MARK V. 2. "A man with an unclean spirit.” (UNITARIANISM.) "This man was raving mad, and imagined himself possessed by a legion of demons, whose organ he was compelled to be. When healed, he is said, ver. 15, to be in his right mind; which implies, that his disorder was insanity. See Farmer on Demon. p. 100." Note to the Unitarian Version. MARK VI. 13. "Anointed with oil many that were sick, and healed them." It is said to have been generally believed, during the sixth century, that the oil taken from the lamps which burned at the tombs of the martyrs, had a supernatural efficacy to sanctify its possessors, and to defend them from all dangers, both of a temporal and spiritual nature. See the list of sacred oils which Gregory the Great sent Queen Theudelinda, in the work of Ruinartus, intitled, Acta Martyrum sincera et selecta, p. 619. (See Notes on James v. 14.) MARK ix. 2. (See Note on Matt. xvii. 1.) MARK ix. 4. "Moses." (UNITARIANISM.) (See Note on Matt. xvii. 3.) MARK ix. 48. "Where their worm dieth not," &c. (UNITARIANISM.) "These are metaphors expressing the effects of divine indignation. In the Old Testament they are used to express temporal calamities and death, Isa. xxxiv. 2-16. xlvii. 14.; Jer. vii. 20.; Ezek. xx. 47, 48. In the New Testament, therefore, the similar phrases must in their strongest sense be understood, of grievous suffering terminated by death, which Christ will finally abolish: which therefore will not be eternal, 1 Cor. xv. 54; 2 Tim. i. 10. Simpson's Notes, MS." Note to the Unitarian Version. MARK Xiii. 32. "Not the Angels *, neither the Son †.” (UNITARIANISM.) "* Or messengers, i. e. prophets. In ver. 27, the apostles are called angels." 66 † Ambrose cites MSS. which omit this clause, and complains that it was introduced by the Arians. But all manuscripts and versions now extant retain it, and it is cited by early writers. It proves that Christ is not God, because his knowledge is limited, nor can it be inferred from the climax that he is a superangelic being. All the instruments by which divine providence executes its purposes are called angels. And angels are represented as ministers of Christ, and subject to his orders at the destruction of Jerusalem. Prophets are said to do what they are commissioned to predict. See Jer. i. 10. Thus Christ is said to have destroyed Jerusalem, and angels are represented as acting under him, when perhaps nothing more is intended, than that Christ predicted the event which God in the course of his providence brought to pass." Notes to the Unitarian Version. MARK XVI. 9. "Out of whom he had cast many devils." (UNITARIANISM.) "i. e. whom Jesus had cured of raving madness. So Celsus understood the expression. See Farmer on Dem. p. 105." Note to the Unitarian Version. MARK XVI. 16. "He that believeth and is baptized," &c. (QUAKERS.) (See Notes on Matt. xxviii. 19, and Matt. iii. 11.) MARK XVI. 19. "Right hand of God." (ARDEUS.) Ardæus, who lived in the fourth century, attributed to the Deity a human form. I. I. Schroder, Dissert. de Ardæanis. ST. LUKE. LUKE i. 4. (UNITARIANISM.) "THE remaining verses of this, and the whole of the second chapter, are of doubtful authority: for though they are to be found in all manuscripts and versions which are now extant, yet the following considerations have induced many to doubt whether they were really written by Luke. "1. The evangelist expressly affirms that Jesus had entered upon, or, as Grotius understands it, had completed his thirtieth year, in the fifteenth year of Tiberius Cæsar, chap. iii. 1. 23. See Grot. in loc. He must therefore have been born fifteen years before the death of Augustus, A. U. C. 752 or 753: but the latest period assigned for the death of Herod is in the spring of A. U. C. 751, and he died probably the year before. See Lardner's Works, vol. i. p. 423-428, and Jones's Developement of Facts, vol. i. p. 365. 368. Herod therefore must have been dead upwards of two years before Christ was born. A fact which invalidates the whole narration, and makes it impossible that the writer of |