MATTHEW xxv. 41.

"Go ye cursed into everlasting fire, prepared for the Devil and his

Psellus lays no small stress upon this passage, "I am also convinced of this, that demons have bodies, from the words of our Saviour affirming, that 'they shall be punished with fire;' which, how could it be, were they altogether incorporeal? it being impossible for that which is both itself incorporeal, and vitally ununited to any body, to suffer from a body. Wherefore of necessity it must be granted by us Christians, that devils shall receive punishment of sense and pain hereafter, in bodies. capable of suffering." (See Note on 1 Cor. xiii. 1.) Cudworth, p. 817.

"The devil means here the wicked, as xiii. 39. Devil is vice personified. His angels are instruments of wickedness. The whole discourse from ver. 31, is about human beings; devil and his angels are used allegorically to denote human adversaries of Christianity, Rev. xii. 7. 12.; xx. 2. 7, 8. 10. See Simpson's Ess. ii. p. 150."

Note to the Unitarian Version.

MATTHEW Xxv. 46.

"Everlasting punishment."

(UNITARIANISM.)

"The word here rendered punishment, properly signifies correction inflicted for the benefit of the

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offender. And the word translated everlasting, is often used to express a long but indefinite duration, Rom. xvi. 2.; 2 Tim. i. 9.; Philemon ver. 15. This text, therefore, so far from giving countenance to the harsh doctrine of eternal misery, is rather favourable to the more pleasing, and more probable hypothesis, of the ultimate restitution of the wicked to virtue and to happiness. See Simpson's Essay on Future Punishment."

Note to the Unitarian Version.

No. 1.

MATTHEW Xxvi. 26.

"This is my body."

(ROMAN CATHOLICS.)

The Roman Catholics interpret this passage, as also Mark xiv. 22. 24.; Luke xxii. 19.; John vi. 51, 52. literally, and found upon them the doctrine of transubstantiation.

This is my body. He does not say, this is the figure of my body, but this is my body (2 Council of Nice, Act. 6.) neither does he say in this, or with this is my body; but absolutely this is my body; which plainly implies transubstantiation."

Note to the Roman Catholic Version.

No. 2.

Transubstantiation was declared by Innocent III. at the fourth Lateran Council to be a tenet necessary to salvation.

Innocent also introduced and established the use of the term transubstantiation, which was hitherto

unknown. The word was invented by Petrus Ble→ sensis, A. D. 1160.

See Cave.

The use of the thin wafer had its rise about the end of the twelfth century; and its origin appears to have been a desire of preventing, as much as possible, the chance of any part of the sacred elements being wasted, or applied to any improper use, as they were held to be the real body and blood of Christ.

Gregory's History of the Christian Church.

In 1201, the Pope's legate, at Cologna, ordered that, in the mass, at the elevation of the host (hostia, or sacrifice, so the sacred elements were called) all the people should prostrate themselves.

Archbishop Plato, giving the sentiments of the Greek Church in general, on the subject of transubstantiation, says, "Ecclesia Catholica orientalis, atque Græcorussica, admittit quidem vocem transubstantiatio Græce μrovolous; non physicam illam transubstantiationem et carnalem, sed sacramentalem et mysticam; eodemque sensu hanc vocem, transubstantiatio, accipit, quam quo, antiquissimi Eccles: Græcæ patres, has voces μεταλλαγη, μεταθεσις, μετ ταστοιχείωσις accipiebant.”

See M. Duten's Euvres Melées, p. 171.

In the Greek Church, it is deemed essential to the validity of the holy Sacrament, that a little warm water be mixed with the wine. It may also be ob

served, that leavened bread is used in this sacrament; that children may receive the communion immediately after baptism; that the clergy receive the elements separately; and that the lay communicants, of whatever age, receive both the elements together, the bread being sopped in the cup, and that they receive them standing, provided their age, &c. will admit of that posture.

In the Russian, as well as in the other branches of the Greek Church, the laity always receive both elements together.

Those who wish to communicate, approach one after another, bowing with all humility and reverence, and holding their hands on their breasts. The priest mentions every communicant's name: N. N. the servant of God, doth partake of the pure and holy body and blood of our Lord, our God and our Saviour Jesus Christ, for the remission of his sins, and for eternal life. Amen. The communicant then wipes his lips with the holy covering, and kissing the holy cup, retires bowing.

See King, on the Rites and Ceremonies of the Greek Church.

The Paulicians understood the bread and wine said to be administered by Christ to his disciples at the last supper, to be a figurative expression, implying the divine discourses and exhortations of the Saviour, which are a spiritual food and nourishment to the soul.

Petrus Seculus.

The disciples of Tatian, who were denominated Encratites or Temperate, Hydroparastates or Waterdrinkers and Apotactites or Renouncers, allowed only water in the celebration of the Lord's Supper. See Epiph. Aug. de Hær. c. 25. Cyprian, Ep. lxiii. 1. 8. edit. Erasmi.

Luther and his followers, though they had rejected the doctrine of the Church of Rome with respect to transubstantiation, or change of the bread and wine into the body and blood of Christ, were nevertheless of opinion, that the partakers of the Lord's supper received, together with the bread and wine, the real body and blood of Christ.

They made use of the term Impanation (which signifies the presence of Christ's body in the Eucharist, in or with the bread that is there exhibited, and amounts to what is called consubstantiation.) It was a modification of the doctrine of transubstantiation, first invented by some of the disciples of Berenger, who had not a mind to break all measures with the Church of Rome, and was afterwards adopted by Luther and his followers.

As in a red hot fire, said Luther, two distinct substances, viz. iron and fire are united, so is the body of Christ joined with the bread in the Eucharist.

See his treatise de Captivitate Babylonica, and his book against Henry VIII.