6

only to those to whom the word of salvation comes,' and is apprehended by faith. Surely, in this sense, reason is the first-born,' and surely too, the blessing,' by way of eminence, is not promised any more to him who reasons than to him who works, but 'to him who believes.' Reason in the individual, to allude to Mr. Rogers's fine allegory, sees God in His works, before faith hears Him in His word. And he in whom God is listened to by faith, is blessed in another guise from him in whom He is only known by the reason.

NOTE B.-REFERENCE BY HOWE.

P. 20, 1. 2 from the foot.-Howe seems to have had this passage in his eye when, in his matchless description of the ruined temple of God in the soul of man, he says, 'Look upon the fragments of that curious sculpture which once adorned the palace of the great King: the reliques of common notions, the lively prints of some undefaced truth.'-Living Temple, part ii. § 8.

NOTE C.-SELden, Grotius, aAND SALMASIUS.

P. 33, 1. 7.-For the character of SELDEN, as an ethical writer, the reader may consult Hallam's Literature of Europe, p. iii. chap. iv. § 28, vol. iii. p. 110. The following is not too high an eulogium on that not very readable, and now very little read author:-'Selden for scholarship, only not universal, and for his indefatigable researches into the original constitution of the State, must be consulted and venerated as a sage, to whom learning and the liberties of England are alike and largely indebted.'

The merits of GROTIUS, as a writer on morals, have been most judiciously and candidly estimated by Dugald Stewart, Dissertation, g iii. p. 84, etc.; by Sir James Mackintosh, Dissertation, 2 iv. pp. 315, 316; and especially by Hallam, Literature of Europe, part iii. ch. iv. sect. ifi. § 80, vol. iii. p. 543, etc.

Had it not been for the transcendent fame of scholarship which then belonged to SALMASIUS, he would scarcely have been mentioned, we think, by Culverwel. A just estimate of his powers and attainments may be found in Hallam, part iii. chap. i. 16.

NOTE D.-THE THREE DURANDS.

P. 38, 1. 4.—WILLIAM DURAND was an eminent jurist of the thirteenth century. He was born 1237, and died 1296. His principal work is entitle Speculum Juris, from which he derived the name of 'Speculator.' He

wrote also Rationale Divinorum Officiorum. He died Bishop of Mende. He must not be confounded with his nephew of the same name, celebrated in his own time for a work On the Manner of Holding a General Council. Culverwel probably refers to a third WILLIAM DURAND, surnamed DE ST. POURCAIN. He was in succession Bishop of Puy and Meaux. Among the schoolmen he has the appellation, THE RESOLUTE DOCTOR. He was first a Thomist, and then a Scotist. His apostasy so offended the sect he deserted,

that one of them wrote this epitaph for him, —

'Durus Durandus jacet hic sub marmore duro;

An sit salvandus, ego nescio, nec quoque curo

He died in 1332. The best edition of his great work, Commentarii super Lib. IV. Sententiarum, is that in folio, 1572. For fuller information, Tiraboschi, Moreri, and Aikin may be consulted.

NOTE E.-SUAREZ.

P. 41, 1. 7.—FRANCIS SUAREZ of Grenada (born, 1548; died, 1617) was, as Hallam (Lit. p. iii. chap. iv. ? 15) says, 'by far the greatest man, in the department of moral philosophy, whom the order of Loyola produced in that age.' His great work is entitled, Tractatus de Legibus ac Deo Legislatore. Sir James Mackintosh (Dissertation, sect. vi. p. 315) remarks, 'Grotius, who, though he was the most upright and candid of men, could not have praised a Spanish Jesuit beyond his deserts, calls Suarez "the most acute of philosophers and of divines."

NOTE F.-ETERNAL LAW-SUAREZ, HALLAM, HOOKER.

