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"To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind, ver. 52. • If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh for the life of the world. Ver. 58. He that eateth me, shall live by me.' Ver. 59. He that eateth this bread, shall live for ever'."

No. 2.

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Note to the Roman Catholic Version.

On the 14th June, 1415, the assembled Fathers passed the famous decree, which took the cup from the laity in the celebration of the eucharist; ordered, that the Lord's Supper should be received by them only in one kind, i. e. the bread, and rigorously prohibited the communion in both kinds.

See Mosheim and Priestly's Corruptions.

JOHN vi. 62.

"What if ye shall see the Son of Man ascend up to where he was

before."
(UNITARIANISM.)

"This text is generally understood of a local ascent to a place from whence there had been a previous local descent. But this interpretation is not necessary, nor does it well suit the connection. To

ascend where he was before, is, as all interpreters agree, to ascend to heaven. But this phrase, as applied to the Son of Man, means nothing more than 'searching into the truths of God;' a sense, in which Dr. Doddridge says, that the phrase ascending into heaven,' is plainly used in many other places, and which indeed no one disputes. The proper meaning, therefore, of this passage seems to be this: Do ye revolt at what I have now said? what then would you do if I should advance still farther into the subject of my mission, and reveal truths which would be still more remote from your apprehension, and more offensive to your prejudices?"

Note to the Unitarian Version.

JOHN vi. 63.

"It is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you are Spirit and are life."

(GREEK CHURCH.)

The Greek church at the present day uses this invocation, and in opposition to the Roman, lays the great stress of the consecration upon it. Whence it may be as clearly argued, that the Greek church, according to the voice of its liturgies, even as published by Goar in his Euchologion, owns not Transubstantiation, as defined by the Romanists. It is, however, a humiliating consideration that the Greeks, in their low depression, scarcely understood their own offices, and used many terms without any precise meaning.

Adam's Religious World.

Those who wish for farther particulars on this subject, may consult an account of the present Greek

church, (1722) by Dr. Covel, who wrote with a particular view to communicate to the world the result of his inquiries into this doctrine of transubstantiation in the Greek church.

(See Note on Matt. xxvi. 26.)

JOHN vii. 38.

"He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.”

(WHITEFIELD.)

Whitefield gives the following description of his preaching in the open fields near Bristol.

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"As the scene was new, and I had just begun to be an extempore preacher, it often occasioned many inward conflicts. Sometimes, when twenty thousand people were before me, I had not, in my own apprehension, a word to say either to God or them. But I never was totally deserted; and frequently, (for to deny it would be lying against God) so assisted, that I knew by happy experience what our Lord meant by saying, out of his belly shall flow rivers of living water.' The open firmament above me, the prospect of the adjacent fields, with the sight of some thousands and thousands, some in coaches, some on horseback, and some in the trees, and at times all affected and drenched in tears together; to which sometimes was added the solemnity of the approaching evening, was almost too much for, and quite overcame me."

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Southey's Life of Wesley.

(See Note on John iii. 5.)

JOHN vii. 39.

"The Holy Ghost was not yet given, because," &c.

(QUAKERS.)

The Quakers, who believe that the Holy Spirit has in every age and state of the world been in degree afforded to mankind, understand that this Holy Spirit was now more plentifully poured forth, and became the leading feature of the Christian religion. (See Note on Rom. ii. 14.)

JOHN viii. 14.

"I know whence I came, and whither I go."

(UNITARIANISM.)

66 q. and to whom I am accountable.

d. I know from whom my authority is derived,

See chap. iii. 13.

xiii. 1. 3."

Note to the Unitarian Version.

JOHN viii. 44.

"Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."

the truth, because there is no truth in him.

(MANES AND MANICHEANS.)

From these words, (and Matt. vii. 18. "A good tree cannot bring forth evil fruit," &c.) Manes endeavoured to shew the necessity of acknowledging

in the world a good and evil principle, the causes of all good and evil.

"Who is the father of the devil?" inquired Manes, "he is not God; for it would be blasphemy to make him a liar-who is then?"

He concludes, that the devil must be the son or creature of some evil being, who is not God; and that there is another principle, with the power of creating, besides God.

He contended farther, that Jesus Christ had informed mankind, that the benevolent God did not reign alone in the world; that the prince of darkness exercised a tyrannical empire over man, that he bore him incessantly towards evil, excited in him a thousand dangerous passions, suggested to him a thousand crimes; those, he added, who admitted but one principle, made no distinction between light and darkness, and that no error was more unreasonable or injurious towards God. In short, that these false ideas of the Supreme Being pervert morality, and prevent men from following the precepts and counsel of the Gospel.

The Manicheans rejected the Old Testament, because it supposes the supreme God to be the origin of evil as well as good.

See Epiph. Hæres. Aug. de Moribus Manichæorum, de Hæres. op. imperfect. I. vi. c. 6.

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JOHN viii. 58.

Before Abraham was born I am he."-Wakefield's Translation.

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"I have rendered the words ɛyw ɛyu, 'I am he:' viz. the Messiah the Christ: and the peculiar use of

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