90. Our author seems, in this article, to have had strongly impressed on his mind the distinction made by the Apostle, when he speaks of Christ in his human character only; e. g. "Since by man came death, by man came also the resurrection of the dead." 1 Cor. xv. 21. So ib. ver. 47. "The first man is of the earth.. .the second man is the Lord," &c. So 1 Tim. ii. 5. " The man Christ Jesus:"..."who gave himself a ransom," &c. Again, Heb. viii. 3; x. 12. " This man," speaking of Christ as a Priest, comp. ib. iii. 3; vii. 4, 24, &c. and of His Body, ib. x. 5, 10. The Apostle however, makes no such distinction in his names : nor was it necessary he should. This distinction in Eusebius is, nevertheless, valuable.--Orat. de laudd. Constant. ib. p. 541. C. where the Greek leaves us; but has the following matter, ib. p. 540. A. B. seq. See also Demonstr. Evang. Lib. iv. cap. x. p. 164. D.
91. [...]. See Book ii. sect. 4. seq.
92. Book ii. sect. 15.
93. Allusion seems here to be made to P.s. lxxiv. 14, in which we are told, that God brake the heads of the Leviathan, and gave him to be meat to the people inhabiting the wilderness. (Gr. Ai0qi/oyi ), taking the Leviathan as representing the evil principle which had corrupted mortality. Comp. Is. xxvii. 1, and see my notes on Job xli. 1. Our author probably means, that He gave up His body to men, &c. who might be termed beasts, because of the fierceness of their nature. Comp. Ps. xxii. 12, 13, 16, 21.
94. So Paul, Col. ii. 15. "And having spoiled principalities and powers, He made a shew of them openly, triumphing over them in it" (His cross).
95. I. e. to prove that he really died. This was, no doubt, intended to have its force against the Docetae, who held that it was a phantom only of Christ which had been affixed to the cross, and appeared to die, (which the Mohammedans, after these, still hold)--and thus virtually denying a vital point in the faith of a Christian.
96. Syr. [Syriac] lit. which apprehended them: alluding perhaps, to Philip, iii. 12 , where the text of the Peschito uses this word in the same way.
97. I think it highly probable that the Syriac negative, [Syriac] has in this place been lost, by the mistake of some copyist.
98. Applying this term, as on several occasions, with reference to the human nature of Christ.
99. Syr. [Syriac], the Greek 0Aqh&nh , Minerva, alluding, no doubt, to the practices of the heathen, who made, both of the bodies and mental faculties of men, Gods. See Book 11. Par. 5, &c.
100. As this place is extremely important on the question of the Eucharist, I shall give the Syriac, which runs thus : [Syriac]. Nothing can be more certain, I think, than that the bodily and bloody sacrifice of the Mass of the Romanists could not have been intended here. On the opinions of the Syrian Fathers respecting this mystery, sec my Visitation Sermon, (Cambridge, 1839,) with the notes. It is my intention, Deo volente, to publish a more detailed account of the opinions of the Syrian Fathers on this subject, as soon as I can ; and for this, I have collected considerable materials. I will now give a sentence or two from the celebrated Bar Salibi, -- a great favourite with the Romanists, -- on John vi. 63. " It is the spirit that quickeeneth," &c. This Father says, [Syriac] i.e. It is necessary that the words said by me should be spiritually received, so that you may inherit eternal life. But, if you receive them bodily, you shall not be profited. For, bodily is, that a man doubt and say, How can He have descended from heaven, when we think him to be the son of Joseph? and, How can this man give his body ?--Good Dr Wiseman however, the indefatigable propugner of the Roman Catholic doctrines, has no doubt, that the Jews were right in giving the interpretation which this Father reprobates! and also, that Bar Salibi was an upholder of his own opinions! (See my Sermon, pp. 89, 100, 135--6.) Eusebius himself has, moreover, given his view of the nature of the Eucharist, in his Demonstratio Evangelica, (Lib. i. x. 39. A.) in the following words: speaking of the XL. Psalm, he says, [Greek] . Much the same is said a little higher up (ib. p. 37.) on Is. liii. Again, (ib. p. 39,) he terms these sacrifices, [Greek] See the rest of this Book to the end, where he admirably shews, that it was this sort of sacrifice which was constantly foretold under the Old Testament. So also Origen contra Cels. Lib. viii. p. 416, [Greek] But the most remarkable passage to this effect occurs in Theodoret. Dialog. ii. "Inconfusus." Tom. iv. p. 85. B. [Greek] See my Visitation Sermon, notes, p. 155, and the opinions of the Syrian Fathers, ib. p. 136. seq.
101. Col. iii. 5. Differing slightly from the Peschito.
102. The Syriac is obscure here. I trust however, I have succeeded in giving its meaning.
103. Ps. xxii. 27, 28. Differing from the Peschito only in the addition of [Syriac], their God. Cited also Demonstr. Evang. Lib. ii. cap. i. v. p. 40. Where our author has, and in the following Book, collected a very large number of Prophecies on the coming of our Lord.
104. That is, on the same stated days and at the same hours of prayer.
105. Syr. [Syriac], i.e. Sacrament of the Eucharist.
106. Allied to this, Orat. de laudd. Constant. cap. i. near the beginning.
107. Col. iii. 11.
108. The Syr. has [Syriac]. One would expect rather to find Medians ([Syriac]) here. Still, the reading might be correct, as the Mau~roi were an ancient people inhabiting a part of Colchis. See Bochart, Phaleg. Lib. iv. cap. xxxi. p. 325.
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