'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: katalambánô], 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: egéneto sàrx],--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 carnal 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.