preacher eulogised, indeed, intellect sitting at the feet of Christ; but this was so explained as to mean, in fact, sitting at the feet of “Holy Catholic Church.”  This part of the sermon was, to our minds, a virtual denouncement of the Protestant Reformation.  In speaking of the mysteries of religion against which the world’s intellect revolted, the preacher adverted to that one, “the sacrifice of the altar,” which they were then daily celebrating.  “Christ was in Heaven, but he was also there, yea,” glancing round to the spot, “on that altar was the real body and the real blood of our Lord.”  Would they deny these mysteries because they could not understand them?  Were there not mysteries in all nature? and did not the saint see all around him the great sacrifice of nature—the outward and visible sign of the inward, present, and omnipotent God?  After sermon the preacher returns to the altar, when a fourth functionary appears, whom we suppose must be termed an acolyte.  He carries in his hand a taper, with which he proceeds to light the candles in the candelabra at either end of the altar, each having seven lights.  A hymn is being sung and the collection made at the same time, and when ended the offertory bags are borne to the altar, and, being solemnly placed upon it, one of the priests, prostrating himself before it, raises the offering high towards the cross, and there holds it for some moments in the act of consecration, after which the Benediction is pronounced.  The church in the morning is filled with a congregation chiefly composed of the higher middle classes of the people, and in the evening principally of the poor of the immediate locality.