Lady Frances Lindsay, M. and Madame François de Maistre (née Lamoricière), on their marriage and return to Rome. It may be well to state that henceforward the lay audiences will be very few and those general, as the Pope's time will be fully occupied during the Council, and all extra fatigue will be avoided as much as possible for him. He is in good health and spirits, but at his age the fatigue of standing without support is a very great one. He went yesterday morning to the Termini to inspect the preparations for the Exhibition in the Court of the Carthusian convent there.

The Archbishop of Lima, Mgr. Goyeneche, has attained the great age of 94 years, and is unable to undertake the journey from Peru to Rome. Having received the Papal permission to be absent from the Council, the aged Prelate has sent to the Holy Father a gold pastoral staff, valued at more than £2,000, which was presented to his Holiness on the 8th inst. by the Very Rev. P. Gual.

The students of the University of Quito have offered to the Pope all their prize medals; and the President of the Republic of Ecuador, Signor Garcia Moreno, incited by the example of the young men, sent at the same time the splendid jewelled medal which had been given to him by the State as his official decoration. Captain Gordon some days before had presented an offering of £2,880 on behalf of the English Catholic

Committee.

Last Tuesday a solemn High Mass was celebrated at St. Chad's R.C. Cathedral, Birmingham, on the occasion of the departure of the Bishops for the Ecumenical Council, During the function a curious incident occurred. A gentleman, an Oxford graduate, entered the Cathedral, arrayed in his collegiate habiliments the full dress of a gentleman Commoner-and walked straight into the sanctuary; where, having genuflected to the altar and bowed to both choirs, he then prostrated himself before the Bishop, who was then seated on the throne, and offered a large and splendid gold medallion for presentation, as was understood, to the Pope. The Bishop accepted the offering and gave his blessing to the donor, after which the gentleman retired, his unexpected appearance having cansed no little surprise to the Clergy engaged in the function and to the congregation.

The Univers publishes a letter from the Bishop of Laval, deploring the publication of Mgr. Dupanloup's letter on the subject of the personal infallibility of the Pope.

The Bishop of Marseilles, in a Pastoral to the Clergy of his Diocese, recommends the recent letter of Mgr. Dupanloup, the Bishop of Orleans, on the subject of the Ecumenical Council. He says:-"We could not express so powerfully sentiments which are our own. The excellent Priests of our Diocese will see in Mgr. Dupanloup's letter with what prudence it is necessary to consider questions which have been raised so inopportunely, and how, in the heart of Mgr. Dupanloup, his love for the Pope is mingled with his love for the Church."

The Synod of the Greek Catholic Bishops (which lately met at Damascus) has ended its sittings. The decision has been come to that the Patriarch Melchitus shall go to the Ecumenical Council at Rome, with eight Prelates, the others remaining at home for reasons of age or of health.

PROTEST AGAINST DR. TEMPLE'S CONSECRATION TO THE OFFICE OF A BISHOP.

I have kept silence as long as I can. To keep silence any longer would be in my judgment a sin. I am one of those on whom old recollections for Dr. Temple and I were intimate friends twenty years agohave imposed restraint up to this instant. Like them, I have clung to the hope that so great a scandal and calamity as his consecration to the office of a Bishop might, by God's mercy. yet be averted. This hope has been hitherto signally disappointed. The chief adviser of the Crown, regardless of the distress he is occasioning, turns a deaf ear to the remonstrant voices which reach him from every quarter. Dr. Temple shows no unwillingness to be thrust upon a reluctant Diocese. A majority of the Chapter of Exeter have sanctioned-not resisted, but sanctionedwhat I permit myself to call a flagitious and tyrannical abuse o official prerogative. The time for silence is, therefore, quite gone by. No earthly regards whatever shall now deter me from speaking out my mind. A man's highest duty of all is the duty which he owes to his God. To be afraid of offending persons in power by saying what one holds it to be one's duty to say on such an occasion as the present; to set ties of personal regard before the sacred cause of Christ and the welfare of that Church which He purchased with his own blood is, indeed, to be a disloyal traitor and a cowardly wretch.

