V.-TEXTS.

NOTE.

In this Index will be found the whole of those texts which are discussed fully in Treatise or Sermon,
and likewise such incidental citations and explanations of others, as have called for notice in the Notes.
The references to the latter have a prefixed. It was very soon discovered that more than this was
inexpedient. There are thousands of other texts quoted by Sibbes, and more or less fully elucidated,
illustrated, or applied; but it had demanded a goodly volume to enumerate them alone. Consequently,
but with some reluctance, these were left to be traced by the Index of Subjects.

*xix. 24, IV. 368, 486, 487

xxvi. 28, VII. 261, 279

*iv. 20, 11. 153, 194, 195

CONCLUDING NOTE: ERRATA AND EMENDATIONS.

IN so large a work it is to be expected that a few errata will occur. It is believed that they are neither numerous nor important. The following include such as have been noticed, along with a few emendations :—

Vol. I. p. cxxv., footnote t. Besides B. R. and S. C., Sibbes's Divine Meditations' (1638) was also in Leighton's Library. It is bound up with the B. R., and in common with the others, bears numerous markings and pencillings, shewing Sibbes to have been a favourite with the saintly Archbishop. I may also state that, in the recently issued 'Fourth Series' of the Collections of the Massachusetts Historical Society' (Boston, 1863), which consists of Letters,' hitherto unpublished, of nearly all the eminent Puritans, from the Winthrop MSS., a letter from Humfrey has this postscript: I have sent you those new books that are lately come out... and now Dr Sibs" "Bruised Reed" (p. 4). His books were well read by the Fathers of New England.'

Vol. I. p. 171, line 26 from top, insert 'here,' and read, "This is that which here put,' &c.

Vol. I., Note ƒ, p. 290. I gladly withdraw the long current charge against Sterne, in the light of Fitzgerald's new 'Life' (2 vols. 1864). One is always glad to have any stain removed from a great name: and though much in Sterne remains to be deplored, it must now be admitted that the creator of Uncle Toby' was not the poor wretch which tradition has made him, and Thackeray sanctioned.

Vol. II., p. 3, ' family papers at Kimbolton.' The following is the work referred to, now published: Court and Society from Elizabeth to Anne. By the Duke of Manchester,' 2 vols. 8vo, 1864. Scarcely a name of note contemporary with Sibbes but has light cast upon it in this work. It may be worth while mentioning, that in the only reference to Sibbes, his name is mis-read 'Gybbes.' The connection and mention of his successor Potter, at Gray's Inn, shews that he was intended. Cf. 'Letter of Leicester to Mandeville,' Vol. i. cxxi, p. 364.

Vol. II., Notes, p. 195, lilies.' As 'white' was the royal colour among the Hebrews, perhaps our Lord's comparison of Solomon's robes is, after all, to the royal lily,' or crown imperial, common in Judea still, and which is white.' Herod arrayed our Lord in ἐσθῆτα λαμπράν, as King of the Jews; and λαμπράν seems to express the idea of white,' and shining like the light (Luke xxiii. 11). On the other hand, the imperial colour among the Romans was purple,' aud thus Pilate's soldiers put upon our Saviour iμáriov togougouv, a 'purple robe' (John xix.) Vol. II., Note u, p. 195, 'If God is mine.' I have since learned that the author of this hymn, as of others, is Beddome, an eminent 'Baptist' minister, whose 'Sermons' received the praise of Robert Hall.

Vol. II., Note o, p. 434, Beelzebub. More properly read 'Beelzebul.'

מן הוּא

Vol. II., Note c, p. 517, Manna.' There are two etymologies of the word: 'What's this?' and 1, = a portion, i. e., man-ha; or manna from a supposed old form, 2. The former, as in our Note, seems preferable.

Vol. III., Note h, p. 47. Sibbes's reference will be found in St Chrysostom, a little onward. I had stopped short too soon.

Vol. III., p. 529. What Irenæus relates is that St John refused to go into the public baths when he heard the heretic Cerinthus was there. This he had from the martyr Polycarp, St John's own scholar and disciple.

Vol. IV., Note e, p. 78, ‘Death, . . . . Aristotle.' The fuller expression of 'the philosopher's' blank despair concerning death, is found in his Eth. Nic., iii., 6. 6, as follows: φοβερώτατον δ ̓ ὁ θάνατος· πέρας γὰρ, καὶ οὐδὲν ἔτι τῷ τεθνεῶτι δοκεί οὔτ ̓ ἀγαθὸν οὔτε κακὸν εἶναι..

