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NOTE 5, p. 49.

SICUT ergo Deus in principio per miraculum fecit frumentum et alia de terrâ nascentia ad alimentum hominum sine cultore et seminibus; ita sine humanâ doctrinâ mirabiliter fecit corda Prophetarum et Apostolorum, necnon et Evangelistarum foecunda salutaribus seminibus; unde accepimus quicquid salubriter in agriculturâ Dei ad alimentum animarum seminamus, sicut non nisi de primis terrae seminibus habemus quod ad nutrimentum corporum propagamus. Siquidem nihil utiliter ad salutem spiritualem praedicamus quod sacra scriptura spiritus sancti miraculo foecundata non protulerit aut intra se non contineat. Nam si quid ratione dicamus aliquando quod in dictis ejus aperte monstrare aut ex ipsis probare nequimus, hoc modo per illam cognoscimus utrum sit accipiendum aut respiciendum." (Anselm, De Concordia Prescientiae Dei cum libero Arbitrio, vol. i. p. 193.)

NOTE 6, p. 49.

"SED memento hoc pacto incepi tuae respondere quaestioni, ut videlicet, si quid dixero quod major non confirmet auctoritas, quamvis illud ratione probare videar, non alia certitudine accipiatur, nisi quia interim mihi ita videtur, donec mihi melius aliquo modo revelet. Certus enim sum si quid dico quod sacrae scripturae absque dubio contradicant, quia falsum est, nec illud tenere volo, si cognovero.” (Anselm, Cur Deus Homo, c. xviii.)

NOTE 7, p. 51.

THE whole passage from John Scotus is so full of beauty that I give it complete. The reference, as well as the references to the other passages quoted from the Scholastic Divines, will be found under Note 3.

"Concatenatus quippe est divinae scripturae contextus, Daedalisque diverticulis et obliquitatibus perplexus. Neque hoc Spiritus Sanctus invidiâ voluit intelligendi, quod absit existimari, sed studio nostram intelligentiam exercendi, sudorisque et inventionis praemii reddendi; praemium quippe est in sacrâ Scripturâ laborantium pura perfectaque intelligentia. O Domine Jesus, nullum aliud praemium, nullam aliam beatitudinem, nullum aliud gaudium à te postulo, nisi ut ad puram absque ullo errore fallacis theoriae verba tua quae per tuum Sanctum Spiritum inspirita sunt, intelligam. Haec est enim summa felicitatis meae, finisque perfectae est contemplationis, quoniam nihil ultra rationabilis anima etiam purissima inveniet, quia nihil ultra est. Ut enim, non alibi altius quaereris quam in verbis tuis, ita non alibi apertius inveniris quam in eis. Ibi quippe habitas et illuc quaerentes et diligentes te introducis; ibi spirituales epulas verae cognitionis electis tuis

praeparas, illic transiens ministras eis." (Hom. in Prolog. S. Evang. S. Joan., lib. v.)

NOTE 8, p. 53.

REFERENCES to the principal English Divines will be found under Note 3.

NOTE 9, p. 57.

I Do not give the following list as an exhaustive enumeration, but as containing the best-known Confessions:

I Fragments of a Creed in Irenaeus-lib. i. c. i. 2 The Creed of Origen: Tepl ȧpxŵv-Praefat.

3 Fragments of a Creed in Tertullian-De Vel. Virg.

4 Fragments of a Creed in Cyprian-Epist. ad Marcion.

5 Creed of Gregory of Caesarea-Opera, p. 1, apud Gregory Nyssen tom. iii.

6 The Creed of Lucian the Martyr-recorded by Athanasius, Socrates, and Hilary.

7 The Creed of the Apostolical Constitutions-lib. vii. c. xiii.

8 The Creed of Jerusalem-partly preserved in St. James's Liturgy.

9 The Creed of Caesarea—given by Eusebius.

10 The Creed of Alexandria-recorded by Socrates.

II The Creed of Antioch-recorded by Cassian.

12 The Apostles' Creed.

13 The Creed of Aquileia—given by Ruffinus.

14 The Creed of Damascus-given by Jerome.

15 The Nicene Creed.

16 The two Creeds of Epiphanius.

17 Nicene Creed as completed at the Council of Constantinople. 18 The Athanasian Creed.

19 The Huguenot Confession of La Rochelle.

20 Waldensium Confessio, 1120 A.D.

21 Confessio Gennadii, &c., 1453 A.D.

22 Helvetian Confessio Simplex, 1566 A.D.

23 Helvetian Confessions of 1536 and 1581 A.D.

24 Basiliensis Confessio.

25 Jewell's Apology.

26 Articles of the Church of England.

27 Ecclesiarum Belgicarum Confessio-Dort, 1618 a.d.

28 Confessio in Synodo Czengerina, 1570 A.D.

29 Consensus Majoris et Minoris Poloniae, &c., 1573 and 1643 A.D

30 Confessio Tetrapolitana, 1581 a.d.

31 Augustana Confessio a Ph. Melanchthon, 1534 A.D.

32 Confessio Saxonicarum Ecclesiarum, 1551 A.D.

33 Confessio Christopheri Ducis Wurtembergensis, 1561 A.D.

34 Confessio Frederici III., 1577 A.D.

35 Confessio, &c., Regni Bohemiae, 1535 A.D.

36 Confessio Basiliensis, 1647 A.D.

37 Cyrilli Patriarchae Constantin. Confessio, 1621 A.D. 38 Westminster Confession.

39 The Heidelberg Confession, 1575 A.D.

40 Scottica Confessio, 1560 A.D.

41 Dublin Confession, 1615 A.D.

42 Anabaptist Confession, 1646 a.d.

43 Confession of the Quakers, 1673 A.D.

44 The Brownist Confessions, 1596 A.D.

45 The Baptist Confessions of 1611, 1643, 1677, 1689 a.d. 46 The Independent or Savoy Confession, 1658 a.d.

47 Creed of Pope Pius IV.

NOTE 10, p. 59.

