09 Footnotes

Footnotes [1] --2Ti 3:16. (Theopneust, less euphonious, would be more exact.) [2] -- p. 1036, edit. Aurel. Allob. 1611.

[3] -- See on this number our chap. 3: Sect. 2, ques. 27.

[4] --Κατὰ τὴν ἐπίπνοιαν τὴν απὸ τοῦ Θεοῦ.

[5] -- p. 1022, edit. Francot.

[6] --Θεόχρστα (ὠν χρησμῷΘεοῦ).

[7] -- Schleiermacher, der Christliche Glaube, band 1: S. 115.

[8] -- De Wette, Lehrbuch Anmerk. Twesten, Yorlesungen über die Dogmatik, tome 1: p. 424, &c.

[9] -- Michaelis, Introd. to the New Testament.

[10] -- See our chap. 5: sect. 2, quest. 44.

[11] -- Drs Pye Smith, Dick, Wilson.

[12] --Acts 4:25; 2Sa 22:1-2. See our chap. 2: Sect. 2.

[13] -- Edwards’ Remarks, &c., p. 251.

[14] -- See on this subject the learned dissertation in which Dr Rudelbach establishes the sound doctrines on inspiration historically, as we have sought to establish them by Scripture. (Zeitschrift fur die gesammte Lutherische Theologie und Kirche, von Rudelbach und Guericke, 1840.) [15] -- Lectures on the Evidences of Christianity, p. 506.

[16] -- Vörles. ueber die Dogmatik, tome 1:

[17] -- See an Essay on the Inspiration of the Holy Scriptures, by the late John Dick, D.D. Fourth edition. Glasgow, 1840. Chapter 1.

[18] --Ut supra.

[19] -- See further upon this passage, our Chap. III. question 27.

[20] -- Tom. IX. ed. Bipont., p. 392.

[21] -- Georg. lib. 10:

[22] -- In voce Εσίμιν.

[23] -- Vita Epimen.

[24] --John 10:34. St Paul (Rom 3:19) calls the whole Old Testament equally by the name of LAW, trod more especially Isaiah, the Proverbs, and the Psalms (which he quotes). This remark has not escaped Chrysostom (Homil. 8): ἐνταῦθα τους ψαλμοὺς Νόμον ἐκάλεσεν; and Theophylact adds, και τὰ᾿Ησαίου.

[25] -- Introd., t. 1: p. 118, French edition, [26] -- Introd. tome 1, p. 118, 119, &c., French edition.

[27] -- Epiph., Haeres., 51 and others — Orig., De recta in Deum fide, Doroth. in Synopsi. — Procop. Diacon., apud Bolland., 25th April.

[28] -- Introd., vol. 1: pp. 112-129, English ed.

[29] --Παρηχολευθηχότι. — Thus Demosthenes de Corona, 1:55. Περακολουθηκὼς τοῖς πράγμασινἀπἀρχῆς. Theophrast., Char. Proem, 4: Σὸν δὶπαρακολουθῆσαι καὶεἰδῆσαι, εἰὀρθώς λέγω. — Josephus, in the first lines of his book against Apion, opposes this same word παρακολουθηκότα (diligenter assecutum) to τῷπυνθανομένῳ (scisitanti ab aliis)

[30] -- Hist. Eccles., lib. 5: c. 17. — Ε᾿νῳἀποδείκνυσι περὸτοῦμηδένα Προφη. τηνἐν εκστάσει λαλεῖν. — See also Incept., lib. 4: c. 24. See the same principles in Tertullian (against Marcion, lib. 4: c. 22); in Epiphan. (Adv. hæreses, lib. it. hæres., 48, c. 5); in Jerome (Prœmium in Nahum.); in Basil the Great (Commentar. in Esaiam, proem, 5).

[31] -- De Discrimine Revelat. et Inspirationis.

[32] -- Mathew 11:11. Michaelis Introd. tome 1: p. 116-129, French translation. (That author thinks, that in this passage the least means the least prophet.) [33] -- Letter from Warsaw, 22d March 1827.

[34] -- In the Talmud of Jerusalem — Encycl. Method. at the word Juifs.

[35] --Mark 7:9, see also 13: and Mat 15:3-9. The mischief of those traditions begins at last to reveal itself to the Jews of our days: “The time is come,” says the Israelite doctor Creissenach (Entwlckelungs Geschichte des Mosaischen Ritual Gesetzes, Pref.), “the time is come when the Talmud will precipitate the Jewish religion into the most profound and humiliating downfall, if all the popular teachers of the Jews do not loudly declare that its statutes are of human origin, and may be changed.”

