good. "God does not concern himself about particulars, about this or that man, ἐδ' ἂν ἠυχόμεθα αυτῳ δι' ὅλης νυκίος καὶ ημερας :-no, not though we pray to him never fo much." P. 139. Ἄλλοι δέ τινες, υποστησάμενοι ἀθάνατον την ψυχήν, Τε κακόν τι δράσαντες ἡγονται δώσειν δίκην, απαθὲς γὰρ τὸ ἀσώ ματον, ὅτε, ἀθανάτε αὐτῆς ὑπαρχέσης, δέονταί τι τι Θεῖ ἔτι. « Nonnulli vero, pofito immortalem effe et incorpoream animain, etiamfi mali quidquam egerint, nihil tamen arbitrantur daturam fupplicii, (incorporeum enim perpeffionibus non effe fubjectum) neque quidquam ampliùs, cum illa immortalis fit, Deo indigent, aut aliquid ab eo petunt." Obferve that, as Juftin tells us, there were fome Philofophers, who held the Immortality of the Soul, and denied future punifhments. P. 150. Εἶτα ἔλαβε, φημὶ ἐγώ, Πλάτωνα καὶ Πυθαγόραν, σοφές ἄνδρας, οἱ ὥσπερ τεῖχε ἡμῖν καὶ ἔρεισμα φιλοσοφίας εξεγέ "Itaque ifta, inquam, latuere Platonem et Pythagoram, viros fapientes, qui nobis veluti murus et columen Philofophiæ extitere?" Dr. Thirlby fays, "Videor videre disjeti membra poeta." The expreffion is certainly poetical. So Homer calls his heroes ipx Axa. Pindar ftiles Theron ἔρεισμα Ακραγαντα. Euripides, Medea. v. 390. Ην μὲν τις ἡμῖν πύργο ἀσφαλῆς φανή. Callimachus fays, that Apollo is instead of towers and walls to Delos. Κεῖναι μὲν [νῆσοι fcil.] πύργοισι περισκεπέεσσιν ἐρυμναί, Δῆλε φίλη, τοῖς σε βοηθός ἀμφιβέβηκεν. "These boast for their defence ftrong walls and towers, But DELOS her APOLLO :-and what tower VOL. II. I P. 167, P. 167, 8. Juftin, after having quoted many places out of the Prophets, fays to Trypho, Περιζέμεσθε αν την ακροβυσίαν της καρδίας ὑμῶν, ὡς δι λόγοι το Θεῖ διὰ πάντων τέλων των λόγων αξιόσι. "Circumcidamini igitur præputium cordis veftri, quemadmodum verba Dei in dictis hifce omnibus flagitant." Dr. Thirlby reads ws • λóy T8 O— and confirms his conjecture by very strong authorities taken from Juftin. If we should reads AOTIor οι ΛΟΓΙΟΙ T8 Oič-ážišσi: quemadmodum divini VATES-flagitant, the text would be lefs altered. But the queftion is, whether ecclefiaftical writers ever call the Prophets Ayo. I apprehend they do not; though λίγια and Θα λίγια are common expreffions amongit them. See Suicer's Thefauruš. We might read then, ὡς οι Λόγοι το Θεό διά πάντων τόλων τῶν ΛΟΓΙΩΝ αξισι. But, as this is immediately followed by καὶ διὰ Μωϋσέως κέκραγεν ὁ Θεῷ' αυτές, it may seem that there is not difference enough betwixt ayo Os and Oeds alès, for the diftinction which is here made between them. P. 174. P. 174. Δῶν ἀπερίλμησε ἐκ Σοδόμων ἐσώθη, αυίων ἐκείνων των Αγγέλων αυτον και το Κυρία προπεμψάντων. * Lot incircumcifus ad Sodomam falvatus eft, Angelorum illorum et Domini deductione." The sentence would I think be better expreffed thus :'Αυλών ΕΚΕΙΝΟΝ των αγγέλων, ΑΥΤΟΥ και το Κυρία προπεμψάνων. IBID. Νῶς ἀρχὴ γένες, ἀλλ ̓ ἦν ἅμα τοῖς τέκνοις απερίτμηῳ εἰς την Κιβωτόν εισήλθεν. « Noë principium generis, una cum liberis incircumcifis arcam eft ingreffus." Perhaps, Νῶς ἀρχὴ γενος ΑΛΛΟΥ, άμα cipium alterius, vel novi generis. : Prin So Page 430. Ο γι' Χρις ο πρωτότοκα πάσης κλίσεως *, * ΑΡΧΗ πάλιν ΑΛΛΟΥ ΓΕΝΟΥΣ γέγονεν, τῇ ἀναγεν νήθειλος ὑπ ἀυς δι ̓ ὕδα], καὶ πίσεως, καὶ ξύλο, τῇ τὸ μυστή ξιον τι σαυρᾶ ἔχοντος· ὃν τρόπον καὶ ὁ Νῶς ἐν ξύλῳ διεσώθη ἐπεχόμενος τοῖς ὕδασι μετὰ των ἰδιών. "Nam Chriftus, cum primogenitus effet omnis creaturæ, Principium rurfus alterius generis fuit, rege nerati ab ipfo per aquam, et fidem, et lignum, quod myfterium crucis obtinet: quemadmodum ut Noe in ligno fervatus eft, una cum fuis fuper aquis invectus. LUCIA N. DIALOGUE: THE COCK. The scene of this Dialogue, though Lucian hath left us to find it out, is plainly laid at Athens, where the populace were once fo powerful. This will remove an obvious objection to his performance, namely, the improbability that a poor cobler fhould have acquired fuch a tolerable fmattering in Hiftory, Philofophy, Poetry, and Mythology. The answer is, that Micyllus was an Athenian. This remark hath not been made by any of Lucian's Commentators. His defigu is, to banter the Pythagoreans and their philofophy. But that is not all. His fable hath a moral, and a very good one: It is intended to perfuade people in low stations to be contented with their lot, and not to fancy that the rich are much happier than they. It might be recommended, more particularly, to fuch of our clergy, as are learned, |