and ovviidriffic.
(hh) P. 209. — ' Therefore the name for conscience in the Greek and Latin signifies a knowledge with another.' That is 6uvii67]Sig = a knowing with one's self, con- sciousness ; and conscientia (con-scio) = joint knowledge, Cf. Note gg above.
{ii) P, 209. — ' It is a knowledge with a rule, with a general rule,' &c. See this principle brought out with power and pungency, by Professor Sewell of Oxford, in the following remarkable pamphlet, now unhappily ' out of print," and only to be met with at an extravagant price, ' The Plea of Conscience for seceding from the Catholic Church to the Romish Schism in England. ... A Sermon preached before the University of Oxford, Nov. 5. 1845. To which is added an Essay on the Process of Conscience. Oxford : J, H. Parker. 1845. Pp. xxvii. and 53.
(jj) P. 214. — ' Cursed is he, saith the Council of Trent, that doth not equalize those traditions with the word of God.' Cf. History of the Council of Trent, by L, F. Bungener (1853. Crown 8vo,) ; Tradition, book ii. pp. 83, 88, 89, et alibi; also Memoirs of the Council of Trent, &c., &c., by Joseph Mendliam, M.A. (1834. 8vo) ; and Buckley's 'History,' (1852.)
{kk) P. 217 — ' So holy St Austin, what saith he to a Donatist that wronged him in his reputation,' &c. The reference is to the following, ' Senti de Augustine quid- quid libet, sola mo in oculis Dei conscientia non accuset.' Lib. Secund. contra 3fanich.
{II) P. 229. — ' So it is in the original, " in the simplicily and sincerity of God." The word is a-TrXoTn/; = singleness of mind, the opposite of duijlicity. Cf. Deans Alford and Stanley as to the readings.
{mm) P. 234. — ' Christ made as though he would have gone further,' &c. The Evangelist is describing the attitude of the Lord as he appeared to the ' tivo disciples.' He was 'going on ' {'rgoffs'zoiiTro). Assuredly he would have gone on had he not been
NOTES. 533
solicited to ' abide.' His ' going on,' or ' romriiuing,' was contingent on tlicir request, . . . only a lesser operation of the great law of all our spiritual ' blessings ' being con- tingent upon prayer, upon our ' asking.' It seems somewhat perilous then to concede with Sibbes and our translators, that the Lord made a ' show to do ' what he did nr)t ' mean ' to do. He was ' going on,' intended to ' go further,' but was ' constrained ' to 'abide,' (ver. 29). This explanation is surely more satisfactory than Sibbes's concession, and tlian that which resolves it into a ' speaking aft:r the manner of men.' Jeremy Taylor and others, ' he pretended,' is exceedingly unguarded.
(nti) P. '234. — ' Saith Tertullian very well. There is no necessity of sin to them, upon whom there lies no other necessity but not to sin.' The passage is in the treatise Be Corond Militis, as follows : — ' Nulla est necessitas delinquendi, quibus una est necessitas non delinquendi.'
{oo) P. 238.—' Thou shalt be uncased.' One of Thomas Adams' most wonderful ' sermons' is entitled ' The White Devil; or, The Hypocrite Uncased,'' [i.e., Judas). Sec ' Practical Works' in the present series, II. p. 221, seq.,
(pp) P. 251. — ' Comb-downes,' as we say. The Eev. Dr Bonar of Kelso kindly informs me that he met with the word ' conib-downe' in an old English poet as = sky-fort. That is, ' comb or coomb,' old English and Scotch for sky (coomb-ceiled = sky-roofed, i.e, arch-roofed, concave) and down = dun, i. e., fort or castle. Ac- cording to this, ' comb-downe' resolves itself into our ' sky-castles = castles in the air.' I regret that Dr Bonar has not been able to recover the reference. I venture to query if in 'comb-downe,' we have not the origin of our word, ' down- come' or ' come-down ' = great fall, as from prosperity to poverty.
{qq) P. 267. — '"As we see in Spira,' &c. Consult Gribaldus. ' Historia Francisci Spiraj' (1548), which, translated into English by Aglionby, as follows : 'A notable and maruailous epistle concerning the terrible judgment of God upon hym that for feare of men denyeth Christ and the knowen veritie ; beine: the case of Francis Spera or Spira, an Italian, with a preface of Dr Caluine' (1550), has ever since been a popular chap-book.
(rr) P. 268.—' Curse God.' &c. Cf. Eev, A. B. Davidson's ' Job' in loc, (vol. i.
1862). He says, ' Eenotince "713,. the usual word in these chapters. Some prefer I .. ^
taking the word here, however, in its usual sense. Bless (with sarcastic intonation
and in irony), bless this God of yours (i. 21) again, and die ! &c. &c. (page 28).
(ss) P. 2G9.— ' Stephen Gardiner's letters.' &c. There does not appear to be any collected edition of the ' Letters" of this notorious Prelate : but various were pub- lished singly, and others are met with in collections. Nearly all are in the library of the British Museum ; and also among the MSS. there.
(«) P. 271. — ' As St Austin hath a good speech, " Lord, free me from myself, from my own devices and policy.'" This is a reminiscence of an often-recurring apoph- thegm of the ' Confessions.'