I hold it to be my plain duty, then-a duty imposed upon me by my ordination vow-solemnly and publicly to protest against Dr. Temple being made a Bishop; and hereby, in the Name of God, I do protest. I declare that, in the judgment of thousands besides myself, his consecration would be a grievous injury and insult to the Church, a heavy blow to the truth, a great discouragement to faith and piety, a stumblingblock in the way of all. It would be even an outrage to common decency-almost to common sense.

My ground for this assertion is the fact that Dr. Temple is only known as a divine for his complicity in a volume of infidel "Essays and Reviews," against which a majority of the Clergy have publicly protested, and which Convocation and the entire Episcopate have emphatically condemned. In the language of the Westminster Review, that volume discards the Word of God, the Creation. the Fall; redemption, justification, regeneration, and salvation; miracles, inspiration, prophecy; heaven and hell; eternal punishment and a day of judgment; creeds, liturgies, and articles; the truth of Jewish history and Gospel narratives. A sense of doubt is thrown even over the Incarnation, the Resurrection, and Ascension; the divinity of the Second Person; and the personality of the Thud." Such is the work to which Dr. Temple is the leading contributor, and of which no less than twelve editions have appeared already.

It has been urged, in extenuation of Dr. Temple, that his contribution to this blasphemous volume is the least objectionable of all; and that he can only be held responsible for the injury which his individual essay has occasioned. The hollowness of this excuse has been exposed by his own close friend, Archbishop Tait. If seven assassins were to fall upon a man and slay him, would the plea be allowed that the wound inflicted by the first was the least ghastly of the seven, and might not, perhaps, by itself have occasioned death?

But, having read over Dr. Temple's essay with great attention, I declare that it is all of a piece with the rest of the volume, undistinguishable from the context in which it stands-except, perhaps, by its greater deficiency in logical power and grammatical propriety. I assert that it is the work of an unbeliever in Christ's religion-supposing, of course, the writer of it to mean the things which he says.

Let it not be asked-Then why are not the heretical passages singled out; and the writer formally tried for heresy? The answer is at least five-fold. (1) They have already been singled out twenty times. But (2) a man may easily so express himself that no single sentence shall fully sustain the weight of a charge of heresy against him; while yet the result of his many sentences shall be unmistakably heretical. Accordingly (3), the Bishops and Clergy of the Church have already solemnly recorded their authoritative condemnation of the blasphemous volume under discussion, and of Dr. Temple's contribution to it in particular. Then, further (4), we are at this time without a competent Court of Appeal. Lastly (5), to abstain from prosecuting for heretical teaching a Clergyman who never in his life held a cure of souls is one thing; to give him authority over the Clergy of a Diocese is quite

another.

It will be seen that I consider the infidel essay in question in itself a fatal bar to Dr. Temple's consecration to the office of a chief pastor. I pass over his entire lack of theological attainment and ordinary parochial experience. That his one qualification for the office of a Bishop in the Church of Christ should be that he is branded with complicity in a blasphemous publication-this I solemnly protest is something worse than shameful. He has published, besides, some "Sermons," indeed; but (in the words of his reviewer in the Guardian) a perusal of them is calculated to deepen rather than to allay misgiving. The best passage might have been written by a Socinian. It is of Dr. Temple's contribution to Essays and Reviews," however, that I speak. And I assert that no withdrawal of his essay from circulation now can be of any avail; no, nor his expression of regret that his essay has been productive of terrible mischief. For a man with ordination vows upon him, indeed for any man not to be truly

sorry that he has been an accomplice in slaying those souls for which Christ died, would be even devilish. How can the "being sorry" for so heinous a sin constitute fitness for the apostolic office."

For, let me ask-apart from the present indignation, the future mistrust, the abiding reproach-with what face is such an one to deliver 1 charge to the Clergy over whom he is thrust? With what decency can such an one presume to examine candidates for ordination, and ascertain their fitness for holy office? How is he to dare to go about a great Diocese, preaching to men who are aware that he holds heretical opinions? How, without stultifying themselves, can the Bishops acccept as their assessor the very man on whom ye terday they passed a sentence of condemnation? Is the solemn mockery really to be gone through of asking such an one if he is "ready with all faithful diligence to banish and drive away all erroneous and strange doctrine contrary to God's Word, and both privately and openly to call upon and encourage others to do the same," while his complicity in an infidel book is notorious? What else is this like but selecting a condemned criminal to be a judge in civil causes?

