5. Resolve with God's help to conquer sin, and to "continue Christ's faithful soldier and servant unto your life's end."

NOTE. "If there be any of you who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me (i.e., his parish priest) or to some other Minister of God's word, and open his grief; that he may receive such godly counsel and advice, as may tend to the quieting of his conscience, and the removing of all scruple and doubtfulness." (Prayer Book, p. 241).

NOTE 9.-SYMBOLICAL MEANING of Colors.

WHITE, the color of purity, peace, and joy, is used from Christmas Eve until the Octave of the Epiphany (except on Feasts of Martyrs); on Maundy Thursday at the Celebration; from Easter Eve until Pentecost (except on Martyrs' Days); on Trinity Sunday, on S. Paul's Conversion; on all Festivals of the Blessed Virgin, the Nativity of S. John Baptist, S. Michael and All Angels, All Saints' Day, and Saints who are not Martyrs; the Consecration and Feast of the Dedication of a Church, and the Service of Confirmation, and of Holy Matrimony.

RED, the emblem of blood and fire, used from Whitsun Eve until the following Saturday morning inclusive, as symbolic of the tongues of fire which rested upon the Apostles; Feasts of Martyrs, in reference to sealing their testimony with blood; Holy Innocents' Day when it falls upon a Sunday.

PURPLE OR VIOLET, the emblem of penitence and mourning, is used in the church during the Season of Advent until Christmas Eve; from Septua

gesima all through Lent until Maundy Thursday (when it is white at the Celebration). On Ember Days (except at Whitsuntide); on the three Rogation-Days (at any special Rogation Service, whether Litany or Eucharist-but not at Choir offices, or ordinary Eucharists); on Holy Innocents when it falls upon a week day, and at Funerals.

GREEN, the symbol of hope and peace, is used from the Octave of the Epiphany to Septuagesima, and from the day after Trinity Sunday to Advent, except Festivals, and Ember Days.

BLACK, on Good Friday, and also at Funerals, symbolical of death.

If the Octaves are observed, the Colors will follow those of the Feast.

Thus everything, however insignificant of itself, is made to teach some great truth-to give all honor and dignity to the Celebration of the Sacred Mysteries, and thereby more powerfully impress upon our souls, through all the outward senses, Christ's bitter Passion and Death. In these and in many other things employed to make beautiful the Altar and the house of the Lord, which may seem fanciful to the cold, secular spirit of this age, our pious forefathers sought to add solemnity to the worship of God; and even if they did give the reins to their fancy, as it is often said, surely it was far better than that calculating, heartless spirit of the 20th century, which, while it sets no bounds whatever to the adorning of our person and houses, willingly strips God's house and worship of all beauty of form and color, and contemptuously stigmatizes as "ecclesiastical millinery" all those accessories commanded by the Holy God to be used in the worship of the Tabernacle, the Temple and the Heavenly Jerusalem.

106 The Real Presence and the Roman Church.

NOTE 10.-THE REAL PRESENCE AND THE ROMAN

CHURCH.

Our Church teaches the doctrine of

The Real the Real Presence in the Sacrament of Presence the Altar. She does not hold or teach the metaphysical explanation of this doctrine, enjoined by the Church of Rome, commonly called "transubstantiation." The difference is this: the Catholic Church in her Eucharistic Offices has always taught that Christ is spiritually present in the Sacrament of His Body and Blood. Since A.D. 1215, the Roman Church has added to this teaching an alleged explanation of the way or manner in which Christ is there, and makes this explanation a matter of faith; thus she goes beyond the other branches of the Church, and in doing so teaches a false metaphysics. The Catholic Church accepts the revealed truth of the Real Presence; she rejects the Romish explanation proposed by transubstantiation.

The colossal error of the Church The Roman of Rome is her disloyalty to our Church Lord in substituting for His character of government, given in His express words, in the Holy Gospel (S. Matthew xxv., 18, etc.), a new form of government of her own invention. Our Lord's polity was a corporation of a number of men united under Him as head. Rome's substitute is a monarchy with the Bishop of Rome as the Head, in the place of Christ. There is no warrant in the Holy Scripture, nor in early authors for this revolution. Why do the secular papers and the great mass of our people call the Church of Rome "Catholic"? She is not

"Schools of Thought," not "Parties."

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Catholic. She is Roman, shut up under her own monarchy, with the Pope as her unlimited Lord, Master, and Monarch. She is a foreign communion on our soil and in every country except Italy and its dependencies. We are at a loss to know why the popular voice insists upon helping Rome. (See Tract by the Bishop of Springfield and Gore, "The Body of Christ.")

NOTE II." SCHOOLS OF THOUGHT," NOT

TIES."

"PAR

Doubtless there will always be Schools of Thought in the Church, but not necessarily "partyism." We may make the following classification of them:

I. There will always be those who are impressed with the diversity of God's operation, and the wideness of His mercy; these form the LATITUDINARIAN School.

2.

3.

There will always be those belonging to the second school to whom God is manifested chiefly through His dealings with the individual soul. Their spiritual vision is turned inward. They are EVANGELICALS.

Then there will always be others who, craving for definite standards of truth, believe they have found them in those great principles which have satisfied generation after generation. These are CATHOLICS. They throw

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"Schools of Thought," not "Parties.”

themselves into a great cause; and the CORPORATE life of the Church is the side of religion which most appeals to them.

Now all these are truths, for all are of God. They cannot be contradictories, for God is not the author of confusion, but of peace. But each aspect of truth BY ITSELF is partial and one-sided, and therefore likely to lead into the error of disproportion.

Here, then, is the need of a CHURCH to supply that which is lacking in the faith of the individual. A "school of thought" is the mere repetition of a single type of mind. So it is that a CHURCH is needed, in which there are diversities of gifts, and these differences of view. Each type of mind is to contribute its " part to the realization of the whole truth. They are "BROAD," and "Low" and "HIGH CHURCH," only when they reject the CO-ORDINATE truths.

Therefore "SCHOOLS OF THOUGHT" may be needed in the Church, while "PARTIES' are harmful and to be condemned.

Remember "The manifold wisdom of God" is to be made known, not by the individual, but by the Church; for THERE will be that which every joint supplieth, according to the working in due measure of every part. (Eph. iv., 16, R. V.)

(See "Life of Pusey," i., 254. Garnier's "First Principles," Little's "Reasons," page 262.)