[36] -- Censure of 1588.

[37] -- Council of Trent, session 4, 2d decree of 28th April 1546. — Bellarmin. De Eccl. lib. 3: cap. 14; lib. 4: cap. 3, 5, 6, 7, 8. — Coton, lib. 2: cap. 24, 34, 35. — De Perron contre Tilenus.

[38] -- Council of Trent, first decree, session 4.

[39] -- It was in vain that the Abbot Isidore Clarius represented at the Council that there was temerity in ascribing inspiration to a writer who himself assures us that, he had none (Father Paul, Hist. of the Council of Trent, p. 148 of Edition London, 1676).

[40] -- See Thomas James, Bellum Papale sive Concordia Discors Sexti V. et Clementis VIII.

[41] -- Bellarmin. De Verbo Dei, lib. 4:

[42] -- Idem, lib. 3: — Charron, Verite 3. — Coton, lib. 2: cap. 19. — Bayle, traité.

[43] -- Bellarmin. De Verbo Dei, lib. 2: cap. 19.

[44] -- Bellarmin. lib. 4: cap. 3, and De Perron contre Tilenus. — Coton, lib. 2: cap. 24.

[45] -- Id. Bellarmin. lib. 4: cap. 5. — Coton, lib. 2: cap. 34, 35. — Council of Trent, sess. 4.

[46] -- Concil., Harduini, t. 9: p. 1893.

[47] -- Clement XI. of 8th September 1713.

[48] -- Proposition 79.

[49] -- Proposition 80.

[50] -- Quisquis elanguerit erga venerabilium imaginum adorationem (προσκύνησιν), hunc anathemizat sancta nostra et universalis synodus! (was written to the Emperor, in the name of the whole Second Council of Nice). (Concil., tom. 7: p. 585).

[51] -- Adv. Hæres., lib. 3: cap. 2. “Cum enim ex Scripturis arguuntur, in accusationem convertuntur ipsarum Scripturarum, quasi non recte habeant, neque sint ex auctoritate, et quia varie sunt dictæ, et quia non possit ex his inveniri veritas ab his qui nesciant traditionem. Non enim per litteras traditam illam, sed per vivam vocem.”

[52] -- Claude Œuvres Posthumes, vol. 4: p. 238.

[53] -- See Krebs and Læsner, on 2Ti 3:15.

[54] -- He was born in the year 37. See his Life, Edit. Aureliæ Allobr. p. 999.

[55] -- Contra Apion, lib. 1: p. 1837, (δύο μόνα πρὸς τοῖςἐίκοσι βιβλία.) Our Bibles reckon thirty-nine books in the Old Testament; but Josephus.and the ancient Jews, by making one book each of the two books of Samuel, of Kings, and of Chronicles, by throwing together Ruth and Judges, Esdras and Nehemiah, Jeremiah and Lamentations, and finally, Hosea and the eleven minor prophets that follow respectively, into one book, reduced our modern calculation of their sacred books by seventeen units.

[56] --᾿Ούτε ΠΡΟΣΘΕΙΝΑΙ τις οὐδὲν οὔτε ΑΦΕΑΕΙΝ αὐτῶν, οὔτε ΜΕΤΑΟΕΙΝΑΙ τετόλμηκεν.

[57] --Εὐθὺςἐκ τῆς πρωτης γενέσεωςὀνομάζειν ΘΕΟΥ ΔΟΓΜΑΤΑ (according to others: from the first generation.)

[58] --῾Υπὲρ αὐτῶν εἰδέοι ζνήσκεινἠδίως.

[59] --Πίστεως δὶουχ᾿ὁμοίαςἠξίωται.

[60] -- In his preface to the Epistles of James and Jude.

[61] -- Ob sie Christum treiben, oder nicht.

[62] -- Vorlesungen über die Dogmatik, 1829, I. B. p. 421-429.

[63] -- See Josephus agt. Appion, 54: 1: p. 1037. Philo in Eichorn. Joseph. in Nov. Repert., p. 239. De Ægypticis Judæis; cf. Eichorn-Einleit ins A. T. R. I., §21, p. 73, 89, 91, 113, 114, 116. De Sadducceis, §35, p. 95. And Semler (App. ad liberal., V. T. interpret., p. 11.) Eichorn Alg. Bibl. der Bibl. Litterat. T. IV. p. 275, 276.

[64] -- See this quotation at question 27.

[65] --Acts 15:21. Josephus often attests the same fact.

[66] -- Following the example of the Scripture, we believe we may employ the word church as denoting, sometimes all that are enclosed in the nets of the Gospel, sometimes only all that in these is pure and living. And as for the word sect (αἵρεσις, Acts 24:14; Acts 26:5; Acts 28:22), following the apostle’s example, we employ it here neither in- a good sense nor in a bad sense.