Vol. IV., Notes d, p. 58, and Note k, p. 305, 'Sic transit Gloria Mundi.' I add the following earlier notice: 'In Rom. Pontificum inauguratione interea dum de

more sacellum D. Gregorii declaratus prætergreditur, ipsum præit ceremoniarum
magister gestans arundines seu cannas duas, quarum alteri sursum apposita est
candela ardens, quam alteri cannæ, cui superpositæ stuppæ sunt, adhibet, incen-
ditque dicens: PATER SANCTE, sic TRANSIT GLORIA MUNDI. Quod et ipsum tertio
iterat. Unde Paradinus sumpsit symbolum quod inter heroica sua possuit: NIL
SOLIDUM. Hoc olim non ignorarunt Romani. Nam si alicui ex ipsorum ducibus
vel Imperatoribus ob res feliciter gestas, et hostibus devictis, triumphus a Senatu
decretus esset, et is in curru triumphali maxima pompa urbem ingrederetur, eodem
curru carnifex minister publicus vehebatur, [Zonaras lib. ii.] qui pone coronam
auream gemmis distinctam sustinens, eum admonebat, ut respiceret, id est, ut re-
liquum vitæ spacium provideret, nec eo honore elatus superbiret. Appensa quoque
erat currui nola et flagellum: quæ innuebant eum in tantas calamitates incidere
posse ut et flagris cæderetur, et capite damnaretur. Nam qui ob facinus supremo
supplicio afficiebantur nolas gestare solebant, ne quis inter eundum contactu illorum
piaculo se obstringeret.'-Philippi Camerarii Meditationes Historica, 1644, p. 76.
Vol. IV., Note b, p. 200, 'Take all from me,' Augustine. Cf. Cowper, close of
'The Task.'

Vol. IV., Note k, p. 486, Augustine. Cf. also De Civitate Dei, xxii. 5.

Vol. IV., Note kk, p. 488, Vespertiliones.' There is a curious parallelism to this quoted from St Bernard, Serm. II. in Corn. A Lapide, On the Minor Prophets, p. 3, in terrenis lynces, in cælestibus talpæ.'

Vol. V., Note ee, p. 34, 'Harmless.' For without harm,' read, as with Sibbes, p. 23, 'without horn;' and the Greek word is not dueμπтos, but anégaιos. Vol. V., foot-note, p. 163, for Cowper read Watts.

Vol. V., foot-note, p. 183, I add, that a la mort means 'going to die,' ¿.e., so they fancy, or ‘like dead men.'

Vol. V., Note b, p. 247, 'Law.' Perhaps Sibbes's reference may be to Cæsar's classic saying on proceeding to cross the Rubicon. According to Suetonius

Cæsar 30) he quoted the lines of Euripides (Phoenisse, 534–5):

"If I must be unjust, 'tis best to be so

Playing for empire; just in all things else."

Vol. V., Lady Brooke, p. 411. In the 'Memoir' contained in Parkhurst's funeral sermon for this illustrious and venerable 'lady,' will be found a very interesting notice of Sibbes's visits to her, and of their mutual regard.

• The reaVol. V., Note b, p. 539, 'Common and profane;' read rather xoivos. son' seems to be that holiness or religious purity, as well as everything belonging to religion, was connected by the ancients (especially the Hebrews) with the notion of something set apart or separate; and whatsoever was not thus set apart, or was outside the sacred enclosure, was common and profane, whether used in good or bad

sense.

Vol. V., p. 153, Ferus.' I rather take to be Dr Joh. Wild (Latinised Ferus), a celebrated Franciscan preacher and expositor at Mentz at the time of the Reformation. The only other name of the kind known, is that of the celebrated Spanish Dominican, S. Vincent Ferrar, who died in 1419.

Vol. V., p. 256, Credo quia impossibile est, is the famous paradox of Tertullian. Vol. V., p. 435. Does 'civil men' mean men of the world, 'natural men,' as our translators call them, and not 'moral men'?

Vol. V., p. 353. In the remark of Calvin with regard to whether our Lord merited personally, &c., the marks of quotation are wrongly placed. It ought to be: Saith he, 'Whether He did or no, it is curious to search, it is,' &c.

** I have mislaid my reference to Sibbes's quotation of 'likeness' being the ground of 'communion.' The reader chancing upon it will be glad to have it confirmed with the noble passage in Plato: Theætetus, 176, A, Teigãodai Xeǹ ἐνθένδε ἐκεῖσε φούγειν ὅ τι τάχιστα φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν. ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι.

A. B. G.

END OF VOL. VII.