"Observe here, that there is but one true God, and that Jesus Christ is expressly excluded from being that true God, and contradistinguished from him as his messenger."

Lindsey, p. 50.

९

JOHN Xvii. 5.

(UNITARIANISM.)

"And therefore, Father, do thou glorify me with thyself, with that glory, thine own glory*, which I had before the world was." Wakefield's Translation.

"Thine own glory; mapa ool. I connect it with Son, though this is not material; and we might render, that glory, which I had of thine: and I suppose the author placed it thus distant, to prevent awkwardness and ambiguity by coming too near Tapa σεαυτῳ. I look upon it to be equivalent here to rapa σου. Polyb. p. 696, ed. Casaub. ήττηθέντων και δεηθεντων των παρα σου πολιτων : where, if I mistake not, παρα σοι would have been equivalent-tuis civibus. I am solicitous about nothing on this occasion but to ascertain the phraseology: for what this glory is, we are not obscurely told in v. 22, whereby it appears to be of a kind not peculiar to Christ; as God's love also for him was. xvii. 23."

Wakefield.

"The glory which is the object of our Lord's pe, tition, is that glory of which he speaks, ver. 22; the glory of instructing and converting mankind, verses 8. 14. This glory he had given to his apostles, ver, 22; that is, he intended it for them. The same

glory the Father had given to him: that is, had reserved it for him, and purposed to bestow it upon him. He had it therefore with the Father before the world was, that is, in the Father's purpose and decree. In the language of the Scriptures, what God determines to bring to pass is represented as actually accomplished. Thus, the dead are represented as living. Luke xx. 36, 37, 38. Believers are spoken of as already glorified. Rom. viii. 29, 30. Things that are not, are called as though they were. Rom. iv. 17. And in ver. 12, of this chapter, Judas is said to be destroyed, though he was then living, and actually bargaining with the priests and rulers to betray his master. See also ver. 10.; Eph. i. 4.; 2 Tim. i. 9.; Rev. xiii. 8.; Heb. x. 34."

Note to the Unitarian Version.

JOHN Xvii. 18.

い

"As thou hast sent me into the world, even so have I also sent them into the world."

(UNITARIANISM.)

"This text shews that to be sent into the world does not express or imply a pre-existent state, but a divine commission for the instruction of mankind."

Note to the Unitarian Version.

JOHN Xvii. 20, 21.

See Wakefield's Note on John x. 30.

JOHN xix. 34.

"One of the soldiers with a spear pierced his side."

Innocent V. instituted festivals, sacred to the memory of the lance with which our Saviour's side was pierced, the nails that fastened him to the cross, and the crown of thorns he wore at his death.

Benedict XII. appointed a festival in honour of the marks of Christ's wounds.

See J. H. a Seelen: Diss. de Festo Lanceæ et clavorum Christi— Baluzii Vit. Pontif. Avenion. t. i. p. 328. Miscellan. t. i. p. 417.

JOHN xxi. 17.

"Feed my sheep."

(ROMAN CATHOLICS.)

"Our Lord had promised the spiritual supremacy to St. Peter, St. Matt. xvi. 19, and here fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of the whole Church."

Note to the Roman Catholic Version.

ACTS.

ACTS i. 10.

(See Note on Luke ix. 30.)

ACTs ii. 17.

"Your sons and your daughters shall prophesy.”

(QUAKERS.)

The Quakers allege, that these prophetical words allude to the active part which women would in aftertimes take in the ministry, and would justify the practice usual in their meetings, were there no other texts to substantiate it.

See Tuke's Exposition of the Principles of the Quakers;

ACTS ii. 23.

"Crucified."

(ORIGEN.)

Origen affirmed, that as Christ had been crucified in this world to save mankind, he is to be crucified in the next to save the devils.

Maclaine's Note.

ACTS ii. 42. 44.

"And they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and of prayers.

"And all that believed were together, and had all things common."

(GLASS AND SANDEMAN.)

The disciples of John Glass and Robert Sandeman, preachers in North Britain, were in the habit of constantly communicating together in the Lord's Supper every Sabbath; for they considered the Christian Sabbath as designed for the celebration of divine ordinances, which are summarily comprised in Acts ii. 42. 44.

In the interval between the morning and afternoon service, they have their love-feasts, of which every member partakes, by dining at the houses of such of the brethren as live sufficiently near, and whose habitations are convenient for that purpose.

Their professed design in these feasts, is to culti vate mutual knowledge and friendship, to testify that they are all brethren of one family, and that the poor may have a comfortable meal at the expense of the more wealthy; and this and other op

* Mr. Glass, about the year 1727, having offended some of his brethren by certain peculiar notions, both of justifying faith, and of the nature of Christ's kingdom, was tabled as an offender before the presbytery of which he was a member, and afterwards prosecuted before the provincial synod of Angus and Mearns.

It is worthy of remark that this schism of Glass and Sandeman is the first which has occurred in the church of Scotland, since its establishment in consequence of the revolution in 1688.

See Mr. Glass's Testimony of the King of Martyrs, and Sande man's Letters on Theron and Aspasio.