[67] -- Joseph. agt. Ap. book I. 8. Euseb. H. E. lib. III. c. 9: 10:

[68] -- Exposition of the Book of Job. See Father Paul’s Hist. of the C. of Trent, book it. p. 143. (London, 1676.)

[69] -- Origen (Euseb. H. E. lib. 4: c. 26). St Athanasius (Pascal Epistle). St Hilary (Prolog. in Psalmos, p. 9. Paris, 1693.) St Epiph. (Lardner, vol. 4: p. 312.) St Gregory Nazianzen (Carm. 33, Op. tom. 2: p. 98).

[70] -- In præf, ad libr. Regum; sire Prologo-galeato. (See Lard. vol. 5: p. 16-22). Judith, et Tobiæ et Macchabæorum libros legit quidem celesta: sed eas inter canonicas Scripturas non recipit (Præfat. In Libros Salom-Epist. 115). See also Symbolum Ruffini, tom. 9: p. 186 (Paris, 1602). “Some thought it strange that five cardinals and forty-eight bishops should so easily define the most principal and important points of religion, never “decided before, giving canonical authority to books held for uncertain and apocryphal,” &c. — Father Paul’s Hist. of the C. of Trent, book it. p. 153 (London, 1676). Most were Italians.

[71] -- Plotius contra Manich., t. 1,; apud Wolf. anecd., p. 32 sq. I. Ciampini Romans vetera monum., 1: p. 126 sq. All the Christian congregations in the East, even the poorest, kept a collection of the sacred books in their oratories. See Scholz Proleg.

[72] -- Cyrill. Alex. in Apol. ad Theodos., imp. Act. Concil. ed. Mansi, t. 6: col. 579, 7: col. 6, 9: col. 187, 12: col. 1009, 1052, al. Prohibition, under pain of excommunication, against selling the sacred book to druggists, or other merchants, who don’t buy them to read (6th Council, in Trullo. Can. 63).

[73] -- Corb. byz., 1: p. 422, al.

[74] -- See St Jerome, pref. on Job. S. Chrysost. Horn. 19, De Statuis. Women, says he, are wont to suspend copies of the Gospels from their children’s necks. See the 68th canon of the VI. Coun. in Trullo.

[75] -- Hosius contra Brentium, lib. 3: Eckius, de auth. Ecclesiæ. Bayli Traetat. 1, Catech., 9. 12. Andradius, lib. 3: Defens. Conc. Trident. Stapleton, adv. Wittaker, lib. 1: c. 17.

[76] -- Evangelio non crederem (according to the African usage for credidissem, as confession, lib. 2: e. 8: Si tune amarem, for amavissem) nisi me Ecclesiæ commoveret (commovisset) authoritas (ch. 5). (This, besides, is very classical Latin: Non ego hoc ferrem, says Horace, for tulissem, lib. 3: ode 14). Eos sequamur qui nos invitant prius credere, quum nondum valemus intueri, ut ipsâ fide valentiores facti, quod credimus intelligere mereamur, non jam hominibus, sed ipso Deo intrinsecus mentem nostram firmante et illuminante (c. 14). Qpera August., Paris, Mabillon, t. 8:

[77] -- Turretini, Theologia elenct., vol. 1: loc 2, quest. 6.

[78] -- Qui solœcismos in verbis facit, qui non potest hyperbaton reddere, sententiamque concludere. (Comment. in epist. ad Titum. lib. 1: [ad cap. 1:1.] Et ad Ephes., lib. 2: [ad cap. 3: 1.] See also his Comment on the Ep. to the Galatians).

[79] -- Proem. in Ep. ad Galat., lib. 2:

[80] -- Du Pin, doctor of the Sorbonne. Prolegom. on the Bible, 54, 1, 5, 256.

[81] -- Agobard, adv. Fredeg. lib. c. 9-12.

[82] -- Rudelbach, Zeitschrift, 1st part, 1840, p. 48.

[83] --᾿Ανόμοιοσ: hence their name.

[84] -- Epiphan., Advers. hær., LXX. 6: Ætii salutat. Confut., 6:

[85] -- Acta concilii Constantinop., 2, 65, 71, apud Harduin. Acta Concil., tom. 3: p. 87-89.

[86] -- See Josephus agt. Apion. lib. 1: c. 7, 8; and Philo, ed Hæschel, p. 515, and p. 918.

[87] -- Mosis Maimonides, More Nebuchim, part~ 2: c. 37, et 45. Rudelbach (ut supra) p. 53.

