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NOTE.-At page 70 I have quoted in a foot note, a verse from Keble's Hymn on Gunpowder Treason." There are some slight verbal inaccuracies, of which "where" for "there" is the most considerable. But besides this, since the sheet in which the verse occurs was printed off and placed beyond ordinary correction, it has been publicly announced that in the next edition of Keble's works-the 96th-the words "not in the hand," will be altered to as in the hand," and this by the authority of Keble himself, before his death. I may here take the opportunity of stating that I have not quoted anything from any uninspired author, however illustrious, as the exact measure of my own meaning. In the present instance, being in ignorance of the reason of the alteration, I prefer the reading of 95 editions and Keble's first thought. It is a consolation to think that the vibration of poets and theologians cannot affect the eternal reality and perfection of the gift of Him in whom is no variableness neither shadow of turning!"

8. We are told of the deep symbolism of these things and of their effect on the mind. I have already spoken of the doubtful character of symbols acted in gold or jewels or other riches, and of their doubtful effect even on the minds of those who defend and use them. But besides this, let me observe that symbols, in the ordinary sense of the word, are of value, like other forms, just in proportion as their meaning is clear and well understood. Now are even their advocates in this instance, agreed about their meaning? And surely the fact proves that they are neither understood nor received, in many cases, by the people.* The minds not only of many just persons, but also, alas, of many who need conversion, are filled with distrust and suspicion. This surely is an effect which the authors of it themselves must deplore.

Doubtless there has been an effect not always to be deprecated, in the case at least of some of those teachers who hold what are generally called extreme views of Ritualism. But surely it is to the zeal and earnestness of these particular men, and not to their peculiar views, that any real success is attributable. We must all honour the virtues which stir us up to greater fidelity in

* 66 "There is no greater mistake than for a man to say, 'I am going to teach my people doctrine by wearing certain vestments and using certain forms.'"-Archd. Denison.

the love of Christ. But it is possible for virtues themselves to suffer by the connection in which they are found. In the needless contest for things of doubtful value, their force is absorbed and the tendency to dangerous reaction increased. Moreover, I think no one can carefully analyze the results of all kinds that have followed the ritual development, without seeing that what is good in those results might have been greatly multiplied, and no danger either direct or reactive, inflicted upon the Church, if only the men of whom we speak, had avoided the excesses which have caused their "good to be evil spoken of."

To come to the point: whilst I admit that dirt and sordidness are things to be abhorred everywhere, and that luxury at home is inconsistent with plainness at Church, I cannot agree that the Church must therefore be sacrificed to luxury. Even on the limited ground which I have here, for the moment, taken, and without considering the characteristic principles of Christian Public Worship, I cannot but declare my honest conviction that moderation, which is not out of place anywhere, is a more seemly gift to God, in the apparel and decoration of the Sanctuary, than the most costly and attractive display.

But I may no longer keep the fellowship of Christ

out of sight. The gift of agreement is, after all, Christ's chosen gift in Prayer and Praise, in Oblation and Eucharist, and therefore the best, enabling us to offer all others that may be offered. I am willing myself to be bound by this rule. If the real living law of the Church required me, I would even submit "for my brethen and companions' sake" to practices, being only forms, which would be a shame to me after what I have writtenlooking, however, to a new reformation to be brought about by fair discussion in the Councils of the Church. But as they are innovations upon the simpler and, as I think, far more refined practices and forms of the English Church, I will have none of them.

IV,-One objection remains briefly to be noticed. It may be said that, on the principles advocated, improvement in matters of ritual is rendered impossible. And a certain progress in the restoration of our Services and Churches is pointed out as due to special efforts against very general opposition.

This progress I admit. But what is it? Is the world much better? Is sin extinct? Moreover, I say that so far as this progress has resulted from any violation of the See Lecture I, Saviour's rule, it is more apparent than real. There has page 2. been an equal or even greater development of destructive

elements. A stream falls over a cliff. At first the water

keeps together in one mass; but as it accelerates it breaks, by an inevitable law, into drops, and, if the descent be great enough, becomes a cloud. I fear that in the relapse of Churches into "various uses,"* which is the real result of innovation, we see the effect of undue acceleration and the threatened conversion of unity into a mist. It may be that as we ourselves, like a kind of spiritual Israel, inherit the Canaan of others, so, in our turn, we are erecting our beautiful Churches for others, now our enemies, to occupy, unless we learn that in worship, above all other things, union is strength.

With true unity, progress is safe and no desirable change is impossible; whilst disunity renders everything possible except the revision and alterations that are reasonable. I know that some think that their external appeals destroy the demon of discord, by the force of attractiveness. They remind one of Moses slaying the Egyptian : he thought he had liberated his people he had to flee to save his own life.

I am not adverse to tasteful improvement, only I am willing to do without it, unless I can get, with it, something better. I am willing, even as in the case of this

*Prayer Book Preface Concerning the Service." The whole realm shall have but one use."