Dr. Temple's great persoual energy and singular administrative skill, as well as his attractive social qualities, are matters utterly beside the present question; while his high moral character is precisely the thing which at this time occasions most offence and astonishment. As a man of honour, he ought to be aware that he cannot accept of the highest office in the Church of England without forfeiting his claim to be regarded as an honest person. Those doctrines which he does not himself conscientiously hold he cannot honestly require that others shall teach. Those errors which he has himself been an accomplice in disseminating he cannot honestly undertake to banish and drive away. I grieve-it would be hard to say how much, to have to write such things concerning Frederick Temple. I have kept back as long as I could, as long as I dared. But "magis amica Veritas." This life, what remains of it-these powers, such as they are-are consecrated to the blessed service of Him whose Holy Word Dr. Temple has most shamefully handled; whose holy religion Dr. Temple, with six other dishonest persons, has most heartlessly assailed. He is the aggressor-not I. To shrink from uttering a solemn protest against his consecration to the Apostolic Office I should be utterly ashamed.

Liberavi animam meam. But I beg leave respectfully to inquire, Have not our Bishops got something to say to all this? Our Right Reverend Fathers in God-our chief Pastors, the men whom we hold in so much reverence only because they sit in the Apostles' seats; are not they going to interfere to prevent this terrible scandal-the perpetration of this gross iniquity? Nay, without them, it cannot possibly take place. And what is the relation in which they stand towards "Essays and Reviews,” and towards Dr. Temple? "This Synod," (said they in 1864,) "this Synod doth synodically condemn the said volume as containing teaching contrary to the doctrines received by the United Church of England and Ireland, in common with the whole Catholic Church of Christ;" and they commented specially on Dr. Temple's contribution to that volume. Can they, in 1869, consecrate the same Dr. Temple to the Apostolic Office, and make him a chief Pastor in the Church of Christ? "A Bishop must be blameless," saith the Spirit. "Moreover, he must have a good report of them which are without." Does a man whose writings are under a sentence of condemnation synodically pronounced by the Bishops themselves; a man against whom an evil report is goin g up every day from every quarter of the Church;-does such an one correspond with this designation of fitness for Episcopal Office? "For a Bishop must be blameless, as the steward of God, holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." Such is the Divine precept. And-"I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, doing nothing by partiality," is the adjuration with which the message is handed on to every individual Bishop of the Church for ever. Will three of our own Bishops presume, in the face of such awful words, to consecrate Dr. Temple? It is thought that a Church which makes no effort to purge itself of heretical teachers becomes terribly guilty in the sight of Almighty God. Let it be freely conceded that the process of expulsion is well nigh impracticable, when the machinery is quite out of gear and unduly cumbersome. But what is to be thought of admission admission into the place of highest dignity and trust within the Church-of a man whose writings the Church has already actually condemned? above all, the admission of such an one by the very body which only yesterday pronounced his sentence of condemnation? "I should have refused to admit the author of the essay in question even to the Holy Order of Deacon "-is the faithful testimony of Bishop Trower before the Dean and Chapter of Exeter. Which of our Bishops would not say the same? And is it credible that such an one is about to be consecrated to the Apostolic Office?

That so flagrant a scandal, so deplorable a calamity, may not befal this Church of England, I will not cease to hope as well as to pray. That it would involve in guilt every individual implicated, none may doubt. I do therefore hereby solemuly protest against Dr. Temple's consecration to the office of a Bishop; and I do so in the Name of God the Father, and of God the Son, and of God the Holy Ghost. JOHN W. BURGON.

THE TWELVE DAYS' MISSION.