[88] -- De Author. Script.

[89] -- In Dialogis.

[90] -- Theol. Elenct., loc. 2, quæst. 5.

[91] -- Preface to Schultens’s Compendium, on the Proverbs, by Vogel. Italic, 1769, p. 5.

[92] -- De interpret, narrationum mirabil. N. N. (at; the beginning of his Ernesti.) [93] -- Einleitung in das alte Testament; 4 edit., Gœtting., 1824, tom. 4: p. 45.

[94] -- Zweyte Verbesserte Auflage. Berlin 1822, p. 276. Lehrbuch. Anmerkungen.

[95] -- Einleitung, &c., 2d edit. 1821.

[96] -- Sentiments de quelques theologiens de Holland. Lett. XI. XII. La Chamb., Traité de la Religion, tom. 4: p. 159, and the following.

[97] -- Kaum ist irgend ein Punet, worüber im Alterthume eine grössere und freudigere Einstimmigkeit herrschte. (Zeitschrift yon Rudelbach und Guerike, 1840, 1st vol. p. 1-47. Die lehre von der Inspiration der heiligen Schrift, mit Berücksichtigung der neuesten Untersuchungen darüber, von Schleiermacher, Twesten und Steudel.) [98] -- Legatio pro Christianis, c. 9.

[99] -- Ad Græcos cohortatio, c. 8.

[100] -- Tertullian adv. Marcion. lib. 4: ch. 22.

[101] -- Hieronym., Proem. in Nahum. Præfat. in Habak. in Esaiam, Epiphan. adv. Hæreses, lib. 2: Hæres., 48, c. 3.

[102] -- In his letter to Aristides, on the agreement of the Gospels that relate the two genealogies of Jesus Christ. — (Euseb., Hist. Eccl. lib. 1: C. 7.) [103] -- Advers. Hæreses, lib. 2: c. 47. Lib. 3: c. 11. Lib. 4: c. 34.

[104] -- De animâ, c. 28, Advers. Marcion. lib. 4: c. 22. De Præscript. advers, hæret., c. 25. Advers. Hermog. c. 22.

[105] -- De Opere et eleemos: p. 197-201. Adv. Quirim, Adv. Judæos, præfat.

[106] -- Hom. xxxix, in Jerem. (quoted here ch. VI. sect. 1.) Homil. 2: in cured. (cap. 19: & 1.) Homil. 25: in Matth. Ejusdem Philocalia, lib. 4: Commentar. in Matth. p. 227-428, (edit. Huet.) Homil. xxvii, in Numer. — in Levit., homil, 5:

[107] -- Homil. 49: in Joan. Homil. 40, in Joan. 5: Homil. 9, in 2 Timothy 4 : Serm. 53, de utilit, leer. Script. Serm. 3, de Lazaro.

[108] -- Apol. 1: c. 53, and 35, 50, 51. Dial. cont. Tryph., cap. 7. Ad Græcos cohort., c. 8.

[109] --Σύντομος λόγος περὶπίστεως. De doctrin. Christi. lib. 2: c. 9. De Pastor., cap. 2. Epist. 42:

[110] -- Epist. xcvii. (ad Hieronym.) De unitate Ecclasiae. C. 3: t. 9, p. 341. (Paris, 1694.) [111] -- Contra Gentes, t. 1: p. 1. De Incarnat. Christi. (Parisiis 1627.) [112] -- Ad Constant. Aug., p. 244. De Trinit. lib. 8. (Parisiis, 1652.)

[113] -- Comment. in Isaiam, t. 1: p. 379. (Ed. Bened.) Homil. 29: advers, calumniantes S. Trinit. In Ethicis regni 16: lxxx., cap. 22.

[114] -- Moralia in Job, Praefat., c. 1:

[115] -- Dialog. De anima et ressurrectione, t. 1: edit. Graecolat. P. 639. De cognit. Dei cit. Ab. Euthymio in Panoplia, t. 8.

[116] -- Dial. 1: ᾿Αρεπτ. Dial. 2: ᾿Ασύγχυν. In Exodus, Qu. 26: In Genesis Quest. 45:

[117] -- Lib. 7: cont. Jul. Glaphyrorum in Genesis, lib. 2:

[118] -- See Lardner, vol. 2: p. 172, 488. 475. Haldane, The Inspiration of the Holy Scriptures, p. 167 to 176.

[119] -- Caveat omnia apocrypha … Sciat multa his admixta vitiosa, et grandis esse prudentiæaurum in luto quærere. See Epist. Ad Lætam. Prolog. Galeat. sire Præfat. ad. lib. Regum. Symbol. Ruffini, tom. 9: p. 186. See Lardner, vol. 5: p. 18-22.

