else prepare to wage a family war. If you conform to his ideas you will no longer be master in your own house; he will thrust himself between you and your wife, and, heedless of that sacred bond, a meddlesome priest will interpose with his counsels, his insinuations : he will interfere between you and your sons, and your paternal authority will only be allowed to exert itself in subordination to the dictates of your priest; he will arrange the marriages of your sons; he will preside at their choice of a profession; he, in short, will be the true father of the family-you will only execute his will. Suppose you determine to escape this state of degradation, and propose to maintain your position as father and husband, then all family peace is ruined; you will be looked on as an infidel, and as such, with hypocritical compassion, the confessor will describe you to your wife, and to your sons; and your wife will receive you in her arms with an inward shudder, and your sons will withhold from you their esteem, and look upon you as one of the lost; to every arrangement of yours you will experience open or secret opposition, the heart of your wife and your sons will be closed against you; the happiness that arises from the free expansion of the affections in the family circle will be to you unknown, and instead of finding comfort and consolation in the bosom of those who are dear to you, you will experience distrust and sorrow."

"By Confession, in fact, so many families are immersed in poverty; because the grasping confessor, taking advantage of the weak moments of a dying man, has had the will made to the profit of the clergy; and facts of the kind may be reckoned by the million."-Pp. 85-87.

Word for word is this warning now repeated with regard to the Ritualist. To the writer's knowledge, when the spiritual child has disputed the director's will, the answer has peremptorily been, "I'll make you obey!" and that man, knowing he was displeasing to the husband, took a delight in urging the foolish, infatuated wife to defy and deceive her husband in everything. On the husband's side, another Ritualistic priest, a member of the English Church Union, urged him on to provoke and oppose his wife, till the thus doubly sanctified seed, scattered on the fertile and well-prepared ground, bore fruit in the Divorce

*If the samples of the questions given on pages 49, 50, from the Treasury of Devotion, are not an interference between husband and wife merely for the sake of gratifying the priest's curiosity, and as an opportunity of questioning the wife on improper matters, then Canon Carter, of the Holy Anglo-Catholic Church, is substantially doing what Father Desanctis, of the Holy Roman Church, condemns in the Romish priests.

Court; and then a third Ritualistic priest comes on the scene, and taking advantage of the disagreements between husband and wife, as Desanctis has it, "takes advantage of the weak moments of a nearly dying man," and has the will made wholly in his favour, though there are close and near relations living in poverty! So copies the Ritualist his Roman master!

An hypothetical case is now put, and from the writer's experience, it is not overdrawn. Mrs. A., a pure and honest loving wife, beginning to feel that her infatuation for "dear Father- -" is leading her feelings astray from her husband, persuades him to leave the place. Remember, she goes to Confession or Direction, and is an associate of the English Church Union. Presume she visits Brighton or Bournemouth, presently she desires to confess, and goes. It is customary to mention the time of last Confession, and as she would be a new penitent, would be certain to be asked who was her last spiritual father or confessor. Naturally, being conscientiously bound to tell the truth, she would give the name, and then the holy father would search his English Church Union Directory, and at once communicate with her previous confessor, and thus learn all her weak points and failings. For what, then, has she left her former residence, poor littly fly? Romanism and Ritualism form one vast web, in which multitudes of poor, silly female flies are caught, and the holy, celibate, saintly, Christ-like fathers walk round and round, and take their choice of the said flies, as to which shall be called to blindly obey the Gospel teaching, and, as the Priests are in Christ's stead, so they demand that certain women, and many others, shall 66 minister unto them of their substance." Oh! with my whole heart and being I do protest against poor woman being duped. With a bleeding heart I would that female purity might be better protected, for where are we safe? From girl-hood upwards to be demoralised by priestly filth and indecency, to be by them taught evil, to run always the risk of assaults on the railway and elsewhere, and when we have, by superhuman struggle, come to the altar pure, again comes the priest to probe our marriage secrets, to

* St. Luke viii. 2 and 3.

betray the thoughts that should be only our husbands', and to undo our chastity, and yet, O Man, though too often thou art our destroyer, we love thee-will dare for theeaye, and in this is our fortress, will suffer for thee, even unto death. Oh, then, in the name of all that is chivalrous and noble, defend our honour, and above all, our inmost thoughts, from the unholy gaze of either the Ritualist or Roman priesthood!

