and qualia sunt angelorum corpora,

"such bodies

as those of angels are."

See Cudworth.

LUKE xxii. 18.

"I will not drink of the wine, until the kingdom of God shall come."

(MILLENARIANS.)

The Millenarians supposed that Christ here alluded to the wine he should drink with his Saints during the reign of a thousand years.

(See Note on Rev. xx. 4.)

LUKE Xxii. 31.

"Satan hath desired to have you," &c.

(UNITARIANISM.)

"As the account in Job is to be understood allegorically, and not literally, so likewise is this."

Note to the Unitarian Version.

LUKE xxii. 43, 44.

"And there appeared an Angel," &c.

(UNITARIANISM.)

"These verses are wanting in the Vatican, the Alexandrian, and other manuscripts, and are marked as doubtful in some in which they are inserted.”

Note to the Unitarian Version.

LUKE Xxiii. 43.

"To day shalt thou be with me in Paradise."

(UNITARIANISM.)

"In the state of the virtuous dead, who, though in their graves, are alive to God. Enuɛpov is used to denote, not the exact time, but the certainty that an event will take place, Deut. ix. 1. comp. Josh. i. 1, 2. 10, 11. iii. 1-5.; 1 Sam. xv. 28. comp. 31; also, Ps. ii. 7.; Acts xiii. 33; Heb. i. 5. This verse was wanted in the copies of Marcion and other reputed heretics; and in some of the older copies in the time of Origen; nor is cited either by Justin, Irenæus, or Tertullian: though the two former have quoted almost every text in Luke which relates to the crucifixion; and Tertullian wrote concerning the intermediate state. See Evanson's Diss. p. 28."

Note to the Unitarian Version.

LUKE Xxiv. 31.

"And he vanished out of their sight."

As for our Saviour Christ's body, after his resurrection, and before his ascension; which, notwithstanding its solidity in handling, yet sometimes vanished also out of his disciples sight; this probably, as Origen conceived, was purposely conserved for a time, in a certain middle state, betwixt the crassities of a mortal body, and the spirituality of a perfectly glorified, heavenly and ethereal body.

(See notes on Luke xvi. 23, xxiv. 39.)

Cudworth, p. 804.

LUKE Xxiv. 39.

"A Spirit hath not flesh and bones."

(ORIGEN.)

"These

Speaking of apparitions, Origen says, apparitions of the dead are not mere groundless imaginations, but they proceed from souls themselves, really remaining and surviving after death, and subsisting in that which is called a luciform body." Origen farther tells us, "That the thing which St. Thomas the apostle disbelieved, was not our Saviour's appearing after death, as if he had thought it impossible for ghosts or souls departed, visibly to appear, but only his rising and appearing in that same solid body, which had been before crucified, and was laid in the sepulchre. Thomas also, as well as the other apostles, assented to the woman affirming that she had seen Jesus, as not thinking it at all impossible, for the soul of a dead man to be seen, but he did not believe him to have risen and appeared, in that self-same solid body, in which he lived before."

See Cudworth, p. 803.

No. 1.

ST. JOHN.

JOHN i. 1.

"The Word was with God."

(ARIUS.)

Athanasius affirms, that Arius maintained there was another Word, and Wisdom, senior to that Word, and Wisdom in our Saviour Christ.

"In the beginning was Wisdom, and Wisdom was with God, and Wisdom was God."-Wakefield's Translation.

66

λογος.

Wisdom, or reason, λoyos. My authority for this translation is Solomon, Prov. viii. 1. 22—32, and the Son of Sirach, i. 1-6, whom I think no man can possibly deny to be speaking of the very same thing as our Evangelist. That by this loyos of John is meant the word of God, so frequent in the Chaldee Targums, and the mens, ratio, et sapientia, the mind, reason, and wisdom, of the Greek and Roman

philosophers and poets, and of the Christian Fathers, is a point, which seems to myself at least, very clearly proved in p. 102, and the following pages, of my Enquiry into the Opinions of the Christian Writers. In further confirmation, however, of so important a variation from the common version, and which is liable to so much misconstruction and censure, I shall subjoin some further passages from different authors, in this place, also.

"Let the reader consult the targum of Onkelos on Gen. viii. 21, the Jerusalem targum on Gen. xxii. 4, that of Jonathan on Jer. xxx. 20, and the targums on Levit. xxvi. 46, Amos vi. 8, and compare this last with Heb. vi. 13. Now will any man assert that these writers regarded the word of God as a distinct Being from God himself? I suppose not. • Monilius says,

" Hic igitur Deus et Ratio, quæ cuncta gubernat. Λογος εστιν εικων θεον, δι' οὗ συμπας ὁ κόσμος εδημιουργειτο. Phil. Jud. p. 823, ed. Lut. Compare 2 Cor. iv. 4.

σε Ο του θεου νους και λογος—εις γενεσιν-προήλθε. Plut. de Is. et Os. and again de Orac. Def. Αρχοντα πρωτον και ἡγεμονα του όλου θεον εχοντα και λογον.

νουν και

« Νους τοινυν ἡγεμων και βασιλευς των οντων, τεχνη δημιουργική του παντος, τοῖς θεοῖς ὡσαύτως αει παρεστι. Jamb. de Myst. i. 7. and again viii. 3. Ο δημιουργικος νους-της αληθειας προστατης και σοφιας, and elsewhere. σε Ο θεός-την ουσιαν-εταξε λογον εγκαταστησας ώσπερ ἁρμοστην και φυλακα. Plut. This mode of expression was so frequent, that John could not have employed more intelligible language in describing the operations of the Supreme Being.

The same author says also : Ταύτον εστι το επεσθαι θες και το πείθεσθαι λόγῳ.