"This represents

Zuingle translated this passage, my body." His sentiments on the Eucharist were the same as those of the Church of England at the present day. The difference of opinion between Luther and Zuingle on this subject was the main cause of their long controversy.

Zuingle de verá Relig. p. 202.

A Roman Catholic writer, observes of Zuingle, "Il était fort occupé de la difficulté de concilier le sentiment de Carlosbad sur l'Eucharistie, avec les paroles de Jésus Christ, qui dit expressément : ceci est mon corps. Il eut un songe, dans lequel il croyait disputer avec le secrétaire de Zurich, qui le pressait vivement sur les paroles de l'institution: il vit paraitre tout à coup un fantôme blanc ou noir, qui lui dit ces mots: 'lâche, que ne réponds tu ce qui est ecrit dans l'Exode, l'agneau est la pâque, pour dire qu'il en est le signe.'”

See Dictionn, des Hérésies.

No. 9.

(SCHWENKFELDT.)

Schwenkfeldt, a Silesian knight, who lived in the middle of the sixteenth century, inverted the phrase "this is my body," and insisted upon its being translated and understood "my body is this," i. e. such as this bread which is broken and consumed, a true and real food which nourishes, satisfies, and delights the soul-"my blood is this," i. e. its effects are such as those of the wine which strengthens and refreshes the heart.

See an account of Schwenkfeldt's Confession of Faith in J. C. Kocheri Bibliotheca Theologiæ Symbolicæ, p. 457.

According to the rules of the Brownists the powers of their church officers were confined within the narrow limits of their own society. The pastor of one church might not administer the sacrament of Baptism or the Lord's Supper to any but those of his own communion, and their immediate children.

See Neal.

No. 11.

The sects of the present day who do not observe the sacrament of the Lord's Supper are the Quakers, and, as Mr. Gurney relates, the Inspirés in Germany, and the Malakans in South Russia.

MATTHEW Xxvi. 27.

"Drink ye all of this."

(ROMAN CATHOLICS.)

"This was spoken to the twelve Apostles; who were the all then present, and they all drank of it, says St. Mark, xiv. 23. But it no ways follows from these words spoken to the Apostles, that all the faithful are here commanded to drink of the chalice, any more than that all the faithful are here commanded to consecrate, offer, and administer this sacrament; because Christ, upon this same occasion, and, I may say, with the same breath, bid the Apostles do so; in those words, St. Luke xxii. 19. Do this for a commemoration of me."

Note to the Roman Catholic Version.

6

The Roman Catholic laity are not permitted to partake of the chalice. (See Note on John vi. 54.)

MATTHEW xxvi. 28.

"Remission of sins."

(UNITARIANISM.)

"For the remission of sins, that is, for the confirmation of a covenant by which Gentiles, as well as Jews, will be made a holy people. The Gentiles being in an uncovenanted state, were regarded by the Jews as unholy, and are called sinners. See Gal. ii. 15. When, by faith in Christ, they entered into the Christian covenant, they became holy, and their sins are said to be forgiven. Thus the blood of Christ is said to have been shed for the remission of sins."

Note to the Unitarian Version.

No. 1.

MATTHEW xxvi. 41.

"Watch and pray.”

(WATCHERS.)

In the beginning of the fifth century a new order of monks was instituted by a person of the name of Alexander, who obtained the name of Watchers from their method of performing divine service without any intermission. They divided themselves into three classes, which relieved each other at stated hours; and by that means continued without any interval a perpetual course of divine service. Many monasteries were erected for this order in Constantinople; and Studius, a man of consular dignity, forsaking the world, entered into their society, and

built for them an elegant monastery, which was named Studium, and the monks who resided in it, Studitæ, which is perhaps the first instance of that body deriving their appellation from their founder.. As many of these monks embraced the tenets of Nestorius, the order in a short time sank rapidly in its credit.

Gregory's History of the Christian Church.

From these words the Quakers understand, that before entering into public or private prayer, they are to be engaged in true watchfulness, i. e. are to wait for the influence of the Holy Spirit upon the soul, to enable them to offer up their prayers suitably to their Creator.

Mr. Gurney, in his "Observations on the religious Peculiarities of the Society of Friends," observes, that "silence may be considered not only as affording a most useful opportunity for the production of this complete prostration before God in divine worship, but as being eminently suited to that condition of mind when it is already produced; for experience may serve to convince us, that it is the natural and frequent accompaniment of humiliation and subjection. As such it is repeatedly described by the ancient Hebrew prophets: 'I was dumb with silence, I held my peace even from God,' said David, when he had been suffering under the chastisement of the Lord, I was dumb, I opened not my mouth, because thou didst it.' Ps. xxxix. 2. 9. Why do we sit still,' cried the mournful Jeremiah, ́ assemble yourselves, and let us enter into the de

6

fenced cities, and let us be silent there, for the Lord our God hath put us to silence, and given us water of gall to drink, because we have sinned against the Lord. ch. viii. 14. So also the prophets Habakkuk and Zechariah, when engaged in proclaiming the presence of Jehovah among men, did not fail to enjoin the silence of his creatures: But the Lord is in his holy temple, let all the earth keep silence before him.' Hab. ii. 20. 'Be silent, O all flesh, before the Lord, for he is raised up out of his holy habitation.' Zech. ii. 13. comp. Ps. xxxi. 18.; Isa. xv. 1.; 1 Pet. ii. 15.

"A second particular of indispensible importance to a true and spiritual worship is waiting upon God, The worshippers of the Almighty Jehovah must not only be humbled and cast down under an awful apprehension of his divine power and majesty; they must not only feel their own vileness and wants, but they must also look upwards unto God, as unto the Father of mercies, the fountain of wisdom and life, the author of every good and perfect gift, Their expectation must be placed on him alone, and they must learn patiently to wait upon him, until he shall be pleased to reveal his mercy, and to bestow upon his unworthy children grace to help in time of need.' On the subject of this important characteristic of true worship, none of the sacred writers appear to have received a more powerful impression than the devout and afflicted David. • Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold as the eyes of the servants (look) unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes (wait) upon the Lord our God, until that he have mercy upon us.' Ps. cxxiii. Į, 2. My soul wait