THE papal decree establishing the dogma of the Immaculate Conception was dated December 8, 1854 A.D.

NOTE 11, p. 59.

THE doctrine of a purgatorial fire was first suggested by Origen; was doubtfully referred to by Augustine with reference to 1 Cor. iii. 15; was first positively asserted by Pope Gregory I.; was reduced to a system in the thirteenth century by Thomas Aquinas; and firmly established as a dogma of the Church for the first time by the Council of Trent in 1563 A.D.

NOTE 12, p. 59.

COMMUNION in one kind was decreed by the Council of Constance, 1414 A.D. In the eleventh session it was determined that "Christ did institute this sacrament in both kinds, and that the faithful and the Primitive Church did receive in both kinds; yet a practice being reasonably brought in to avoid some dangers and scandals, they appoint the custom to continue of consecrating in both kinds, and of giving to the laity only in one kind, since Christ was entire and truly under each kind." (Quoted by Burnet on Article XXX.)

NOTE 13, p. 59.

THE doctrine of transubstantiation is ordinarily referred to Pascha

sius Radbert, A.D. 831. Bishop Cosin, however, argues that there is nothing in his book "that favours the transubstantiation of the bread, or its destruction or removal." (History of Transubstantiation.) Bertram, Aelfric (Archbishop of York), and Berengarius wrote against Paschasius. The term 'transubstantiation' cannot claim an earlier date than the beginning of the twelfth century. The Council of Lateran in A.D. 1216 gave formal authorization both to the term and to the doctrine.

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NOTE 14, p. 59.

As to the number 'seven' insisted upon by the Church of Rome, we cannot find it in the writings of the Fathers. Peter Lombard is said to have first devised it in the twelfth century; and from him it was adopted generally by the Schoolmen. It was laid down with authority in a decree to the Arminians sent from the Council of Florence, 1439, which was only in the name of Pope Eugenius. It was then confirmed by the provincial Council of Sens, otherwise called the Council of Paris, A.D. 1528, after that by the Council of Trent, A.D. 1547. It finally stands as part of the Creed of Pope Pius IV." (Bishop Harold Browne on the Articles, Art. XXV.)

NOTE 15, p. 59.

"THE Ecclesiastical Councils found it necessary at length to set limits to the licentious superstition of those ignorant wretches, who, with a view to have still more friends at court-for such were their gross notions of things-were daily adding new saints to the list of their celestial mediators. They accordingly declared by a solemn decree, that no departed Christian should be considered as a member of the saintly order, before the bishop in a provincial council and in presence of the people had pronounced him worthy of that distinguished honour. . . It is true we have no example of any person solemnly sainted by the Bishop of Rome alone before the tenth century, when Udalric, Bishop of Augsburg, received this dignity in a formal manner from John XV.” (Mosheim's Ecclesiastical History, Cent. ix. vol. ii. ch. iii, pp. 11. 320. Berwick, 1809.)

NOTE 16, p. 59.

"In the year 606 Boniface III. received from the blood-stained hands of Phocas, the upstart tyrant, the title of Universal Bishop, notwithstanding that Gregory the Great, one of his immediate predecessors, rebuked the pride of John, Patriarch of Constantinople, for assuming to himself the very same title; pronouncing it blasphemous, and as fitly belonging to none but to a forerunner of Antichrist." (Grier's Epitome of General Councils, p. 112.)

LECTURE III

NOTE 1, p. 66.

"HAVING retained his native language, he gave them an account of his adventures; and as the Andamanese have no notions of a deity, he acquainted them with the knowledge he had of God, and would have persuaded his countrymen to learn of him the way to adore God and to obey His laws; but he could make no converts." (Hamilton's Account of the East Indies, in Pinkerton's Voyages, vol. viii.)

Hamilton's statement has recently been repeated.

On the other side, an account appeared in the "Times" newspaper, some years since, the date of which I have been unable to trace, of a visit to the Andaman Islands made by a party from Calcutta. It was mentioned that at a certain period of each day the natives retired for some time apart from their visitors, and it was not unnaturally conjectured that this unusual act on the part of these untamed savages was connected with some form of religious worship. The Bushmen, who are about on a par with the Andamanese in physical and social condition, if not still lower, possess a traditional belief in a supreme power beyond the moon, good and evil spirits, and the immortality of the soul.

NOTE 2, p. 67.

THE bias of modern thought is stated by Mr. Lecky to dispose men "in history to attribute all kinds of phenomena to natural rather than to miraculous causes; and in theology to esteem succeeding systems the expressions of the wants and aspirations of that religious sentiment which is planted in all men." (History of Rationalism, Introduction, p. 18.)

NOTE 3, p. 67.

"WHAT do we mean by religion? Is there in fact any definition of it possible to be given that will serve all the occasions under which we have need to employ the term? I say, no. There is indeed one meaning of religion that I hope is common to all of us, as relating to that eminently most important side of religion which is the one we