No. 1.

JAMES V. 16.

"Confess your faults one to another."

(ROMAN CATHOLICS.)

"That is, to the Priests of the Church, whom, ver. 14, he had ordered to be called for, and brought in to the sick."

Note to the Roman Catholic Version.

No. 2.

(AURICULAR CONFESSION.)

Innocent the Third had the credit of establishing by his own authority, among the duties prescribed by the divine laws, that of auricular confession to a Priest-a confession which implied not only a general acknowledgment, but also a particular enumeration of the sins and follies of the penitent.

"In compliance with the desire of several persons, ," said Mr. Wesley, "I divided them into small companies; putting married or single men and married or single women together.

"The chief rules of these bands run thus:

In order to confess our faults one to another, and pray one for another that we may be healed, we intend, "1. To meet once a week at the least.

"2. To come punctually at the hour appointed. "3. To begin with singing or prayer.

"4. To speak each of us in order, freely and plainly, the true state of our soul, with the faults we have committed in thought, word, or deed, and the temptations we have felt since our last meeting.

"5. To desire some person among us (thence called a leader,) to speak his own state first, and then to ask the rest in order, as many, and as searching questions as may be, concerning their state, sins, and temptations.

"That their design in meeting might be the more effectually answered, I desired all the men-bands to meet me together every Wednesday evening, and the women on Sunday, that they might receive such particular instructions, as from time to time, might appear to be most needful for them.'

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

The Paulicians, or Paulians, probably a branch of the Manichæans, received all the books of the New Testament, except the two epistles of St. Peter, which they rejected for reasons at present unknown.

Photius contra Manichæos. Petri Siculi Historia Manichæorum.

1 PETER i. 11.

"The Spirit of Christ."

(UNITARIANISM.)

"i. e. The Spirit which prophesied concerning Christ. See Lindsey's Seq. p. 281. The Spirit of an anointed one or Prophet.-Simpson."

Note to the Unitarian Version.

1 PETER i. 18.

"Not redeemed with corruptible things."

(UNITARIANISM.)

"i. e. delivered from your former state of heathenism, prejudice, and vice, by the Gospel, which was ratified by the blood of Christ."

"Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel,” &c.

(QUAKERS.)

The religious laws adopted by the Quakers not only enact a particular simplicity of dress, for the females as well as the males, but prohibit the former from wearing ornaments, curling the hair, &c.

1 PETER iii. 18.

"For Christ also hath once suffered for sins."

(UNITARIANISM.)

** Christ suffered for sin, not by bearing the punishment due to sin, but to introduce and ratify a dispensation by which the idolatrous heathen would be admitted into covenant with God. See Heb. vii. 27, and the note there."

Note to the Unitarian Version.

1 PETER iii. 18.

"Being put to death in the flesh, but quickened by the Spirit."

Cudworth observes, "that this passage of Scripture, as it hath been interpreted by the generality of the ancient fathers, would naturally imply, even the soul of our Saviour Christ himself, after his death, and before his resurrection, not to have been quite naked from all body, but to have had a certain subtile or spirituous clothing, and it is this of Saint Peter, θανατωθεὶς μεν σαρκί, ζωοποιηθεὶς δε τῳ πνεύματι, ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασι πορευθεὶς ἐκήρυξε.

"Which being understood by those ancients, of our Saviour Christ descending into Hades or Hell, is accordingly thus rendered in the vulgar Latin, 'Put to death in the flesh, but quickened in the Spirit.' In which (Spirit) also, he went and preached, to those spirits that were in prison, &c. So that the word TVεUμаTI or spirit here, according to this interpretation is to be taken, for a spirituous body; the sense being thus: that when our Saviour Christ was put to death in the flesh, or the fleshly body, he was quickened in the Spirit, or a spirituous body. In which (spirituous body) also, he went and preached to those spirits that were in prison, &c. And doubtless it would be said, by the asserters of this interpretation, that the word spirit could not here be taken for the soul of our Saviour Christ; because this being naturally immortal, could not properly be said to be quickened, and made alive; nor could he, that is, our Saviour Christ's soul, be so well said, to go in this Spirit neither, that is, in itself, the soul in the soul, to preach to the spirits in