rnal life, which, saith Moses, 'is
the life'. Hence 'flesh' is often taken as, and indeed is a form of, the
blood,--blood formed or organized. Thus 'blood' often includes 'flesh,'
and 'flesh' includes 'blood.' 'Flesh and blood' is equivalent to blood
in its twofold form, or rather as formed and formless. 'Water and blood'
has, therefore, two meanings in St. John, but which 'in idem
coincidunt':

1. true animal human blood, and no celestial ichor or phantom:

2. the whole sentiently vital body, fixed or flowing, the pipe and the
stream.

For the ancients, and especially the Jews, had no distinct apprehension
of the use or action of the nerves: in the Old Testament 'heart' is used
as we use 'head.' 'The fool hath said in his heart'--is in English: "the
worthless fellow ('vaurien') hath taken it into his head," &c.

Ib. p. 268.

The Apostle having said that the Spirit is truth, or essential truth,
(which was giving him a title common to God the Father and to Christ,)
&c.

Is it clear that the distinct 'hypostasis' of the Holy Spirit, in the
same sense as the only-begotten Son is hypostatically distinguished from
the Father, was a truth that formed an immediate object or intention of
St. John? That it is a truth implied in, and fairly deducible from, many
texts, both in his Gospel and Epistles, I do not, indeed I cannot,
doubt;--but only whether this article of our faith he was commissioned
to declare explicitly?

It grieves me to think that such giant 'archaspistae' of the Catholic
Faith, as Bull and Waterland, should have clung to the intruded gloss (1
'John' v. 7), which, in the opulence and continuity of the evidences, as
displayed by their own master-minds, would have been superfluous, had it
not been worse than superfluous, that is, senseless in itself, and
interruptive of the profound sense of the Apostle.

Ib. p. 272.

He is come, come in the flesh, and not merely to reside for a time, or
occasionally, and to fly off again, but to abide and dwell with man,
clothed with humanity.

Incautiously worded at best. Compare our Lord's own declaration to his
disciples, that he had dwelt a brief while 'with' or 'among' them, in
order to dwell 'in' them permanently.

Ib. p. 286.

It is very observable, that the Ebionites rejected three of the
Gospels, receiving only St. Matthew's (or what they called so), and
that curtailed. They rejected likewise all St. Paul's writings,
reproaching