ILLUSTRATIVE NOTES.

(1) Page 23. An ancient Father of the Church.'] Saint Clement of Alexandria. Stromata. Lib. vi. § 5. p. 761. Edit. Potter.

(2) Page 24. 'Some illustrations of the text, from Gentile writers.'] For the originals of the passages here cited, see Plato. Alcibiad. ii. Tom. ii. p. 149. E. Edit. Serran. Plauti. Rudentis, Prolog. line 22-30. Cicero. de Legib. lib. ii. § 16. p. 137. Edit. Davies. Hierocles. in Aur. Carm. p. 28-32. Edit. Warren. Though Hierocles flourished in the fifth century, the passage here adduced, may be received as a far more ancient testimony. It is, almost literally, borrowed from the early Pythagorean writers. See Warren's, or rather, Ashton's notes: also, the Opuscula Philosophica et Mythologica, of Gale.

(3) Page 29. The ceremonial observances of the one; the spiritual worship of the other.'] 'Observa, quod in impiis, nomen ponit quod externa significat: in rectis, quod internum cultum.'..' Observe, that in speaking of the wicked, he employs a term descriptive of external rites: in speaking of the upright, a term descriptive of internal homage.' Mercerus in locum.

(4) Page 31. Whose actions prove, that he neither loves his neighbour nor himself.'] Origen, in expounding the second great commandment of the law, has a weighty observation :- According to the Psalmist, he that loveth iniquity, hateth his own soul; and,

according to Solomon, he that refuseth instruction, despiseth his own soul. Now, it is manifest, that no person who loveth iniquity, can love his neighbour as himself; for, towards himself he has no love. And no person who refuseth instruction, can love his neighbour as himself; for, towards himself, he has no regard. And thus, it follows, that whosoever loveth iniquity, and refuseth instruction, and hateth his own soul, cannot keep the second commandment.' In S. Matt. Edit. Bened. Tom. iii. p. 832.

(5) Page 33. Irreconcileable warfare with all the Hosts of darkness.'] It was the excellent advice of Saint Chrysostom, Have but one enemy, the devil: to him be never reconciled.' Ad. Pop. Antioch. Hom. 20. § 5.

The advice of a great worthy of our own church, is not less valuable. Thus speaks the learned Joseph Mede: Renounce all kind of peace, till thou hast found the peace of conscience. Discard all joy, till thou feelest the joy of the Holy Ghost. Doe this, and there is no calamity so great, but thou maist undergo; no burthen so heavy, but thou maist easily bear it. Doe this, and thou shalt live in the fear, dye in the favour, and rise in the power, of God the Father; and help to make up the heavenly concert; singing, with the saints and angels, hallelujah, hallelujah; all glory, and honour, and praise, be ascribed to the Lamb, and to him that sitteth upon the throne, for evermore.' Works, Vol. i. p. 398.

(6) Page 34. The kindly feeling, the tender affection,' &c.] One word,' says Dio Prusæus, spoken from benevolence and friendship, is more valuable, than all the gold, and the crowns, and the splendid

distinctions, which are coveted among men.' See the original, cited by Gataker. Oper. Critic. Vol. ii. p. 335. At the same place, Gataker also cites, as illustrative of the present text, the answer of the Ammonian Oracle to the Athenian ambassadors:

That the prayer of the Lacedæmonians was more acceptable to Jove, than the sacrifices of all the other Grecians.' See the second Alcibiades of Plato, vol. ii. p. 149. of Serranus's edition. On such a subject, however, it is more suitable to conclude, in the words of S. Augustine: 'Pietas cultus Dei est: nec colitur ille, nisi amando.'..' Piety is the worship of God; nor is he worshipped, except where he is loved.' Epist. cxl. § 45.

(7) Page 36. The first returning prayer of a sinner is delightful unto God.'] Such,' says Saint Chrysostom, is the philanthropy of God, that he never rejecteth sincerity of repentance. Though a person had reached the very summit of iniquity, and thence should desire to return to the path of virtue, God will both receive and meet such a person, and omit nothing, which may restore him to his former stability and comfort.

For, if the Devil hath so far prevailed, as to depress thee from so lofty a pinnacle of virtue, to the lowest depth of wickedness; much more, is God able to restore thee to thy former virtue. And not only this, but to make thee far more happy than before.' S. Chrysost. ad Theod. laps. tom. vi. 61. 63. Ed. Sav.

(8) Page 39. 'Intercession for enemies.'] What is the perfection of love? To love our enemies; to love them to that extent that they may become our brethren. So love thine enemies, that thou mayest

wish them to become thy brethren. So love thine enemies, that they may be called into thy society. For thus did he love, who, as he hung upon the cross, exclaimed: Father, forgive them; they know not what they do! S. Augustine on the first Epistle of S. John. Tract 1.

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SERMON III.

ROMANS, XII. 2.

BE NOT CONFORMED TO THIS WORLD; BUT BE YE TRANSFORMED BY THE RENEWING OF YOUR MIND.

IT was the great object of our blessed Lord, to make his followers eminently holy, and thereby, eminently happy. He came, to enlighten their understandings, that they might know what is true; to engage their affections, that they might love what is good; to invigorate and exalt their active powers, that they might, in all things, be conformed to the pure and perfect image of their Maker. Provision was thus made for all the essential interests of man. In this brief, yet boundless compass, are contained wisdom, and happiness, and holiness, and salvation.

Salvation, it is true, is very commonly