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refer to any peculiar mode of derivation of existence, but is used to express merely a higher degree of affection. It is applied to Isaac, Heb. xi. 17, though Abraham had other sons. The same word in the Hebrew is translated indifferently uovoyevns and αγαπητος. This word is applied to Christ by the Evangelist John four times in the Gospel, and once in his Epistle; and by no other writer of the New Testament. In the Epistle to the Hebrews it unquestionably signifies beloved, or most beloved': and in this sense it is used by John, chap. i. 14. 18. iii. 16. 18.; 1 John iv. 9. •He seems to adopt it,' says Mr. Lindsey, (Seq. p. 139) on all occasions where the other sacred writers would have said ayatntos. Comp. Matt, ji. 17. xvii. 5.; Mark i. ll. ix. 7. xii. 6.; Luke iïi. 22. ix. 35. See Cappe, p. 94, and Grotius in. loc. Mr. Lindsey observes, that only begotten is most improper language to be used in English especially with respect to Deity. List of wrong translations, p. 46.”

. Note to the Unitarian Version,

John i. 15.

(UNITARIANISM.) * This is he, of whom I said, He that is coming behind me, is indeed

before me ; for he is greater than I*."—Wakefield. « * Greater than I, apuros pov. See Silva Critica ii. p. 35.”

Wakefield. This is he of whom I said, He who cometh after me, is before me,

for he is my principal t."-Unitarian Version. He is my principal. The great object of my ministry, to prepare whose way I have been sent

forth, Cappe, p. 13. The word wpwroç is used in the sense of a chief or principal, Mark vi. 21.; Luke xix. 47.; 1 Tim. i. 15, 16. comp. Matt. iii. 11.; Mark i. 8.; Luke jii. 16. He that cometh after me is mightier than I.'”

Note to the Unitarian Version.

John i. 18.

(UNITARIANISM.) " The only Son that is in the bosom of the Father." : D

Unitarian Version.. Mr. Lindsey observes (Sequel, p. 139.) “ that it has been conjectured by interpreters of great note, that our apostle made choice of this word μονογενης to confute the strange chimerical notions which some mystic Christians fell into very early. They pretended to be acquainted with a variety of emanations or intelligences issuing from the Supreme; of these, Monogenes or only begotten, was one, and Monogenes produced Logos, the Word (Christ) and Life, which were the parents of all things produced after

them.”

Note to the Unitarian Version.

John i. 21.

Elias.(FRATRES ALBATI, OR WHITE BRETHREN.) In the fifteenth century, a certain Priest, whose name is not known, nor indeed do historians agree as to whence he came, gave himself out for the Prophet Elias. His followers, after the example of their chief, clothed themselves in white linen, with caps which covered their whole faces, except their eyes; they received the name of Fratres Albati, or White Brethren. Persons of all ranks followed this leader, who carried a cross, erected like a standard, and endeavoured to persuade the European nations to renew the war against the Turks in Palestine. He asserted, that he was favoured with Divine Visions, which instructed him in the will and secrets of heaven. Boniface IX. caused him to be apprehended and burnt. See Annal. Mediol. ap. Muratori, Niem. l. ii. c. 16. L'enfant Hist. . . : du Concile de Pise, tom. i. p. 102. . .

John i. 30. o di noi

(UNITARIANISM.) Elasowe ,"Who is indeed before me, for he is greater than I." ,

Wakefield's Translation ." After me cometh a man who is before me, for he is my principal."

Unitarian Version..

John iïi. 5.
Born of water and of the Spirit.

(QUAKERS.) The Quakers regard this as a figurative expression, similar to that in St. Matt. iii. 11; “He shall baptize you with the Holy Ghost and with fire;" and one of their body quotes, by way of exemplification, the explanation given by St. Matthew of the following words of Christ, John vii. 38, “ He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water,” ver. 39, but this spake he of the Spirit, which they that believe on him should receive.”

(See Notes on Matt. iii. 11.; xxviii. 19.)

SAION)

John iii. 13. No man hath ascended up to heaven *, but he who came down from heaven t, even the Son of man, which is in heaven f.”

(UNITARIANISM.) * The Polish Socinians interpret the expression of a local ascent of Christ into heaven, whither they suppose him to have been taken at the commencement of his ministry, to receive divine instruction.”

of He who came down from heaven. This clause is correlative to the preceding. If the former is to be understood of a local ascent, the latter must be interpreted of a local descent. But if the former clause is to be understood figuratively, as Raphelius and Doddridge explain it, the latter ought in all reason to be interpreted figuratively likewise. If (to ascend into heaven, signifies to become acquainted with the truths of God, 'to descend from heaven,' is to bring down, and to discover those truths to the world. And this text clearly explains the meaning of the phrase, wherever it occurs in this evangelist. Coming down from heaven means coming from God,' (see ver. 2.) as Nicodemus expressed it, who did not understand this of a local descent, but of a divine commission. So Christ interprets it, ver. 17. - Simpson." ; .." Which is in heaven. This clause is wanting in

some of the best copies. If its authenticity be al. lowed, it is to be understood of the knowledge which Christ possessed of the Father's will. See Johni. 18."

Note to the Unitarian Version.

John iii. 16.

Only begotten."
(See Note on John i. 14.)

C E P John iii. 31.

:! « He that cometh from above."

(UNITARIANISM.) Gibi

" If coming from above, or from heaven, meant only receiving a divine commission, then John came from above, or from heaven, as well as Jesus.'--Newcome. This remark of the learned primate is perfectly just; accordingly, the Baptist is said to have been sent from God, chap. i. 6, and his baptism to have come from heaven, Matt. xxi. 25.; Mark xi. 30.; Luke xx. 4. When therefore he speaks of Christ as coming from above, and from heaven, in contradistinction to himself, he can only mean to express the great superiority of our Lord's mission, character, and powers. So ver. 34, he describes Christ as he whom God had sent, meaning that he was such by way of eminence and distinction from all others, but not intending to discredit his own divine mission, or to insinuate that he did not him

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