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truth. And he is pleased to find that the method which he has pursued has been sanctioned by the approbation of learned and judicious writers, whose conclusions have not always coincided with his own. If this work should contribute in any degree, however inconsiderable, to promote a spirit of liberal and candid discussion among persons of different persuasions upon controverted points, it will so far fulfil the primary intention and the best wishes of its author..

T. B.

Essex House, November 16, 1816.

TABLE

TABLE OF CONTENTS.

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examined, p. 26. The local ascent of Christ into heaven after
his baptism maintained by the Polish Socinians, p. 27. This hypo-
thesis modified by Mr. John Palmer, ibid. Explanation of Bishop
Pearce and Archbishop Newcome, p. 29. To ascend into heaven'

is to be acquainted with the purpose and will of God, ibid. Proved

by Grotius, Beza, Whitby, Doddridge, and, above all, by Raphelius,

ibid. nole. To come down from heaven,' as the correlate phrase,

properly signifies a commission to reveal the divine will, p. 31. Re-

flections upon this explanation of the text, p.36.--IV. John iii. 31,

explained, ibid.-V. John vi, 25-62 expounded, p. 37. The de-

sign of Jesus was to drive from his society those who followed him

with selfish and secular views, p. 38. They first demand a sign from

heaven like the manna, ibid. Jesus promises true bread from heaven,

meaning his doctrine, p. 39. The Jews, understanding him literally,

eagerly desire this heavenly bread, ibid. Jesus declares that he is him-

self the bread from heaven, ibid. The Jews, knowing his extraction, are

offended at his pretensions to a heavenly descent, p. 40. Jesus persists in

declaring that he is the bread which they must actually eat to obtain im-

mortality, ibid. The Jews being still more confounded and offended,

ibid.-Jesus insists in still stronger language upon the absolute neces-

sity of eating his flesh and drinking his blood, p. 41. The Jews seem

to suspect him of insanity, p. 42 ;—and Jesus having further intimated,

as they conceived, that after his body had been thus consumed they

should see him again return to heaven, his selfish followers, shocked

at the apparent absurdity of his doctrine, abandon his society, ibid. Je-

sus, in conclusion, declares that his whole discourse is to be taken figu-

ratively and not literally, p. 45.-VI. John viii. 42, explained, p. 45.

-VII. John viii. 58, explained, p. 46. Explanations of Guyse, Sherlock,

and Doddridge, p.47. Origin of the popular mistake of the words I AM,

p. 48. Arian interpretation, p. 49. Remarks of Dr. Clarke, Bishop

Pearce, Dr. Harwood, and Dr. Price, p. 50. Singular interpretation

proposed by the Polish Socinians, and revived in the Theological Repo-

sitory, p. 53. Interpretation commonly received by the Unitarians, p. 55;

-which best suits the connexion, p. 56;-and is justified by the lan-

guage both of the Old Testament, p. 57,-and of the New, p. 58.

Supported by Grotius, Beza, Hammond, Lardner, Cardale, Lindsey,

Wakefield, Simpson, &c., p. 62. Reasons for insisting so much at large

upon this celebrated text, p. 66.-VIII. John xiii. 3, explained, p. 67.

IX. John xvi. 28, explained, ibid.-X. John xvii. 5, explained,

p. 68. Trinitarian interpretation, ibid. Arian interpretation, ibid.
Triumphant language of the Arians, p. 69. Unitarian interpretation,
p. 70. Error of expositors concerning the nature of that glory for
which Jesus prayed, p. 71. This prayer explained, ibid. The pro-

lepsis justified, p. 72. Mr. Lindsey the only expositor who has given

the true meaning of our Saviour's petition, p. 74. The proleptical

interpretation supported by Grotius, by Wolzogenius from Augustin,

by Le Clerc, Lardner, and others, ibid. note.-XI. John xvii. 24,

explained, p. 75. Strange interpretation of Dr. Guyse and Dr. Dod-

dridge, ibid. note. Rational comment of Calvin and Campbell, ibid.

--XII. 1 Cor. xv. 47, explained, p. 77. Singular interpretation of

Crellius and the old Socinians, p. 78, note. Vulgate reading probably

true, p 78.-XIII. 2 Cor. viii. 9, explained, ibid. No allusion to our

Lord's pre-existence, ibid. Judiciously omitted by Dr. Clarke,

p. 79. Triumphant language of Arians and Trinitarians, ibid. Riches

and poverty of Christ simultaneous events, p. 80. In what sense

Christ was both rich and poor, p. 81.--XIV. Eph. iv. 9, explained,

p. 82-XV. Philipp. ii. 5-9, explained, ibid. Form of God inter-

preted by Trinitarians, p. 83 ;--by Arians, ibid. ;-high language of

the Arians, p. 84 Interpretation of Grotius and the Unitarians, p. 85;

-equal with God explained, p. 86. Robbery understood in an active

sense by Calvin, Beza, Doddridge, and others, p. 87 ;-in a passive

sense by Vatablus, Clarke, Wakefield, and the ancients, ibid. Being

in the likeness of men no proof that he was not a human being, p. 91.

Recapitulation, p. 92.-XVI. Col. i. 15, explained, p. 94. First-

born how understood by Trinitarians, ibid.; by Dr. Clarke, ibid.;-by

Arians, p. 95 ;-by Grotius and the Unitarians, ibid.-XVII. Col.

i. 17, explained, p. 96.- XVIII. Rev. iii. 14, explained, ibid. Ge

neral reflections, p. 97.

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