[120] -- See Korholt. De Variis S. Scripturæ editionibus, p. 110-251. Thomas James, Bellum Papale, sire Concordia Discors Sixti V. etc., Lend. 1600. Hamilton’s Introduction to the Reading of the Hebrew Scriptures, p. 163,166.

[121] -- The Talmud even forbids the translation of the Scriptures, except into Greek. (Talmud Megillah, fol. 86.) [122] -- Michaelis, t. 2: p. 206.

[123] -- Einleitung, 2. Th. s. 700.

[124] -- Wiseman’s Discourses on the Relations, etc., 2: Disc. 10.

[125] -- See Christian Observer, vol. 12: p. 170. Examen d’un exemplaire Indien du Pentateuque, p. 8. Horne’s Introduction and Appendix, p. 95, edition 1818.

[126] -- Proleg. In Bibl. Polyglott. Bagsteriana (4: sec. 2).

[127] -- Examen variantium lectionum, J. Millii, Lond. 1710.

[128] -- One sole manuscript, among three hundred and fifty, that of Stephanus, of the 8th or 9th century, puts an article before the name of God, which would not even change the meaning here.

[129] -- We know that Mr Wordsworth, to ascertain the meaning that was given to that passage and the following (Eph 5:5; 2Th 1:12; 2Ti 4:1; Jude 1:4; 2Pe 1:1; Jas 1:1; 1Ti 1:1), at the time when the Greek was a living tongue, was not afraid to consult; the voluminous writings of seventy Greek and sixty Latin contemporary fathers, and that he saw that they invariably put the same sense on these constructions, as designating one and the same person. In the space of a thousand years (from the 2d to the 12th century) he found fifty-four authorities of Greek fathers and sixty of Latin fathers, unanimously giving the same meaning to those words of Paul (Tit 2:13): Our great God and Saviour. The heretics themselves, says he, during the long triumph of Arianism,

[130] -- That of several Latin fathers of the 2d, 3d, 4th, and 5th centuries; that of the Latin Vulgate, more ancient than the most ancient manuscripts of our libraries (supposed to date from the 5th or the close of the 4th century): and, above all, that of the Confession of Faith publicly presented in 484, by four hundred bishops of Africa, to the king of the Vandals, who, as an Arian, persecuted them, and called on them to give an account of their doctrines. — (See the Dissertations of Mill, Griesbach, Bengel, Wetstein, and Lee.) [131] -- Read Michaelis, vol. 2: p. 266. Eichhorn, Einleitung, 2th. S, 700. Edit. Lips., 1824.

[132] -- Archives du Christianisme, tom. 7: No. 17. Wiseman’s Discourses on the Relations of Science, &c., vol. 2: p. 189.

[133] -- Scholz has quoted 674 for the gospel alone.

[134] -- Comment. on the Ep. to the Galatians (book 2),to Titus (book 1: on 1:1), and to the Ephes. (book 2: on 3:1.)

[135] -- This was his opinion some years ago. We know not whether this professor, whose learning and candour we have admired in his translation of the New Testament, has not withdrawn such assertions.

[136] -- This is the title of his book (translated from the English by Lambert, Paris, 1838.) “He says he understands by it, the separation of the New Testament into Word of God or moral precepts, and word of man or facts of the sensible world.”

[137] -- We have not felt ourselves called upon to answer such charges. It would be going out of our subject. The Lord’s coming is nigh to each of us; from one instance to another, three sighs separate us from it. When a man dies he is immediately transported to the day of Jesus Christ. As for the distance of that day relatively to this world, see in the 2d chap. of the 2d. Ep. to the Thessalonians if the apostle Paul deceived himself about it.

[138] -- A rabid dog against Christ. Preface to his Eccles. writers.

[139] --Τὸν καθ᾿ἡμῶν συσκευὴνὑπερζολῇμισοῦς προδεδλημένος, says Eusebius, in speaking of him. — Euseb. Prepar. Evangel., book 10: ch. 9, and Eusebius’ Eccles. Hist. 6:19.

[140] -- He says himself, that on the criticism of the gospels he had studied and collected from Celsus to Paulus, and even to the fragments of Wolfenbüttel.

[141] -- De Autor. Script.

[142] -- In Dialogis.

[143] -- Théol. elencht., tom. 1: p. 74.

[144] -- In Reg. 8:17.

[145] -- Defence of Dr Haffner’s Preface to the Bible.

[146] -- Lectures on the Evidences of Christianity.

