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meddleth not with. However," proceeded the lady of the manor, as I happen to be supplied with a narrative, in which the subject of divine communion is in some measure elucidated by facts of a very interesting nature, we will leave this point for the present, and hasten to conclude our consideration of the Apostles' Creed, deferring our story to our next happy meeting, if we should be again permitted to assemble in this place."

The lady then proceeded to the explanation of the next clause in the Creed, viz. the forgiveness of sins. "It is the less necessary," said she, " to enlarge on this article, my dear young friends, inasmuch as the whole scope and tendency of all I have said, and all I desire to say to you, is, to point out the means by which this forgiveness of sins may be obtained. I shall therefore now content myself with repeating to you the thirty-first Article of our Church on this point, which is to this purpose: "The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it was commonly said, that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits." "

The resurrection of the body was the next subject which came in course under the consideration of the young people; and the lady of the manor spoke upon it to this effect; "This article," said she, "was anciently, and is now, universally acknowledged by all Christians. We find, by daily and painful experience, that all men are mortal; we have all seen the effect of death on some of those most dear to us on earth; we have seen the work of corruption and dissolution commence on the persons of those whom we once counted the loveliest and fairest in the creation; and we know, with respect to these, that this dreadful work has been carried on in the dark grave, till dust has returned to dust, and ashes to ashes. Neither doth it require any reflection, to be persuaded that nothing but the infinite power of Him who first formed man out of the dust of the earth, can unite the various parts of his body, however scattered, and render them again

animated as before death, by the same spirit which once occupied them.

"The wise men and philosophers of old, though they doubted not the immortality of the soul, had no idea of the resurrection of the body. We read of certain philosophers of the Epicureans and of the Stoics, who encountered St. Paul; and when they heard of the resurection, they mocked him, saying, that he seemed to be a setter-forth of strange gods, because he preached unto them Jesus and the resurrection. (Acts xvii.) So far indeed the heathen philosophers judged rightly, that the raising up of the body from the dust of death is undoubtedly impossible to all created agents: but to God all things are possible. And since we are surrounded with so many wonderful evidences of his power, we have no reason to suppose that even this is above the reach of his omnipotent hand.'

"More than this, we have innumerable assurances in Scripture of the resurrection of the body. The holy Job expressed his opinion on this subject in these remarkable verses-I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God. (Job xix. 25, 26.) In the New Testament also we have many passages on this subject of a very striking nature.-For as in Adam all die, even so in Christ shall all be made alive. (1 Cor. xv. 22.)-Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. (John v. 25.) And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats. (Matt. xxv. 32.)-For we shall all stand before the judgment-seat of Christ. (Rom. xiv. 10.)

"In addition to these," said the lady of the manor, "there are passages without end in Scripture to the same purpose, which, if I were to attempt to point out, the time would fail me. Nevertheless, before we leave this subject, I think it right to state to you a certain opinion concerning the resurrection, held by many excellent persons, and founded on some remarkable pas

sages in Scripture. The opinion is this-that there will be two resurrections, viz. that of the just, and that of the wicked. The passage on which this opinion is chiefly grounded, may be found in the twentieth chapter of the Revelations, the fourth, fifth, and sixth verses.-And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, nor in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection.

"We have now," continued the lady of the manor, "only one article left, which is this-The life everlasting.' As there will be a resurrection both of the just and of the unjust, so we must understand that each will partake of an everlasting existence: the one of endless happiness, and the other of endless misery; the one being emphatically called a state of everlasting life, and the other a state of eternal death.

"In speaking of these two states, we shall first treat of the case of the wicked. These miserable persons, after the day of judgment, will not be consumed or annihilated, but will remain alive in soul and body, to endure the torments to be inflicted upon them by the justice of God for all the sins committed in the body. The passages of Scripture expressive of the state of the wicked in the world to come are to this effect

"First-That the wicked shall be banished from the presence of God—

“I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall_see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. (Luke xiii. 27, 28.)

Depart from me, ye cursed, into everlasting fire,

prepared for the devil and his angels. (Matth. xxv. 41.)

"Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. (2 Thess. i. 9.)

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Secondly-That they shall be thrust into a state of pure unmingled torment

"The rich man also died, and was buried; and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. (Luke xvi. 22, 25.) "Thirdly-That their punishment shall be without the most distant prospect of a period—

"Between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us that would come from thence. (Luke xvi. 26.)

"It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched. (Mark ix. 47, 48.)

"But now," said the lady of the manor, "we will turn from this dreadful subject to one of infinite hope and joy, namely, the consideration of the eternal happiness of the redeemed. The bodies of the saints, after the resurrection, shall be transformed into spiritual and incorruptible bodies-The flesh is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. (1 Cor. xv. 42, 44.)

"In this spiritual and incorruptible body, the saints shall awake up in the divine likeness, and be for ever with the Lord

"Father, I will that they also, whom thou hast given VOL. II.

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me, be with me where I am, that they may behold my glory. (John xvii. 24.)

"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John xiv. 2, 3.)

"The saints in their glorified state shall mingle with the general assembly and Church of the first-born, which are written in heaven; and who are thus described by the beloved apostle

"I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the Lamb, clothed with white robes, and palms in their hands; and they cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. (Rev. vii. 9, 10.)

"Further, in this state of felicity the saints shall be privileged with an everlasting exemption from evils of every description

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They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. (Rev. vii. 16, 17.)

66 And now, my dear young people," said the lady of the manor, "having gone over each article of the Creed at some length, I shall only request you particularly to remember, that from these articles of our Creed we, 'First, learn to believe in God the Father, who hath made us, and all the world. Secondly, in God the Son, who hath redeemed us, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth us, (that is, if we are of the number of the regenerate,) and all the elect people of God.' I think it necessary, however, before I conclude, to recur to a certain remark introduced in the history of Lydia Howard; viz. that the whole of the Liturgy of the Church of England was composed on this supposition-that those who use it are converted persons; and thus the answers which are put in the