O God! if my pen fails to warn in sufficiently forcible language against the intermeddling of the priest between husband and wife, how can it express the danger, and the dreadfully pernicious teaching of the young, displayed in the following quotations? Jesuitical lying, deceit and filth, in all its horror, and this time not as against girls, but boys. Is not the Church satisfied, through her immaculate priesthood, in ruining the innocence of our daughters, but it must teach impurity to our sons, whom, God knows, it is hard enough to keep straight in this wicked world, without putting notions into their heads?

We will take the milder ones first :

"When a child, without saying a word to any one, goes off to Confession, and says nothing about it afterwards to any one, then there is good reason to believe that Confession is rightly used and helpful to that child!"

"Getting the young to go to Confession unknown to their parents. Consent cannot always be got, but it is better to try for it. Sometimes a boy or girl of fifteen may thoroughly understand and feel the need of Confession, and if their parents are not Church people, not Communicants, and they feel the need of spiritual help very strongly, they would be JUSTIFIED IN GOING TO CONFESSION EVEN THOUGH If their parents

THEY FELT THEIR PARENTS WOULD NOT APPROVE.

are Communicants thev shou'd wait till older, and pray for consent to be given."*-Hints to Penitents, p. 286.

If we cannot get the parents we will get the child! or "the end justifies the means"! True Jesuitism! Well, let it pass ! the reader can form his own opinions, especially if he or she be a parent! But a little while ago it was not silly young women or girls who came to Confession, but women of the world! Consistency where art thou? Not in the sacerdote ! Oh no, after Bellarmine it is as suits thy purpose of the

moment!

* This appears on a par with Liguori's teaching, p. 113.

After this sweet bit of prose let us take holy poetry, remembering, however, that

"The Priest is conscious that he is to you the representative of the pure and holy Jesus, and must speak to you for Him. The Priest then will try and speak to you as He would."-Hints to Penitents, p. 130.

Yes, I am going to God's priest
To tell him all my sin,
And from this very hour I'll strive
A new life to begin.

It matters not what others do,
What others think or say,
Each one must answer for himself
At the last judgment day.

When I confess with contrite heart
My sins unto the priest,

I do believe from all their guilt
That moment I'm released.

*

*

I go then with a humble heart
To have my sins forgiven.
And ang Is while I kneel will sing
A hymn of joy in Heaven.

Children of the Church, p. 40.

The following forms of self-examination are taken from the Prayer Book for the Young (before referred to) by Chas. Walker, and which in the preface is put forward as a manual for young persons of from 7 to 20 years of age and even older. Whether it be right for a boy (for the book speaks to boys) to act upon the suggestions, and ask himself the questions, and confess the answers to a priest, parents and common honesty must decide. It seems a dead certainty that after such teaching no boy or young fellow will have any honour, integrity, or manliness left; and this is the inestimable boon the Ritualistic clergy are conferring on dear old England and her young sons and daughters!

A very clever American physician, Professor O. S. Fowler, has laid it down, that to instruct children in such vices is sowing the seeds of almost every disease, and results in death from debilitation.

"EIGHTH AND TENTH COMMANDMENTS."

ROMANIST.

"Here also the quantity of the loss or injury which the neighbour endures and what the thief intends is the measure of the quantity of sin."-Dubium iii., LIGUORI, vide Less. loc. cit. Sanch, 1. 7, c. 21.

"Whence you will resolve: If any one on an occasion should steal only a moderate sum either from one or more, not intending to acquire any notable sum, neither to injure his neighbour to a great extent by several thefts, he does not sin grievously, nor do these taken together constitute a mortal sin; however, after it may have amounted to a notable sum, by detaining it he can commit mortal sin. But even this mortal sin can be avoided if either then he be unable to restore or have the intention of making restitution immediately of those things which he then received."-Ibid., quoted p. 30 of The Confessional Unmasked, by C. B.

It is hardly necessary to point out whence the Ritualist derives his sophistical argument, but it is very necessary to call attention to the last sentence, which teaches a child to use deception, and in all likelihood get some one else not only blamed, but punished. Sarcastically, "thou shalt not steal" in plain Saxon is "thou shalt not steal," no matter quality or quantity, and as to the returning of the articles, thou, O Priest, Jesuit that thou art, tell us in the Hidden Life, p. 81:

Man

"What you shrink most from telling is generally that which it is most necessary to tell." To whom? to you, O infallible? or, "Confess your faults one to another! or God, which stands first? Again, "Render unto Cæsar the things which are Cæsar's!" Art thou not yet confounded, O priest, out of thine own works?