[147] -- Vorlesungen uber die Dogmatik, t. 1: pp. 421-429, Hamburg, 1829.

[148] -- Possumus ergo dicere his potius codicibus esse credendum qui Jeremiæ nomen non habent. (De consensu Evang. lib. 3: cap. 7.)

[149] -- Legi nuper, in quodam Hebraico volumine quod Nazarenæ sectæ Hebræus mihi obtulit, Hieremiæ apocryphum, in quo hæc ad ver bum scripta reperi. (Hieron. in Matthew 27) [150] -- Pag. 224-231. Lugduni, 1620.

[151] -- Zweiter Band, p. 517, Kœnigsberg, 1834.

[152] -- Evangel. Kirehen-Zeitung, Aug. 1841, § 489-523.

[153] -- This is a remark of Hengstenberg’s. We recommend his dissertation to readers desirous of a more ample explanation. In order to show a priori, the improbability of the contradictions imputed to the Evangelists, he makes it certain that Mark had evidently Matthew’s work before his eyes and John that of Luke. “An attentive comparison,” says he, “of Luk 7:12 with John 3:6-19 does not permit us to doubt this. John in order to make his narrative, which is more complete, clearly harmonize with that of Luke, borrows from him almost all the terms he had employed.”

[154] -- Jewish War, 2:13.

[155] -- This difficulty is hardly any longer insisted on. We can do no more here than point to the solution of it. Its exposition requires development which would be inadmissible in these pages. It may be easily found elsewhere.

[156] -- Ant. Jude. 17:15; 18:8.

[157] -- Lausanne, 1839, p. 105.

[158] -- Others, taking πρώτη in the sense of πρωτίρα as in the πρῶτός μου η῏ν of John the Baptist (John 1:15; John 1:30), translate, “This census took place before Cyrenius was governor of Syria.” This translation would still be legitimate, though perhaps less natural, because the Greek, with this meaning, would less resemble St Luke’s ordinary style.

[159] -- See Horne’s Introd., vol. 2: p. 3, book 2d, § 4.

[160] -- In the first edition of this work, we corrected here the faulty interpretation given of Job 37:8. We have suppressed it only to make room for other objections.

[161] -- See Whitby on Mat 5:5.

[162] -- For example, Mat 5:13; Mat 5:39. The whole 6Tobit , 7 th chap., 6-16.

[163] -- Hieron, in Isaiam, 8: 2 (in the LXX. Ζαχαρίαν υἱὸν Βαραχίου.) [164] -- Prolegom. de Walton, 12.

[165] -- Whitby’s Commentary on Mat 23:35.

[166] -- Bell. Judaic., lib. 4: c. 19.

[167] --παρώξυνι δ᾿αὐτοὺς τὸλίαν τἀιδρὸς μισοπόνηρον καὶφιλελεύθερον.

[168] --Επιειυχέσταταν.

[169] -- In his Commentary on 2Ki 8:17, and 1Ki 15:1.

[170] -- See, for further details, the authors whom we have quoted, and in particular the useful compilation of Horne. — (Introduction to the Critical Study of the Bible).

[171] -- Euseb. Hist. Eccles., lib. 1: c. 7.

[172] -- One may read, besides, on this miracle, some striking historical and geological considerations in Chaubard’s Elements de Geologie.

[173] -- Panthier, Les livres sacrés de l’Orient (Paris, 1840), pp. 15, 89, 94, 146, &c.

[174] -- Modern Uni. Hist. vol. 6: p. 275.

[175] -- On False Knowledge, book 3: chap. 24.

[176] -- Encycl. ou Dict. rais. des Sciences, &c., t. 1: p. 663. (Lucca, 1758).

[177] -- Encycl. ou Dict. rais. des Sciences, &c., t. 1: p. 664.

[178] -- Essays, book 2: chap. 12.

[179] --Job 26:7 (χρεμάζων γῆν επὶοὐδενός).

[180] --Neh 9:6; Col 1:16; Dan 7:10, compare with Jude 1:6; Genesis 3 :l, 13, 15; Rev 20:2; Rev 12:9; Rev 12:12; Gen 3:24; John 8:44; 2Pe 2:4; 2Pe 2:9-10; John 12:31.

[181] -- It has made use of it only once, and that in speaking of something quite different from the heavens, Col 1:5.

[182] -- This hypothesis of etherial pulsations and of a vibrating medium expanded every where, was the constant idea of ~his incomparable philosopher, in his most elevated views on the constitution of the universe. He even deduced from it the explanation of all the phenomena of combination, cohesion, elasticity, and of movement, which seem to be produced by intangible and imponderable principles. — (See his Letter to Dr Boyle on the Cause of Weight: his Memoir addressed to the Royal Society of London in Dec. 1675: and two articles of Baron Meurice in the Bibl. Uni. de Genève, 1822, p. 79).

