portunities they take for the kiss of charity, or the saluting of each other with the holy kiss.

Gregory's History of the Christian Church.

(See Note on 1 Cor. v. 1.)

ACTS ii. 46.

"Breaking bread from house to house, did eat their meat with gladness and singleness of heart."

(WESLEY.)

" In order,” said Wesley, "to increase in them a grateful sense of God's mercies, I desired that one evening in a quarter, all the men, on a second, all the women, should meet; and on a third, both men and women together, that we might together eat bread, as the ancient Christians did, with gladness and singleness of heart.

"At these love-feasts*, so we termed them, retaining the name as well as the thing, which was in use from the beginning, our food is only a little plain cake and water.

"But we seldom return from them without being fed, not only with the meat which perisheth, but with that which endureth to everlasting life."

Wesley's Letter to the Rev. Mr. Perronet.

* The Agape, which for the first three centuries were observed in the Church, owing to some abuses which had insinuated themselves into their celebration, began to be disesteemed, and in time gradually declined. Gregory's History of the Christian Church.

ACTS iii. 1.

"Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour." (SMECTYMNUUS).

Bishop Hall, in his controversy with Smectymnuus in the reign of Charles I. (see Note on 1 Tim. iv. 14.) respecting the antiquity of Liturgies, or Forms of Prayer, quoted this passage to shew that the prayer wherein Peter and John joined, was not of an extempore and sudden conception, but of a regular description.

The Smectymnuan divines endeavoured, however, to shew, from passages of the early writers, that there were no Liturgies in the times of the first and most venerable antiquity; that they were free to ask the same things which are desired in the Lord's Prayer, aliis atque aliis verbis, sometimes in one manner of expression, and sometimes in another. They added, that the liberty of prayer was not taken away till the times when the Arian and Pelagian Heresies invaded the Church; it was then first ordained, that none should pray pro arbitrio sed semper easdem preces; that they should always keep to one form of prayer.

For farther particulars of this controversy, see Neal, vol. ii. p. 398.

In 1645, the Parliament called in all Common Prayer Books, and imposed a fine upon those ministers who should read any other form than that contained in the Directory.

King Charles forbad the use of the New Directory, and enjoined the continuance of the Common Prayer by a Proclamation from Oxford, dated Nov. 13, 1645.

Neal's History of the Puritans.

ACTS iii. 22.

"Like unto me."

(UNITARIANISM.)

And, therefore, a human being; otherwise he would not have been a prophet like his illustrious predecessor."

Note to the Unitarian Version.

ACTS iv. 30, 31.

"And that signs and wonders may be done by the name of thy Holy Child Jesus; and when they had prayed, the place was shaken where they were assembled together," &c.

(WESLEY.)

One day after Wesley had expounded the fourth Chap. of Acts, the persons present called upon God to confirm his word. "Immediately," he adds, " one that stood by, to our no small surprise, cried out aloud, with the utmost vehemence, even as in the agonies of death; but we continued in prayer, till a new song was put into her mouth, a thanksgiving unto our God. Soon after, two other Soon after, two other persons (well known in this place, as labouring to live in all good conscience towards all men) were seized with strong pain, and constrained to roar for the disquietness of their heart. But it was not long before they likewise burst forth into praise to God their Saviour. The last who called upon God as out of the belly of hell, was a stranger in Bristol; and in a short space he also was overwhelmed with joy and love, knowing that God had healed his backslidings. So many living witnesses hath God given, that his hand is still stretched out to heal, and that signs and won

ders are even now wrought by his Holy Child Jesus." At another place, "a young man was suddenly seized with a violent trembling all over, and in a few minutes, the sorrows of his heart being enlarged, sank down to the ground; but we ceased not calling upon God till he raised him up full of peace and joy in the Holy Ghost."

Southey's Life of Wesley.

ACTS v. 3.

"Satan."

(UNITARIANISM.)

"Satan; a spirit and temper opposite to that of the Gospel. To deceive the Holy Spirit, i. e. men who were inspired by God. Observe here, both Satan and the Holy Spirit are personifications of qualities. Mr. Simpson observes, that in ver. 4 and 9, the sin is in direct terms attributed to themselves, and that this plain language must interpret the figurative."

Note to the Unitarian Version.

ACTS vii. 53.

"Of Angels."
(UNITARIANISM.)

"With great pomp and splendour on the Mount. Thunder, lightning, and tempest may be called angels, like the plague of Egypt, Psalm lxxviii. 49, and the burning wind, Isaiah xxxvii. 36. Or, by Moses, Aaron, Joshua, and a succession of authorized prophets and messengers of God."

Note to the Unitarian Version.

The remains of St. Stephen, after they had remained buried and unknown more than three centuries, were said to have been revealed by Gamaliel, the tutor of St. Paul, to the favoured Lucianus, a Priest, and being discovered in the place to which he had directed the search, were removed with the utmost solemnity to Jerusalem; where they became so celebrated from the miracles they were said to have performed, that many devout visitors to Jerusalem enriched their native cities, on their return, with small portions of these surprising remains.

No. 2.

Gregory's History of the Christian Church.

"Lord Jesus receive my spirit."

(UNITARIANISM.)

"This address of Stephen to Jesus, when he actually saw him, does not authorize us to offer prayers to him, now he is invisible. See Lindsey's Answer to Robinson, p. 86-89. Receive my spirit,' that is, receive me."

Note to the Unitarian Version.

ACTS viii. 10.

"This man is the great power of God."

(SIMON.)

Simon, who taught his doctrines about the year thirty-five asserted, that he was the great power) of God," that he descended from heaven to deliver