it is instituted by our Lord, and by it each of the faithful receives grace."

The Catechism then explains these mysteries successively. Respecting the Eucharist, (question and answer, 106), it says,“under the visible species of bread and wine, Jesus Christ is present truly and properly, that is, in reality." It then (question and answer 107) describes the ceremony, and proceeds,-" at the instant of the consecration, the priest is to say, O God! send down thy spirit from heaven upon us, and upon these proffered gifts. Make the bread, the precious body of thy Christ; and that which is in the cup, make the precious blood of thy Christ; transforming them by the holy spirit. While he pronounces these words, the transubstantiation (μetovoiwo15), is instantaneously effected; the bread is changed into the true body of Christ, the wine into his true blood, the species of each remaining visible by the divine disposition. Both Priests and laity should participate of this mystery under both kinds, viz. both of the bread and the wine. Moreover the honor shewn to these tremendous mysteries, should be equal and similar to that which is shewn to Christ himself."

The ELEVENTH ARTICLE, "I expect the resurrection of the dead," employs the 120, 121, 122, 123, and 124th questions and answers.

The TWELFTH ARTICLE, "and the life of the world to come," employs the three remaining questions and answers.

III.

The second and third parts of the Catechism.

The 2d and 3d parts of the Catechism, treat principally of the duties of man-as the present work is confined to the creeds of Christians, a slight mention only, of these parts of the Catechism suits this place.

The SECOND PART contains a brief exposition of the Lord's Prayer. The words, "For thine are the kingdom and power

and glory for ever," are mentioned as an epilogue to the prayer. The answer to the 28th question, observes, that speaking generally, these words, when a clergyman is present, should be pronounced by the clergyman only, on account of the loftiness of the sentiments which they express: but recommends that they never should be omitted.

Nine Beatitudes are reckoned:-The verse (V. Mat. 11.), "Blessed are ye, when they shall revile you, and persecute you, and speak all that is naught against you, for my sake: rejoice and exult, for great is your reward in heaven," form the ninth. In treating of the beatitude of the merciful, the catechism reckons seven works of spiritual and seven of temporal mercy. This part of the catechism contains 63 questions, and as many an

swers.

The THIRD PART contains 72; and treats of good works, the four Cardinal virtues, Prudence, Justice, Fortitude and Temperance; original and voluntary sin, the 7 capital sins, Pride, Avarice, Fornication, Envy, Gluttony, Desire of Revenge and Sloth. Of Despair and Presumption; of the 3 sins against the Holy Ghost; of murder, oppression of the poor, and undutifulness to parents,-sins which, even in this life, are said to bring down Divine vengeance on the offenders:-of venial sins; of the manner by which we become guilty of the sins of others; of the two commandments of Christ; and the ten precepts which are derived from them. The worship of God alone, is said not to forbid the invocation of the saints, as friends, through whose intercession God sometimes pleases to bestow his favours.

The fifth answer states, that "there is a great difference between images and idols. For idols are mere works or inventions of men, as the apostle testifies, when he says, (1 Cor. viii. 4,) we know that an idol is nothing in the world?' "But an image is the representation of a thing that really exists in the world. Such is the image of our Lord and Saviour Christ; and the images of the holy Virgin Mary and all the Saints. Moreover, the pagans adored the idols as gods; believing, as did Nebuchodinoser of old, that the gold and Silver of them was God

But, when we venerate and adore images, we do not worship the colours tinctured on the wood, or the wood itself; but we worship the saints represented by the images, with that kind of veneration which is termed Dulia: thus bringing their presence into our minds, as if we beheld them with our eyes. For example, when we adore the images of Jesus crucified, then in the eye of the mind, we place Christ himself, hanging on the cross for our salvation; and we bend our heads and knees to him, with a religious act of thankfulness. In the same manner, when we venerate the image of the Virgin Mary, then we ascend in mind to the most holy mother of God, and bend our head, and bend our knee to her. It is clear, therefore, that this adoration of holy images, received in the orthodox church, does not derogate from the precept. For it is not the same adoration as that which we pay to God; nor is it paid by the orthodox to the image or painting, but to the persons of those saints, which the images represent."

NOTE II.

(Referred to in page 54.)

"The Visitatorial Articles published in 1502, in the Electorate and Provinces of Upper Saxony, and proposed and ordered to be subscribed and observed by the Judges of Consistories, Superintendents, Ministers of Churches and Schools, and by the Administrators of Ecclesiastical Property, and also by Patrons and Collectors."

"ARTICLE 1.

"On the Sacred Supper.

"The pure and true Doctrine of our Church, on the Sacred Supper.

"I. THAT the words of Christ, "Take and eat, This is my Body; Drink, This is my Blood;" are to be taken simply, and according to the letter, as they sound.

"II. That, in the Sacrament, there are two things, which are exhibited and received together; one, earthly, which is bread and wine; the other, heavenly, which is the body and blood of Christ.

"III. That the Union, Exhibition and Sumption are done here below, on the earth; and not above, in the heavens. "IV. That the true and natural body of Christ, which hung Conf.

H

on the cross, and the true and natural blood, which flowed from the side of Christ, are exhibited and received.

"V. That the body and blood of Christ are received in the Supper, not only spiritually by faith, which might be done out of the Supper; but, by the mouth, with the bread and wine; yet, in an inscrutable and supernatural manner; and this for a pledge and ascertainment of the résurrection of our bodies from the dead.

"VI. That the perception of the body and blood of Christ by the mouth, is had, not only by the worthy, but also by the unworthy, who approach it without penance and true faith; but with different effect.-By the worthy, it is received for salvation; by the unworthy, for judgment.

"The pure and true Doctrine of our Church on the Articles of the Person of Christ.

"I. IN Christ, there are two distinct natures, the divine and human. These remain eternally, unconfined and inseparable (or undivided).'

"II. These two natures are personally, and in one another so united, that there is but one Christ and one person.

"III. On account of this personal union, it is rightly said, and in fact and truth it really is, that God is man, and man is God; that Mary begat the Son of God; and that God redeemed us by his own proper blood.

"IV. By this personal union, and the exaltation which followed it, Christ, according to the flesh, is placed at the right

The words in the parenthesis are in the original.