Some persons have pronounced the Mission a failure because they say the poor and ill-clad classes have not attended. To those who consider the Mission unfitted for the higher classes we commend the following from Mr. Bennett's opening discourse at St. Paul's, Wilton-place:"Some of those present were rich, and as they sat in those beautiful pews before him they might think that the Mission was very good for the poor, for their servants, for what they called their inferiors, and so they might, with a sort of condescension, patronise the Mission but take no part in it. They might think it a very good thing for an enthusiastic set of Clergymen to come to try to benefit the people, but keep aloof from it all themselves, feeling that they were far above such a state of things, that they knew quite enough about religion in the Church, and that, being rich and well-educated, they were out of the question in such a case as that. Now, let him tell such persons with all affection that that Mission was for them, for the rich in that particular place. Oh, do remember,' continued the Preacher, Dives in the parable. Lazarus, the poor man, the uneducated man, the ignorant man, was saved; Dives, the rich man, "clothed in purple and fine linen"-as you are "faring sumptuously every day as you do was lost. Your soul, when stripped, as it will be one day, of all external meretricious accidents, will be just the same as the soul of the poorest beggar that stops at your door and asks you to give him an alms. Bear with me for saying this. Do not be ruffled and angry with me for saying that I love your souls and care nothing for your bodies, because I tell you that God wants you to be saved as well as the poor; and that you have a great deal more need of this Mission than many of the poor. Oh! pray do not patronize our Mission: keep not aloof from it; bring yourselves down a little for salvation's sake. Pride is your great sin. Strive to get rid of it. Come and join with your brethren all over London these twelve days, and learn what Christianity is that it is the religion of humility. But there must be no sham, no pretence; there must be heartiness in you as well as in us. Get rid of reserve, which is one great fault of the English nation; get rid of formality; get rid of stiffness; have no distrust of the Mission Clergy. It is love to souls alone that has brought us to London for these twelve days, and you will send us back disappointed if you do not come to us." The Mission at All Saints' Church, Margaret-street, is thus described by the Times:-"The afternoon Services commence with prayer, partly extemporary. The Clergyman then takes his position at the entrance to the altar, reads a portion of Scripture, and then gives an exposition. After the address a hymn is sung, while the congregation is kneeling. This is succeeded by a prayer and benediction, and the announcement is made that the Bible-class' will commence in about five minutes, the congregation being asked to remain. Another portion of Scripture is read, followed by a second address. A similar proceeding is adopted in the evening at eight o'clock. Occasionally the first address (for it cannot properly be called Sermon) is delivered from the pulpit. There is no regular choir nor instrumental music. The singing is led by some of the ministers and juvenile members of the choir, who are stationed in the body of the Church. These meetings have attracted a good deal of attention, and are well attended both afternoon and evening. Mr. Body is most able, zealous, and devoted, and has been delivering addresses that would have done credit to George Whitfield, John Wesley, or Father Hyacinthe. His whole soul appears to be in his work; he speaks with great eloquence, power, and intense earnestness. His appeals to his hearers when urging them to immediately decide for Christ are most pathetic and touching. The effect of his address is great. Numbers of persons are evidently deeply impressed. Many seem to be engaged on their knees in prayer while he is preaching, others are affected to tears, and all are listening with rapt attention to his earnest entreaty that they should one and all accept there and then God's offer of mercy. Although Mr. Body's addresses and mode of delivery may by some be termed to a degree sensational they cannot truthfully be so designated. When he, in a winning and subdued tone of voice, affectionately implores those who listen to him to surrender themselves at once to the Lord, and subsequently thunders forth his anathemas against the apathetic sinner sleeping on the verge of a precipice, unconscious of his imminent danger, and urges him to rouse himself from the slumber of death and the Lord will give him light, he is only doing what Whitfield and John Wesley did before him, and with such great results. After each Service Mr. Body intimates that he is waiting all day in the vestry to see, converse, and pray with all penitents who may desire advice as to the salvation of their souls. He says plainly that he has no power in himself of absolving from sin, and pointing to the image of our Blessed Saviour, over the altar, he says it is to Him, and Him only, that the sinner must look for forgiveness of sin and for peace. He afterwards said, 'If you come to me I don't ask you, if against your conscience, to confess your sins to me. I will receive and talk to you in your own way. I will not bind you to any particular form. I will advise with you, read to you, pray with you. I desire not to interfere with the prejudices of any one. My only wish is to assist you on the road to peace with God through Jesus Christ."

