Of the Light of Nature

Hebraicam Recognitio. The first volume contains the Pentateuch; but he was prevented from completing his plan, as we have only similar commentaries on Job, and on forty-seven of the Psalms, under the name of Enarrationes, which have the honour of being thus noticed in the Index Expurgatorius, prohibentur, nisi corrigantur.' Father Simon gives a favourable judgment of these exegetical works.-Hist. Crit. Vieux Test. lib. iv. ch. 12. Walch, in his Bibliotheca, merely notices the work on Job, vol. iv. 490. Possevin pronounces him 'vir æterna dignus memoria, et Italiæ verum ornamentum;' though Petavius calls his orthodoxy in question on the subject of the Divine omnipresence.

His other publications are Adversus Lutheranos Libri tres, Cosmopoeia seu de Opificio Mundi, an extended commentary on the first chapter of Genesis, and his Magnum Opus, referred to by Culverwel; De Perenni Philosophia Libri decem. According to Morhoff, who speaks highly both of the author and his work, Dr. Theophilus Gale has made liberal use of Steuchus's treatise in his Philosophia Generalis, and his Court of the Gentiles, though I have not noticed any reference to it in either of these very learned but not very readable works. The elder Scaliger, who might have been a Scotchman, so far as the perfervidum ingenium is concerned, placed the work De Perenni Philosophia next to the Inspired Writings. His son Joseph, in the first of his epistles, which contains a curious account of the Scaliger family, gives the following narrative of his father having successfully employed this work in the conversion of an atheist: 'In atheos quorum illud seculum feracissimum erat inexpiabili odio (Jul. Cæs. Scal.) flagrabat. Petrus Rufus consiliarius Aginnensis, qui illi ob doctrinam charissimus erat, ut qui et summus Peripateticus, et juris civilis Romani consultissimus esset, hoc morbo animi laborabat. Nunquam cessavit, donec amicum sæpe convivio adhibitum, aut disputationibus confectum, aut precibus delinitum, ad meliorem mentem revocasset; tradito illi Augustini Eugubini De Perenni Philosophia opere, quod illi viam ad veram cognitionem muniret, quando quidem a Rufo nunquam exprimere posset ut sacra Biblia consuleret, a quibus Rufi animus abhorreret. Et sane ea lectio Rufo salivam movit, ut totum se protinus ad Theologiæ studium converteret: in quo tantum profecit, ut nemo acrius, aut veram pietatem defenderet, aut atheismum oppugnaret; erat enim acerrimus, et acutissimus disputator.'-Jos. Scaligeri Epistola, Ep. 1, pp. 45, 46. Lugd. Bat. 1627.

There is another author, who lived nearly a century later, who is also termed, from the place of his birth, Eugubinus; P. Benius, who published a work on Divine grace and free-will in 1603; and a refutation of Casaubon's Exercitationes in Baronium, in 1617.

NOTE P.-PSELLUS.

P. 150, 1. 15.-MICHAEL PSELLUS, a Greek writer of the eleventh century; preceptor to Michael, the son of the Emperor Constantine Ducas, was a voluminous author on theological, mathematical, medical, and political subjects. He died in 1078. The best known of his works is a small tract, entitled Dialogus de Energia et Operatione Dæmonum.

NOTE Q.-ZANCHIUS.

P. 171, 1. 5.-JEROM ZANCHIUS (born, 1516; died, 1590), a distinguished Italian Protestant; a man of great learning, acuteness, and piety. His works fill five folio volumes, generally bound in three.

NOTE R.-THE TWO PICI OF MIRANDOLA.

P. 183, 1. 11.-There are two distinguished men known by this title, which properly designates their principality-uncle and nephew. The family name was Picus. Of the uncle there is an interesting account in Hallam's Literature of Europe, part i. chap. iii. §§ 94-96. It is of the younger Picus (born, 1470; died, 1533) Culverwel speaks. Inferior to his uncle in genius, his numerous works prove the extent of his learning, and intensity of his application.-Tiraboschi, Morhoff, Moreri, Aikin.

NOTE S.-AVERROES.

P. 209, 1. 10.-AVERROES, or AVEN ROSH, a famous Spanish philosopher of the twelfth century; by profession a Mohammedan. He was an idolatrous admirer and zealous follower of Aristotle, though he has speculations that are not to be found in his master. He appears to have been an unbeliever, both in Christianity, and in the religion he professed. Judaism, according to him, was the religion of children; Christianity he considered an impossible religion, as teaching that men ate their God; and Mohammedanism, as offering only sensual rewards, he called 'the religion of swine.' His exclamation in the prospect of death is said to have been, 'May my soul be among the philosophers!'

NOTE T.-PROSPER.

P. 267, 1. 23.-PROSPER, a native of Guienne, was a strenuous champion of the Augustinian theology. He was contemporary with its author, and corresponded with him. He was an able antagonist to the Pelagians and semi

Pelagians of his native country. He is generally admitted to have possessed both learning and eloquence. His style is concise, vigorous, and elegant. Many supposititious works of an inferior character have been ascribed to him. -Fabricius, Bib. Ecc.; Cave's Hist. Lit.; Dupin, Moreri, Lardner's Credi bility, part ii.

ADDITIONAL NOTE.-ARMINIANISM-ANTINOMIANISM.

P. 23, 1. 9.-' Thus Arminianism pleads for itself under the specious notion of God's love to mankind.'-Culverwel refers here to a treatise in 4to, by Samuel Hoard, B.D., rector of Morton in Essex, published without his name, entitled, God's Love to Mankind, manifested by disproving his Absolute Decree for their Damnation. It was published in 1633, and was the first work in defence of the principles of Arminians that appeared in England. It had the honour of being replied to by two of the greatest theologians of that or of any age, Davenant and Amyraut. Davenant's work is entitled, Animadversions written by the Right Reverend Father in God, John Lord Bishop of Sarisbury, upon a Treatise entitled, God's Love to Mankind.' 8vo, Cambridge, 1641. Amyraut's still more elaborate treatise is entitled, Doctrina Joannis Calvini de absoluto Reprobationis decreto defensio adversus Scriptorem anonymum. Auctore Mose Amyraldo. 4to, Salmurii, 1631.

P. 23, 1. 11. Thus, that silly error of Antinomianism will needs style itself an " evangelical honeycomb."-The reference here is probably to the publications of John Saltmarsh, A.M., a mystic and fanatic,' as Orme says, 'who sported the wildest and most incoherent rhapsodies.' The following are the titles of some of his books:-Free Grace, or the flowing of Christ's blood freely to Sinners, 1645; Dawnings of Light, 1646; Shadows flying away, 1646; Sparkles of Glory, or some beams of the Morning Star, 1647. Eaton's Honeycomb, a work of the same complexion, is also likely alluded to. -Brook, iii. p. 74. Of these men, Edwards, the author of Gangraena, says, 'We see little wisdom, though perhaps some wit, in their inventing, as apothecaries are wont for their boxes, such specious titles for their books;' referring to Acontius, who, of a similar class of men in his times, says, 'Nullam ad rem ingeniosi sunt, praeterquam ad speciosos titulos excogitandum; quibus, ex hominum manibus, bonos libros extorqueant, et suos eorum loco obtrudant; et tam stolidum est vulgus, ut quos exspuere debuisset et suspiciat, nonnunquam et celebret.'-Epist. ad Wolphium. The remark is not inapplicable to some authors and publications of our own times.