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 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.
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