SERMON VI.

PAGE 87.- "A doctrine so irrational and incredible."-Though the doctrine of the real presence, or transubstantiation, appears to have originated with Pascasius Radbert, a Monk of Corbey, in century 9, yet it was not finally established until A. D. 1215, by Innocent III. in the Council of Lateran. It should be observed that, notwithstanding Luther and the early reformers objected to the term transubstantiation, they held the doctrine of the real presence under certain modifications, in their attempts to explain which they involved themselves in a labyrinth of sophistry and obscurity, introducing uncouth terms, as consubstantiation and impanation, the precise meaning of which it was not easy to apprehend. See Mosheim, vol. 4, p. 63, 379, and Formularies of Faith, p. 11, 262.

PAGE 88.-" The name of Eucharist."-In an old Version of Acts ii. 42, the words "the apostles' fellowship," &c. are thus rendered-" they associated themselves in prayer, and in the breaking of the Eucharist," i. e. the Eucharistical bread.

SERMON VIII.

PAGE 124. "The ordinary Jews had lost the knowledge of their original language." There is no doubt that among all persons of education the pure Hebrew, or sacred language, was studiously preserved. For the Scripture was not read (most probably not even in the Synagogues of the Hellenists) but in the Hebrew Text: though according to a precept of the Rabbins

"In the Law one reads, and one interprets." Public prayers were also, many of them, made in the Hebrew, though others were in the Chaldee; because "the common people were then present, who understood not the holy language." See Lightfoot, Opp. vol. 2, p. 784, 785, and Visitation Sermon, p. 2.

SERMON IX.

PAGE 137.-"Let him be accursed." (anathema.) -Does this only signify let him be excluded (cut off) from the body of the church, from communion with Christian worshippers; or from partaking of the benefits and privileges of the Gospel? The term becomes still more questionable as applied to Rom. ix. 3. See Sermon xxi. In Suicer we have many examples of the use of this term; but it is remarkable that, in respect to the text last cited, he says that anathema notat æternum exitium. Ita Apostolus ad Romanos ix. 3." Vide Thesaur. Eccles. p. 270. Ed. 1682.

SERMON X.

PAGE 161.-"They should lend to their brethren upon interest or usury."-In addition to the legal ordinance, David also reckons it among the qualities of the righteous man, that "he putteth not out his money to usury." Psalm xv. 5.

SERMON XI.

PAGE 168.-"Not inapplicable to the present times."―This sermon was preached, nearly in its present form, more than twenty years ago, when Dr. Paley's excellent book was in almost every one's hands. The precaution here suggested must now be out of place, since theological studies run in a quite contrary direction.

PAGE 172.—“ Whatever may be the rationale of Heathen Mythology," &c.-Bishop Stillingfleet ascribes the origin of Heathen Mythology to the fables of their Poets, the nature of whose artifices in disguising and altering the primitive traditions he describes at large, and concludes that, notwithstanding these corruptions, the footsteps of Scripture History may still be discerned in the Heathen Mythology. Orig. Sacr. p. 365–368. 8th Ed.

PAGE 179." Here then is the point," &c.-No one appears to me to have stated the elements or first principles of the Christian faith more clearly and methodically than Calvin. Having shewn in the 1st Book of his Institutes (c. vi.) how confused would be our knowledge of God without the Scriptures, he properly commences his 2d Book with the doctrine of original sin, and the necessity of a Redeemer.

SERMON XIV.

PAGE 216.-" That we present every man perfect," &c.-Perhaps it means no more than "that we may render as many persons as possible perfect Christians.” Vide Rosenmüller ad loc.

SERMON XVI.

PAGE 245.-"Which some learned man or another," &c.—It is remarkable that the study of this Book has been among the occupations of two of the greatest mathematicians which ever existed: Sir Isaac Newton and John Napier of Merchiston. But how mortifying is it to reflect that all their labours served only to expose the latter to the reproach of having discovered his weak point; and to draw upon the former a bitter sarcasm from a professed admirer of his genius and discoveries. We cannot indeed say much in defence of the calculations of Napier, when we find that he fixes the day of judgment to some time between the years 1688 and 1770. Nevertheless the "Plain Discovery of St. John" is a work which was well received in its day, and on which the author himself, perhaps, set as high a value as upon the Canon Minificus.

PAGE 246.-"The name Lateinos."-The commentators express not only the greatest satisfaction but even admiration, of the agreement of this word with the number of the beast. After the division of the Roman Empire, they say, the Orientalists called the members of the Church of Rome Latins: "they Latinize in every thing; Mass, Prayers, Hymns, Litanies, Canons, Decentals, Bulls," are all in Latin. The Council of Trent pronounced the Latin Version only to be authentic Scripture. But was all this in the contemplation of Irenæus, the disciple of Polycarp, who lived nearly two centuries before the division of the Roman Empire, and many more before the name of the Pope or the Council of Trent, was ever heard of? One would suppose the Hebrew word Romiith,-a word of later invention, would have been more to the purpose.

PAGE 248.-" The sect of the Chiliastæ or Millenarians.”—For an account of the controversies which prevailed upon this mysterious subject, see Mosheim. E. H. vol. 1, p. 284. The doctrine of the Millennium is said to have been introduced by Papias, Bishop of Hicrapolis, a reputed disciple of St. John. The learned but visionary William Whiston calculated that it would commence about A. D. 1776. See his Life, vol. 2, p. 398, 607.

SERMON XVII.

PAGE 267.-" One of the most ancient Liturgies." The most ancient Liturgy extant is that of Basil, Bishop of Cæsarea in Cappadocia, about A. D. 370, though that of Chrysostom is, probably, of not much later date. Both, however, have been so changed and corrupted by interpolations &c. as no longer to exist in their original form. See Covell, History of the Greek Church, p. 10, 12, and King's History of the same Church in Russia, p. 132. As for the Apocryphal Liturgies of St. James, St. Peter, &c. and that inserted in the Clementine Constitutions, L. 8, c. 46, they are too destitute of authority to require particular notice. See Fabric. Codex. Apocryph. N. T. Tom. 2, p. 1-323.

SERMON XIX.

PAGE 293." The man who is without faith," &c. With submission to Dr. Chalmers, I should say that this sentence is somewhat obscure; at least it is so to me.