[183] -- Memoires de Marcel de Serres.

[184] -- Bibliothèque Universelle, 58, 1835.

[185] -- The oscillations of the ecliptic, including both sides of its mean position, cannot exceed 1.333 degree.

[186] -- See Leslie’s Calculations.

[187] -- Annuaire du Bur. des Longitudes, 1835, p. 196. Arago, in this calculation, supposes that 800 millions form the population of the globe, and that the ball only of that number can work.

[188] -- See Sumner, The Records of the Creation, vol. 1: p. 286; and Professor Zimmerman, Histoire Geographique de l’Homme; Wise-man, Third Discourse on the Natural History of the Human Race, vol. 1: p. 149.

[189] --Job 28:5. Literally, “Underneath it is turned up, and as it were fire.”

[190] -- Water dilates by 1-23d in passing from the temperature of melting ice to that of boiling water: a rise of 16 or 17 degrees of Reaumur will augment its volume, then, by 1-111th. Now we find, by an easy calculation, that the quantity of water necessary to submerge the earth to the height of 1-1000th of the radius of our globe, is equal to 1-333d of its entire volume, or to 1-111th of its third. If; then, we suppose the third of the terrestrial globe to be metallic (at the specific mean weight of 12½), that the second third is solid (at the weight of 2½), and that the third third is water; then, let, the mean specific weight of the whole globe will be equal to 5½ (according to the conclusions of Maskeline and of Cavendish); and, 2d, a rise of 16 degrees of Reaumur in the mean temperature of the mass of the waters, would suffice, in the days of the deluge, to submerge the earth to the depth of 6368 metres — that is to say, to 1546 metres above Mont Blanc. This was very nearly the hypothesis previously suggested by Sir Henry Englefield.

[191] -- Memoires du Dr J. L. Prevost, à Genève.

[192] -- Elemens de Geologic par Chaubard; 1 vol. in 8vo, Paris. — The author establishes there, by numerous arguments, the chronological coincidence of Joshua’s miracle with the deluges of Ogyges and Deucalion. He there remarks, that these two cataclysms relate to the same epoch, lasted the same time, were accompanied with the same catastrophes, and produced currents in the same direction, flowing from west to east.

[193] --Deu 8:7 : “A land of brooks of water, of fountains, and depths that spring out of valleys and hills” (תהמת). See also Isa 35:6; Eze 31:4; Psa 78:15-16.

[194] -- Throughout.

[195] --Les Livres sacrés de l’Orient, comprenant le Chouking, ou Livre par excellence le See Chou, ou les Quatre livres moraux de Confucius et de ses disciples; les Lois de Manou, premier legislateur de l’Inde; le Koran de Mahomet, par Pauthier, Paris 1840.

[196] -- De la Verité de la religion Chrètienne, pp. 613, 614.

[197] -- La dernière edition d’ Amsterdam. Maimonides has made a learned extract from it in his Yad Hachazakah. See Prideau, Histoire des Juifs, Amsterdam, vol. 2: p. 130.

[198] -- Concile de Trent, sess. 4, 1James , 2 d decrees, published 28th Apr. 1546. Bellarmin. de Verbo Dei, lib. 4: cap. 3, 5, 6. Coton, lib. 2: cap. 24, 34, 35. Baile Traité 1: du Perron contre Tilenus.

[199] --Homilia 2: in Jerem., cap. 1.

[200] -- “Utrumque poculum bibe Veteris et Novi Testamenti, quia ex utroque Christum bibis. Bibe Christum, ut bibas sanguinem quo redemptus es: bibe Christum, ut bibas sermones ejus. Bibitur Scriptura sacra, et devoratur Seriptura divina, cum in venas mentis ac vires animi succus verbi desccndit eterni.” (Ambrosius in Psalm i Enarratio.

[201] -- Mira profunditas eloquiorum tuorum, quorum ecce ante nos superficies blandiens parvulis; sed mira profunditas, Deus mcus, mira profunditas! Horror est intendere in earn, horror honoris et tremor amoris! (Confess. lib. 12: cap. 14.) [202] -- See Proemium in epist. ad Philem.

[203] -- Rousseau’s Emile.

[204] --The Verbal Inspiration of the Old and New Testament maintained and established, by Robert Haldane, Esq. Edinburgh 1830. We warmly recommend to our readers the book of a man whose memory ought to be dear to our churches, and whose short residence at Geneva bore so much fruit. We would also refer, on the same subject, to a treatise by Mr Alexander Carson: The Theories of Inspiration, &e. &c. Dublin 1830. Both these works have been of much use to us.

