"conversation, i. e. our citizenship, is in Heaven" (Phil. iii. 20.); and who, on another, uses this exhortation; "Set your affection on things above, not on

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things on the earth." (Col. iii. 2.) Following the counsel of that Instructor, super-eminent as he was in powers, in wisdom, in authority, may we, and all our clerical brethren elsewhere, make it, under the influence of Divine grace, the first, the continued, the last object of our zealous endeavours, our earnest desires, our fervent prayers, our humble and pious hopes, through the mediation and intercession of Jesus Christ, to obtain the favour of Almighty God!

ANNOTATIONS.

P. 339. More excellent must be the original itself.] "Quis "enim Gallicum, Hispanicum, Germanicum, Italicum diploma intelligere et singulas ejus voces appendere valeat, nisi, quo "illud scriptum, apprimè calleat idioma? Quâ ratione con"ditiones illas perfectè intelligere; hoc est, Divinam Verbo"rum, quibus proponuntur, evepyslav sentire, eamque cæteris, "sine linguæ Hebraicæ notitiâ, poterimus inculcare?" P. iv. Præfatio, to "Grammatica Hebraica," Auctore Domino Petro Guarin, printed at Paris in 1724.

"Quæ vocum singularium Hebraicarum proprietas! Quæ "virtus, quæ efficacitas !—Quàm simplex et naturalis earum "inter se collocatio !-Quanta in sententiâ gravitas ! —Quanta "denique et quàm digna Deo loquente in totâ oratione ma"jestas!"-P. v. of the same Preface.

"Quomodo picturæ rudis variam egregiæ alicujus tabellæ pulchritudinem, ab eximio licèt pictore tibi ostensam "poteris animadvertere? nedum mirari?

"Quam multa enim, inquit Tullius, vident pictores in "umbris et eminentiâ, quæ nos non videmus? Quàm multa,

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quæ nos fugiunt in cantu, exaudiunt in eo genere exercitati, "qui primo inflatu tibicinis, Antiopam esse aiunt, aut Andro"macham, cùm id nos ne suspicemur quidem ?" — P. xxvi. of the same Preface. The passage from Cicero is in his "Academic." 1. 2. s. 7. p. 81. Ed. Davis.

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Simplicitati Literaturæ Sanctæ conjuncta est summa ενεργεια et efficacia, quam δεινοτητα sive δείνωσιν vocant.

De

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quâ antequam agatur, notandum est, duplicem in sacro"sanctis Scripturis distingui posse devornτa sive efficaciam : 66 una rerum est, altera verborum, quæ rerum signa sunt xx ovμboxa. Prior innata illa verbi cœlestis vis est, quâ seduli "ejus tractatores trahuntur a Patre (Joh. vi. 44.), hoc est, ex"citantur, moventur, convertuntur, illuminantur, renovantur, "et hæredes salutis æternæ scribuntur. Illa enim tractio per "verbi cœlestis seu Scripturæ sacræ meditationem fit, ut ex ejus capitis, V. 45. colligitur."-" Glassii Philologiæ Sacræ," p. 126. lib. I. Tract. 3. sect. 3. Ed. 1694.

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P. 341. Copiousness of language.] Bishop Lowth, in “A "Letter to the Right Reverend Author of The Divine Le

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gation of Moses demonstrated," printed at Oxford in 1765, having asserted the "copiousness of expression,” (p. 84.) in Hebrew writers, exemplifies it by reference to the 119th Psalm. "The general subject of the 119th Psalm is the "Blessedness of Keeping the Law; which is pursued through "twenty-two alphabetical stanzas, of eight distichs each, with "much sameness of thought, but great variety of expres"sion."—" He (i. e. the Psalmist) sets out with a formed "design of amplifying his subject to a surprising extent,

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upon a plan, that necessarily required a hundred and "seventy-six distichs, upon almost the same thought, and in "confidence of an ample stock of words and phrases to carry "him through it. This manner of repeating the same thing "in synonymous or parallel terms prevails throughout the "Hebrew poetry, and is a principal characteristic of the

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poetical style. The character of the poetical style in general "must arise from the nature of the language; and the pleo"nastic character in particular must arise from the abundance "of parallel terms and phrases in the language." p. 85, 86.