P. 54, 1. 30.-The following is Suarez's definition or description of eternal law Lex æterna est decretum liberum voluntatis Dei statuentis ordinem servandum, aut generaliter ab omnibus partibus universi, in ordine ad commune bonum, vel immediatè illi conveniens ratione totius universi, vel saltem ratione singularum specierum ejus; aut specialiter, servandum a creaturis intellectualibus, quoad liberas operationes eorum.'-De Legibus, cap. ii. ? 6. This, certainly, not very perspicuous statement is thus translated by Hallam : -'Eternal law is the free determination of the will of God, ordaining a rule to be observed either, first, generally, by all parts of the universe, as a means of a common good, whether immediately belonging to it in respect of the entire universe, or, at least, in respect of the singular parts thereof; or, secondly, to be specially observed by intellectual creatures, in respect of their free operations.' It is justly remarked by him, that this crabbed piece of

scholasticism is nothing else in substance than the celebrated sentence on law, which concludes the first book of Hooker's Ecclesiastical Polity.'-Hallam, ii. 505. The sentence referred to is certainly one of the most magnificent in the English language. Of law, there can be no less acknowledged than that her seat is the bosom of God, her voice the harmony of the world; all things in heaven and earth do her homage; the very least as feeling her care, and the greatest as not exempted from her power; both angels and men, and creatures of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of mercy, peace and joy.'

NOTE G.-MAIMONIDES.

P. 64, 1. 7.-MOSES MAIMONIDES, or BEN MAIMON, often termed, from the initials of his office and names, Rambam, is called by the Jews' the Eagle of the Doctors,' or 'the Doctor,' and is certainly one of the most ingenious and enlightened of Jewish writers. It is a proverb among the learned Jews, 'A Mose ad Mosem par Mosi non fuit ullus.' He was born at Cordova in 1131, and died in Egypt in 1204 or 1205. His most important works are, Moreh Nevochim-the Guide to the Perplexed; and his Sepher Hamitzoth, or the Book of the Commandments.-Wolfii Bib. Heb., Buxtorf, Pref. to his trans. of Mor. Nev. Basnage.

NOTE H.-THE TWO VASQUEZ.

P. 74, 1. 1.-There are two Spanish theologians of this name, Dennis, an Augustinian monk; and Gabriel, a Jesuit. It is to the last of these Culverwel refers. He died 1604. His works fill ten folio volumes.-Moreri.

NOTE I. ARBOR INVERSA.

P. 81, I. 12.-A learned friend has suggested that the reference may be to the Arbor metallorum of the alchemists, of which Hofmann, in the Lexicon Universale, so justly praised by Gibbon, says, 'Ludit mirifice ars in rerum natura, conterit et ad minima redigit quævis metalla, quæ mira fermentatione fœta, ac vitreo vasi inclusa paulatim fermentationis incrementum percipiunt, atque in gratam arborem se hinc inde in vitreo vase dilatantem excrescentemque extendunt.' This tree grows downward-inversa. Here we have an 'enclosed being,' nourished by the liquid in the midst of which it resides. I have no doubt this is the reference. A piece of zinc is suspended in a solution of lead in a phial, and in a short while the lead re

appears in a metallic form, attaching itself to the zinc, and exhibiting the appearance of a shrub growing downwards.

The following passage occurs in Bacon's Nov. Org. lib. iii., Works, vol. i. p. 343, folio: 'Si quis enim accipiat ramum tenerum et vegetum arboris, atque illum reflectat in aliquam terræ particulam, licet non cohaereat ipsi loco, gignet statim non ramum, sed radicem. Atque vice versa, si terra ponatur superius, atque ita obstruatur lapide aut aliqua dura substantia, ut planta cohibeatur, nec possit frondescere sursum; edet ramos in aërem deorsum.' This also is an arbor inversa.' There is no enclosure here, however, and otherwise it affords no illustration of Culverwel's idea.

NOTE J.-SEXTUS EMPIRICUS.

