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is not customary with Luke, nor with any writer in the Apostolic age. Evanson's Dissonance, chap. i. sect. 1."

Note to the Unitarian Version.

LUKE ix. 30.

"Moses."

(See Note on Matt. xvii. 3.)

LUKE ix. 39.

"And lo a spirit taketh him.”
(UNITARIANISM.)

"This was evidently a case of epilepsy."

Note to the Unitarian Version.

LUKE ix. 56.

"For the Son of Man is not come to destroy men's lives, but to save

This

them."

passage is omitted in the Unitarian Version.

LUKE XV. 10.

"There shall be joy before the angels of God upon one sinner doing penance."-Roman Catholic Version.

(ROMAN CATHOLICS.)

"* Before the Angels.-By this it is plain, that the spirits in heaven have a concern for us below;

and a joy at our repentance, and consequently a knowledge of it."

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Note to the Roman Catholic Version.

LUKE XVI. 9.

"They may receive you," &c.

(ROMAN CATHOLICS.)

By this we see that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven."

Note to the Roman Catholic Version.

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"The place of rest, where the souls of the saints resided till Christ had opened heaven by his death."

No. 2.

Note to the Roman Catholic Version.

4

Some new doctrines, concerning the state of the soul after death, appear to have made a considerable progress during the third century.

The undistinguished believer was consigned to purification and the expiation of his sins in a state after this life, and anterior to his participation of the joys of heaven; but the Martyrs were supposed to be received to eternal glory immediately upon the dissolution of the body. The annual commemoration of their sufferings and victory was solemnly

and fervently observed in the church. In compliance with the superstition of their Pagan brethren, and with a view to recommend themselves to their favour, the Christians appointed the celebration of these anniversaries on the days* appropriated to Pagan festivals.

No. 3.

The famous yearly festival which was celebrated in remembrance of all departed souls, was instituted by the authority of Odilo, Abbot of Clugni, and added to the Latin Calendar in the year 998. Before this time, a custom had been introduced in many places of putting up prayers, on certain days, for the souls that were confined in purgatory; but these prayers were made by each religious society, only for its own members, friends, and patrons.

Odilo, however, extended the benefit of those prayers to all souls who laboured under the pains and trials of purgatory. This proceeding of Odilo was owing to the exhortations of a certain Sicilian Hermit, who asserted, that he had learned, by an immediate revelation from heaven, that the prayers of the Monks of Clugni would be effectual for the deliverance of departed spirits from the expiatory flames of a middle state. Accordingly, this festival was, at first, celebrated only by the congregation of Clugni; but having received afterwards the approbation of one of the Roman Pontiffs, it was, by his order, kept with particular devotion in all the Latin Churches.

Mabillon, Acta, S. S. Ord. Bened. Sæc. vi. p. 584.

* Greg. Nysson's Opera, vol. ii. p. 1006.

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Origen asserted the pre-existence of souls, which he considered as sent into mortal bodies, for the punishment of sins committed in a former state of being.

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The Anabaptists maintained, that departed souls continue in a kind of sleep till the resurrection.

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"Let us consider," said Wesley, “what may be the employment of unholy Spirits from death to the resurrection. We cannot doubt, but the moment they leave the body, they find themselves surrounded by spirits of their own kind, probably human as well as diabolical. What power God may permit these to exercise over them, we do not distinctly know. But it is not improbable, he may suffer Satan to employ them as he does his own angels, in inflicting death or evils of various kinds, on the men that know not God. For this end, they may raise storms by sea or by land; they may shoot meteors through the air; they may occasion earthquakes, and in numberless ways, afflict those whom they are not suffered to destroy. Where they are not permitted to take away life, they may inflict various diseases: and many of these, which we may judge to be natural, are undoubtedly diabolical. I believe this is frequently the case with lunatics. It is observable,

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that many of these, mentioned in Scripture, whe are called lunatics by one of the Evangelists, are termed demoniacs by another."

See vol. ii. p. 31.

LUKE XVI. 23.

"In hell he lift up his eyes, being in torment."
(IRENEUS AND Origen.)

Irenæus, quoting this parable, affirmed, that after death, the soul had a body conjoined with it, and that of the same form and figure with that body which it had before here in this life.

Origen was of the same persuasion, that souls after death had certain subtile bodies united to them, and that those bodies of theirs had the same dos χαρακτηρίζον "characterizing form," which these their terrestrial bodies before had. This, he thought, might be sufficiently proved from the frequent apparitions of ghosts or departed souls.

Cudworth, p. 802.

(See Note on Luke xxiv. 39.)

LUKE XX. 36.

"Neither can they die any more, for they are equal unto the
Angels."
(ST. AUSTIN.)

According to St. Austin's interpretation of this passage, the souls of good men, after the resurrection shall have corpora angelica angelic bodies,"

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