NOTES. P. 7.-The germ of this passion. THE desire of wealth, fame, knowledge, and perhaps distinction from power, is in some individuals very languid. But the desire of exemption from restraint, instantaneously and invariably at. tends our consciousness of strength, whether mental or corporeal, and it may be traced in the freaks of childhood and the exertions of our riper years. In addition to the direct pleasure arising from the attainment of power over other men, the absence of controul from their power over ourselves affords an indirect gratification highly agreeable. And thus we perceive the variety and intenseness of a passion which for the wisest purposes has been implanted in us by the Author of our nature. P. 14. Literal interpretations of metaphorical phraseology. Hujusmodi similitudinis docendi gratia sic ad hibentur in literis sacris, ut tamen non quadrent per omnia, says Erasmus de Libero Arbitrio, Colon, 1524. fol. 27. and again, fol. 36. Arbitror autem præcipuam esse clavem ad divinæ scripture intelli gentiam, si spectemus quid eo in loco agatur: hoc animadverso conveniet ex parabolis aut exemplis illud excerpere, quod ad institutum pertinet. In parabola parabola de œconomo qui submovendus ab officio fraude mutat codicillos Domini, quam multa sunt, quæ nihil faciunt ad sensum parabola. P. 16.-By rational cheerfulness. Vehementer falluntur quidam, says ERASMUS, Dial. Epicur. p. 453. Lond. 1717. qui blaterant Christum natura fuisse tristem quempiam ac melancholicum, nosque ad inamænum vitæ genus invitasse. Imo, is unus ostendit vitam omnium suavissimam, veræque voluptatis plenissimam. P. 16. Convivial enjoyments. That convivial enjoyments are not in their own nature necessarily criminal, is obvious even from the institutions of MOSES. P. 17. Socrates. In the following passage, from the Dialogues of ERASMUS, besides some masterly touches on the character of SOCRATES which must affect every mind endowed with taste and feeling, the sagacious and enlightened reader will find ample materials for reflection.-Proinde mihi nihil unquam legisse videor apud Ethnicos, quod aptius quadret in hominem vere Christianum, quam quod Socrates paulo post bibiturus cicutam dixit CRITONI: An opera, inquit, nostra sit probaturus Deus, nescio; certe sedulo conati sumus, ut illi placuerimus. Est mihi tamen bona spes, quod ille conatus nostros sit boni consulturus. Vir ille sic diffidit factis suis, ut tamen, ob animi propensam voluntatem obtemper andi voluntati divinæ, bonam spem conceperit, fore, ut Deus, pro sua bonitate, boni consulturus esset, quod studuisset bene vivere. NEPHAL. Profecto admirandus animus in eo qui Christum et sacras literas non noverat. Proinde, cum ejusmodi quædam lego de talibus viris, vix mihi tempero, quin dicam, Santte Socrates, ora pro nobis. CH. At ipse mihi sæpenumero non tempero, quin bene ominer sanctæ animæ Maronis, ac Flacci. NE. At ego quot vidi Christianos quam frigide morientes! Quidam fidunt in his rebus, quibus non est fidendum: quidam ob conscientiam scelerum, et scru pulos, quibus indocti quidam obstrepunt morituro, pene desperantes exhalant animam. CH. Nec mirum eos sic mori, qui per omnem vitam tantum philosophati sunt in cæremoniis. NE. Quid isthuc verbi est? CH. Dicam, sed illud etiam atque etiam præfatus, me non damnare, imo vero vehementer probare, Sacramenta et ritus Ecclesiæ; sed quosdam vel improbos, vel superstitiosos, vel, ut dicam, simplices et indoctos, qui docent populum hisce rebus fidere, prætermissis his quæ nos vere reddunt Christianos.-ERASMI Conviv. Relig. p. 95. Lond. 1717. In Matth. v. 34. read without any distinction after aws, it not being a precept against swearing at all, but against swearing at any time by Heaven or Earth. For the law directs, Deut. vi. 13. thou shalt swear by his name. Jarchi on Joel observes that the Jews when they meant what they swore, would |