The Record gives the following description of the Service at St. Michael's and All Angels, Shoreditch:-On Sunday morning the Mission preacher was Father Burridge, of Folkestone. His subject was the

character and fall of Judas Iscariot, the betrayer. There was much in the Sermon that was earnest and searching, but mingled with this there were sharp controversial hits. Thus, on the well-known question, "Why that Judas was the first "for cheap worship," and he drew the inference was not this ointment sold . . . . and given to the poor," he observed that those who now deprecated expenditure on beautifying Church Service, dragging its promoters before the law courts, and opposing their entry on the Priesthood, are followers of Judas. Again, in form, Judas, after his awful sin, did all that was required of the penitent, confessing to a Priest, making restitution, &c., but he did it with a hardened heart, and therefore it failed of effect. Even he might have been pardoned had he fallen at the foot of the cross; and then-pointing to the altar-the preacher directed attention to the body of Christ about to appear thereto that altar, shortly to reek with His blood-and so on, proclaiming in the strongest terms the doctrine of the corporal presence. The cere-. monial observances at this Church are far more pronounced han at St. Alban's. At 11 a.m. a procession entered from the vestry, headed by boys swinging censers. Next came the crucifix-bearer, supported right and left by boys holding candles; then the choristers, beginning with the smallest boys, and rising by steps in age; the Priests coming last, clad in light-coloured vestments, the last wearing a cope, and with black caps on their heads. The procession passed first along the north aisle, and then returned by the middle aisle to the altar. The choristers took their places, and the Priests retired to the vestry. In about ten minutes they re-entered, clad in rich vestments of red velvet and gold. And now the Mass was proceeded with. To describe in detail the genuflexions and posturings in this beautiful worship would certainly not be to edification. One or two points must suffice. The reading of the Gospel was attended with special demonstrations. The two high candles were brought up, and Priests and assistants were posed in the most emphatic manner amid the clouds of incense. Again, in the chanting of the Nicene Creed, the congregation fell on their knees at the words "He was made man," &c. And so, in the "Prayer of Consecration," action was made to signify the idea of a visible presence. The number of communicants was less than twenty.

The Clergy of St. Augustine's Church, Haggerstone, have during the past week held open air Services in addition to those held daily inside the Church, and on Sunday afternoon they organised a crusade. At half-past four the choir and Clergy in surplices started from the Church, round the parish chanting litanies and hymns. A boy walked in front and having formed into a procession numbering about fifty, set forth carrying a processional cross, and a number of banners were carried. An enormous crowd followed. On arriving again at the Church, after about an hour had elapsed, the large concourse of people was invited in, and was addressed by the Rev. Mr. Hillyard, Rector of St. Lawrence, Norwich, who invited the people to attend the Evening Service at seven o'clock. At that hour the Church was crammed. Mr. Hillyard, who is an eloquent, but withal very plain-spoken preacher, was listened to with attention for an hour. He strongly advocated Confession. The mob was very orderly during the crusade, many people joining in the litanies.

On Thursday a Conference of Clergy taking part in the Mission movement was held at Sion College, in order that they might compare notes in reference to the attendances at the Services, &c. There was a universal expression of thankfulness for the success of the Mission so far. Thousands of people, it was said, come every night who have never been to a place of worship. There are scarcely any that do not attract 200 people, and many two or three times that number, so that considering there are about 120 Churches taking part, besides congregations in schoolrooms, it might be fairly estimated that the whole number daily attending the Mission was 35,000 as a minimum. Great unanimity is said to have prevailed at the meeting, though there were Clergy of very different schools of theology present.

The Rev. J. Edwards. of Prestbury, has continued his course of Sermons at All Saints', Lambeth. The attendance has been very fair considering the neighourhood, and though decently dressed, the congregations have consisted of real working men and women, and frequently numbers of rough, unwashed boys have been attracted to the Church by the Services. We are informed that on Sunday evenings frequently over a hundred lads from the neighbourhood of the New Cut, in their weekday clothes, with unwashed faces and uncombed hair attend the Church, attracted doubtless by the heartiness of the Service and the cheerful aspect of the Church. On Wednesday, Thursday, Friday, and Saturday evenings Mr. Edwards spoke chiefly of the duty of Confession. He showed the great need of it-in fact, the impossibility almost of a soul being kept in a state of grace without it; and we know that Mr. Edwards' affectionate and earnest manner has convinced many of the necessity of practising the ordinance of Confession, who before were opposed to it. His Sermon on Sunday evening on the duty of persevering in a religious life must have awakened reflections even in the most careless, and a large congregation listened to it with breathless attention. There in matters of ritual, processions, flowers, candles, &c., but who were very were many persons, he feared, who were very Catholic in some mattersProtestant regarding Confession and early Communions. For his part he preferred Confession and Fasting-Communions to all the processions, flowers, and candles in the world. The Mission will close this (Wednesday) evening