order of ideas, and what can be more natural and beautiful than to imagine this miracle every day repeated, Christ offered in thousands of places, everywhere the believer enabled to enact the work of redemption and unite himself with the Body whose sacrifice saves him? And the effect of this belief has been no more degrading than the belief itself. The fourth book of the Imitation, which treats of The Sacrament of the Altar, is of later date and lesser merit than the three books which precede it; but it is worth while to quote from it a few words for the sake of the testimony they bear to the practical operation, in many cases at any rate, of this belief. 'To us in our weakness thou hast given, for the refreshment of mind and body, thy sacred Body. The devout communicant thou, my God, raisest from the depth of his own dejection to the hope of thy protection, and with a hitherto unknown grace renewest him and enlightenest him within; so that they who at first, before this Communion, had felt themselves distressed and affectionless, after the refreshment of this meat and drink from heaven find themselves changed to a new and better man. For this most high and worthy Sacrament is the saving health of soul and body, the medicine of all spiritual languor; by it my vices are cured, my passions bridled, temptations are conquered or diminished, a larger grace is infused, the beginnings of virtue are made to grow, faith is confirmed, hope strengthened, and charity takes fire and dilates into flame.' So little is the doctrine of the mass to be hastily called 'a degrading superstition,' either in its character or in its working.
But it is false! sternly breaks in the Evangelical Protestant. O Evangelical Protestant, is thine own doctrine, then, so true? As the Romish doctrine of the mass, 'the Real Presence,' is a rude and blind criticism of, He that eateth me shall live by me;[1] so the Protestant tenet of justification,