P. 344. By this distinction.] "Hic non incommodè quæriσε tur, An distinctio Λατρειας et Δουλειας, qualem urgent "Pontificii, dum volunt Aarparavesse cultum soli Deo debitum, "Aouλslav vero cultum, quem fas sit tribuere creaturis, aliquo "nitatur Scripturæ fundamento? Nos illud negamus; ratio "evidentissima est; quia hæ voces sine discrimine usurpantur, "et ejusdem sunt significationis, tàm apud profanos auctores et "grammaticos, quàm apud Græcos V. Test. Interpretes, et

« N. Test. Scriptores θεοπνεύστους. Veteres Glossa : Λατρεύω « Servio. Servio Δουλευω. Hesychius: Λατρεύει, Δουλευει. “ Item Λατρευτον, Δουλικον, et Λατρευω, Σεβω, Δουλευω. Tanσε dem, Λατρεία, Δουλεια. Suidas: Λατρεία, Δουλεια επι μισθῳ, "Servitus mercedis causâ. Matt. vi. 24., Acts, xx. 19., Rom. “xii. 11. et xiv. 18. et xvi. 18., Eph. vi. 7., Col. iii. 24., cultus " qui Deo tribuitur, per verbum Δουλευειν exprimitur: at "Matt. iv. 10., Rom. i. 9., et alibi frequentèr, idem cultus per “ verbum Λατρευειν indicatur.”Suicer's Thesaurus, vol. 2. p. 216. Ed. Fol. 1682.

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P. 346. The discourse in this passage.] "De illis tantùm "peccatis hoc loco sermo est, quæ alter in alterum commisit quorumque veniam ab altero poscit. Quemadmodùm eniin "versu 15. de peccatis in Deum commissis præcipuè dixerat Apostolus ; ita nunc versu 16. de peccatis, quæ proximum "spectabant, exponit; eaque, factâ mutuâ professione, tolli “ vult, ut mutuus inter fideles amor, atque hinc orta ad Deum “ precatio recthis constaret.” — Annot. in Vers. 16. Cap. 5. "Epistolæ Sti. Jacobi, apud Curas Philologicas Wolfii," vol. v. p. 83. Ed. Basil. 1741.

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Ibid. Neither Justin Martyr.] "Justinus M. in Apologiâ ad Imperatorem et Senatum Romanum omnia Christianorum "officia, omnes actus religiosos, non tantùm apertè et can"didè, sed etiam diligentèr recenset. Hoc ipsum in suo quoque Apologetico fecit Tertullianus. At de confessione "auriculari altissimum apud utrumque silentium."-Suicer's Thesaurus, vol. i. p. 1146. Ed. Fol. 1682.

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P. 347. Chrysostom.] Ουκ απεκάλυψε το έλκος ουκ εις κοινον θεατρον ήγαγε την κατηγορίαν ου περιέστησε μαρτυρας των πλημ μελημάτων ενδον, εν τω συνειδοτι, μηδενος παροντος πλην του παντα ὁρῶντος Θεου, ποιεί την κρισιν και των ημαρτημένων την εξετασιν, και παντα τον βιον αναλογιζομενος, ύπο του νου το κριτήριον αγε τα ἁμαρτηματα· διορθοῦ τα πλημμεληματα, και ούτω μετα καθαρου συνείδητος της ἱερας ἁπτου τραπεζης, και της άγιας μετεσχε θυσιας.—Chrysostom. Homil. VI. de Poenitentia. Op. tom. ii. p. 326. Montfaucon's Edit. Paris, 1718.

Ibid. St. Paul says.] Φησι, δοκιμαζετω ἑαυτον έκαστος, και τοτε προσίτω. Ουχ έτερον ἑτερῳ κελεύει δοκιμάζειν, αλλ' αυτόν ἑαυτον, αδημοσιευτον ποιῶν το δικαστήριον, αμαρτυρον τον ελεγχου.

Chrysostom, Homily 28. on Ep. 1. to the Corinthians, ch. xi. vol. iv. p. 569.

In his "Origines Ecclesiasticæ," B. xviii. ch. iii. s. 2. Bingham refers to several passages in Chrysostom, similar to those here quoted.

P. 348. Secker.] See Sermon XII. vol. vi. Ed. 1771.

P. 352. The Bible.] "They (i.e. the Papists) always sup66 pose that our religion had no existence before that æra "(i. e. the Reformation), and constantly affect to call theirs the "old, the ancient religion; though the famous reply of Sir "Henry Wotton sets this matter very concisely in its true "light; who, being asked by a Romish priest, Where was 'your religion to be found before Luther?' made him this "answer, My religion was to be found then, where your religion is not to be found now; in the doctrines of Christ, and "the writings of the Apostles and Evangelists."" P. 333. of "Sermons and Charges by Dr. Tottie." Ed. 1775.

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