[205] -- Or Olympias. This name might have been that of a woman; but it is probably that of a man.

[206] -- See on this subject the excellent dissertation of Pastor Bost:; “Du pouvoir deSt Pierre dans l’ Eglise. Geneva 1833.”

[207] -- Introduction to the New Testament, by Michaelis, vol. 2: p. 17; vol. 1: pp. 206, 214 (English translation.)

[208] -- Sic, per dictionum multas voces, una consonans melodia in nobis sentietur, laudans hymnis Deum qui fecit omnia,” According to the Greek, as preserved by John Damascenus: Διὰτη῏ς τω῏ν λίξιων κολυφωνίας, σύμφωνον μέλοςἐνἡμι3ν αἰσθήσεται. (Adv. Hæreses, lib. 2: c. 47.) [209] -- Origenes adamantius, Hom. xxxix, in Jerem. 44:22.

[210] --Πολλὴνὠφίλειαν.

[211] --᾿Εργατικόνἧν.

[212] -- And he adds, Ταῦτο μοι τὸρποοίμιον ει῏ρηται καθολικῶς χρήσιμον ει῏ναι δυναμίνον εἰςὁλην τνvν γραφὴν, ἱνα προτράπωσιν οἱθέλοντες προσέχειν τῇἁνάγνωσει, μηδὲν παραπέμπισθαιἀναξίτασψον καὶἁνεξερεύνητον γραμμά.

[213] -- Irenæus, Adv. Hæres., lib. 2: Cap. 47.

[214] -- Millii Proleg., § 108.

[215] -- Einleitung in die Schriften des Neuen Testaments. Stuttgart 1821.

[216] -- Vol. 6: p. 220-250.

[217] -- Introduction, &e., vol. 1: p. 112-129.

[218] -- Historisch-kritischer Versuch, &c. Minden 1818.

[219] -- Horne’s Introd. vol. 2: p. 443, edit. 1818.

[220] -- Bishop Marsh’s Michaelis, vol. 3: Par. 2: p. 361.

[221] -- Veysie’s Examination, p. 56.

[222] -- Remarks on Michaelis’ Introd. to the New Testament, the 32d and following pages, Horne’s introd, 2: p. 458. Ed. 1818.

[223] -- “Μυρία φιλα καὶσύμφανα.” Theophilus ad Autolyc., lib. 1: cap. 36. See also Justin Martyr, ad Græcos cohort. c. 8.

[224] -- See Preface to the History of the Reformation.

[225] -- This is the doctrine of the Ultramontatists, supported both by popes (Pascal, Pius, Leo, Pelagius, Boniface, Gregory) and by councils. Bellarmin, Dural, and Arsdekin assure us that it is the common sentiment of all theologians of any note. “Haec doctrina communis est inter omnes notæ theologos.” (Arsdekin, Theol, vol. 1: p. 118, Antwerp 1692.

[226] -- Prohibemus etiam, ne libros Veteris Testamenti aut Novi laici permittantur habere, nisi forte psalterium, vel breviarium pro divinis ofliciis, aut horas beatæ Maritæ, aliquis ex devotione habere velit. Sed ne præmissos libros habeant in vulgari translatos, arctissimè inhibemus. (The 14th canon of the Council of Toulouse, under Pope Gregory IX., year 1229.) Concilia Labbæi, tom. 2: par. 1-8, Paris 1771.

[227] -- Thessalonians 2:1-12; Rev 13:1-8; Rev 18:1-24. St Jerome, Exhortat. to Marcella to induce her to emigrate from Rome to Bethlehem: “Lege Apocalypsim Johannis, et quid de muliere purpurata,” &c… “septem montibus, et Babylonis cantetur exitu, contuere,” &c… “Tertullian: Sic et Babylon apud Johannen nostrum Romanæ urbis figura est,” &c. (Adv. Judæos, Parisiis 1675.)

[228] -- Chrysostom (Horn. 4: in 2d epist, ad Thessal., c. 2.) “What hindered,” says he (of his own time) “the manifestation of the man of sin, was the Roman Empire: ‘ΤουτίστινἡἀρχὴΡωμαική. Οτανἀρθηἰκ μισοῦἐκεῖνοςἤξει.’”.

[229] -- Irenæus, Adv. Hær. lib. 2: cap. 47: ΙναὁΘεὸς διδάσκη, αἴνθρωπος δὲδιὰπαντὸς μανθάνῃΘεοῦ.