It would be unjust to deny that there are some real differences. The absolute authority and infallibility of the Pope are sincerely repudiated as an usurpation, the ritualist theory only conceding to him a primacy among bishops. The discipline and submission to ecclesiastical authority also, which so eminently distinguish the Roman Church, are wholly wanting in many of its Anglican imitators, and at the same time the English sense of truth has proved sufficient to save the party from the tolerance and propagation of false miracles and of grossly superstitious practices so common in Roman Catholic countries. In this last respect, however, it is probable that English and American Roman Catholics are almost equally distinguished from Catholics in the Southern States of Europe and of America. Still, when all this is admitted, it can hardly be denied that there has grown up in a great section of the English Church a sympathy with Rome and an antipathy to Protestantism and to Protestant types of thought and character utterly alien to the spirit of the Reformers and to the doctrinal formularies of the Church of England. It is not very easy to form a just estimate of the extent and depth of this movement. There are wide variations in the High Church party; the extreme men are not the most numerous and certainly very far from the ablest, and many influences other than convinced belief have tended to strengthen the party. It has been, indeed, unlike the Tractarian party which preceded it, remarkably destitute of literary or theological ability, and has added singularly little to the large and noble theological literature of the English Church. The mere charm of novelty, which is always especially powerful in the field of religion, draws many to the ritualistic channel, and thousands who care very little for ritualistic doctrines are attracted by the music, the pageantry, the pictorial beauty of the ritualistic services. Æsthetic tastes have of late years greatly increased in England, and the closing of places of amusement on Sunday probably strengthens the craving for more attractive services. The extreme High Church party has chiefly fostered and chiefly benefited by this desire, but it has extended much more widely. It has touched even puritanical and non-episcopal bodies, and it is sometimes combined with extremely latitudinarian opinions. There is, indeed, a type of mind which finds in such services a happy anodyne for half-suppressed doubt. Petitions which in their poignant humiliation and profound emotion no longer correspond to the genuine feelings of the worshipper, seem attenuated and transformed when they are intoned, and creeds which when plainly read shock the understanding and the conscience are readily accepted as parts of a musical performance. Scepticism as well as belief sometimes fills churches. Large classes who have no wish to cut themselves off from religious services have lost all