P. 101, 1. 19.-SEXTUS EMPIRICUS was a Greek philosopher, and is supposed to have flourished under the Emperor Commodus. His works, which have come down to our times, are his Pyrrhoniana Hypotyposeis, in three books; and Adversus Mathematicos, in ten books. They are full of erudite discussions on the Greek philosophies, and contain a summary of the principles of the sceptics. The best edition of his works is that by Fabricius in 1718, in folio. Brucker in Hist. Phil., and Haller in his Bibl. Med., may be consulted for further details.

NOTE K.-CARDANO.

P. 103 1. 26. JEROM CARDANO, one of the most extraordinary characters of his age. (Born, 1501; died, 1576.) His autobiography is somewhat like the confessions of Rousseau. It exhibits a very strange picture of high, varied, misguided intellectual and moral power. The works referred to by Culverwel are his De Subtilitate-which was commented on at length by the younger Scaliger-and De Vanitate Rerum. An interesting account of him has been lately published by Mr. Morley.

NOTE L. THE FOUR ZABARELLAS.

P. 105, 1. 25.-There are four distinguished literary men of the name of ZABARELLA—all of the same family. 1. Francis, Archbishop of Florence (born, 1339; died, 1417), the author of many books; among the rest, Commentarii in Naturalem et Moralem Philosophiam. 2. Bartholomew, the nephew of the Archbishop, who ultimately succeeded his uncle in his see. He seems to have been fully as much a man of affairs' as of letters. 3. James, the son of Bartholomew, a voluminous writer. Among his works are Commen

tarii de Anima. 4. Julius, the son of James, a distinguished mathematician. From Culverwel classing Zabarella among 'fresher and more modern writers,' it seems probable that it is to James that he refers.-Moreri.

NOTE M.-CHARACTERISTICS OF NATIONS.

P. 113, l. 28.—In the Præludia to the Chronicon Albeldense, ascribed to a Spanish bishop of the ninth century, we have a curious enumeration of the distinctive qualities of different nations: (1.) Sapientia Græcorum; (2.) Fortia Gothorum; (3.) Consilia Chaldæorum; (4.) Superbia Romanorum; (5.) Ferocitas Francorum; (6.) Ira Britannorum; (7.) Libido Scotorum; (8.) Duritia Saxonum; (9.) Cupiditas Persarum; (10.) Invidia Judæorum; (11.) Pax Æthiopum; (12.) Commercia Gallorum.'—Athenæum, No. 1417.

NOTE N.-NEMESIUS.

P. 143, l. 17.—NEMESIUS, an eminent ancient Christian philosopher, whose æra is not easily fixed. Some place him in the fourth century, others in the fifth. He is the author of a treatise On the Nature of Man, to which Culverwel refers. The best edition of it is that of Oxford, in 8vo, 1671.

NOTE 0.-Eugubine.

P. 149, l. 14.—Of EUGUBIUS (so the name is given in the second edition) and his work I could find no trace. I thought it likely that the word was Eugubinus, and that the author referred to was a native, or perhaps the Bishop of Gubio, which Hofmann says is a small episcopal city in Italy. I found my conjecture so far confirmed. In the editions of 1652, 1659, and 1669, the word is Eugubin; but still I could find no trace of Eugubin in Morhoff, or any of the ordinary Biographical Dictionaries.

Observing in a London catalogue a work on the Pentateuch by Eugubinus, I sent for the volume, and found that the full designation of the person referred to by Culverwel, was Augustinus Steuchus Eugubinus. From the following notices gleaned from Hofmann, Moreri, Morhoff, and Scaliger, he appears to have been a man of considerable note. He was a native of Gubio, in the Duchy of Urbino. In 1531, he was a canon of the Congregation of the Holy Saviour, and was afterwards chosen to be Keeper of the Apostolical Library at Rome; and being a distinguished Oriental scholar, he busied himself in arranging the MSS. in the Eastern tongues contained in that library. He was subsequently raised to the Episcopal See of Chiasmo, in Candia. In 1531 he commenced a work, entitled Veteris Testamenti ad Veritatem