efore for subtilly distinguishing the Word and Life into two Sons,
as some did.

I will not deny the possibility of this interpretation. It may be,--nay,
it is,--fairly deducible from the words of the great Evangelist: but I
cannot help thinking that, taken as the primary intention, it degrades
this most divine chapter, which unites in itself the three characters of
sublime, profound, and pregnant, and alloys its universality by a
mixture of time and accident.

Ib.

'And the light shineth in darkness, and the darkness cometh not upon
it.' So I render the verse, conformable to the rendering of the same
Greek verb, [Greek: katalambano], by our translators in another place
of this same Gospel. The Apostle, as I conceive, in this 5th verse of
his 1st chapter, alludes to the prevailing error of the Gentiles, &c.

O sad, sad! How must the philosopher have been eclipsed by the shadow of
antiquarian erudition, in order that a mind like Waterland's could have
sacrificed the profound universal import of 'comprehend' to an allusion
to a worthless dream of heretical nonsense, the mushroom of the day! Had
Waterland ever thought of the relation of his own understanding to his
reason? But alas! the identification of these two diversities--of how
many errors has it been ground and occasion!

Ib. p. 259.

'And the Word was made flesh'--became personally united with the man
Jesus; 'and dwelt among us',--resided constantly in the human nature
so assumed.

Waterland himself did but dimly see the awful import of [Greek: egeneto
sarx],--the mystery of the alien ground--and the truth, that as the
ground such must be the life. He caused himself to 'become flesh', and
therein assumed a mortal life into his own person and unity, in order
himself to transubstantiate the corruptible into the incorruptible.

Waterland's anxiety to show the anti-heretical force of St. John's
Gospel and Epistles, has caused him to overlook their Catholicity--their
applicability to all countries and all times--their truth, independently
of all temporary accidents and errors;--which Catholicity alone it is
that constitutes their claim to Canonicity, that is, to be Canonical
inspired writings.

Ib. p. 266.

Hereupon therefore the Apostle, in defence of Christ's real humanity,
says, 'This is he that came by water and blood'.

'Water and blood,' that is 'serum' and 'crassamentum', mean simply
'blood,' the blood of the animal or ca