abstrusioribus Sacrarum Scripturarum locis amant loqui, quum ipsa Sancti Spiritus propria verba neglexerint. Quorum vox profecto temeraria severe corrigenda est, ut cognoscant, se nunquam de mente Spiritus Sancti Hebraice atque Græce loquentis certos esse posse, nisi eam è fontibus Hebraicis atque Græcis exorata divina adsistentia eruant."-Frid. Scherenzii Animadv. Isagog. p. 74. Leyden. 1655.

P. 42.-Much patient study and fruitless industry. "Hic fortassis dixerit aliquis, si tantum est periculum, et tam multa humanis viribus majora requiruntur ab Ecclesiasta, satius est eam Camarinam non tangere. Audirem istum si res humanis viribus esset gerenda. Nunc ipse suggerit vires qui delegat officium, et pro difficultate muneris auget dona sua; tantum ut toto corde fiduciam in illo collocemus, et assiduis precibus Spiritum illius appellemus. Et hic rursus alicui veniet aliud in mentem, meque compellans dicet; si ista facultas pendet ex benignitate Numinis, desine, jam tuo. munere defunctus es qui admonueris unde petenda sit: nihil etiam opus tuis perceptionibus. Is sibi rursus hoc responsum habeat; plane cœlesti Spiritui. acceptum ferri oportere si quis habeat vel mentem vel linguam Ecclesiastica dignam, ne tamen hoc nunc quisquam expectet, quod olim in Apostolis exhibitum est."-Erasm. Ecclesiastes, p. 86.

P. 42.-Contemners of erudition and philosophy. Having extended these notes to such a length, I must content myself with merely referring the reader to the 12th, 13th, 14th, and 16th Conclusions of Bishop Pecock, in Burnet's Specimens, vol. i, p. 124.

P. 43.-Sanctity of life.

In tumultuous times there is always danger from the religious zeal of new sects. Yet every candid man will admit the justness of Mosheim's observation upon the conduct of some of the foreign fanatics, when, after stating the points of doctrine maintained by Lewis Hetzer and others, he says-

"It would betray, however, a strange ignorance, or an unjustifiable partiality, to maintain, that even all those that professed, in general, this absurd doctrine, were chargeable with that furious and brutal extravagance, which has been mentioned as the character of too great a part of their sect-this was by no means the case; several of these enthu. siasts discovered a milder and more pacific spirit, and were free from any other reproach than that which resulted from the errors they maintained, and their too ardent desire of spreading them among the multitude. It may still further be affirmed with truth, that many of those, who followed the wiser class of Anabaptists, nay, some who adhered to the most extravagant factions of that sect, were men of upright intentions and sincere piety, who were seduced into this mystery of fanaticism and iniquity by their ignorance and simplicity

simplicity on the one hand, and by a laudable desire of reforming the corrupt state of religion on the other."-Edit. 2. vol. iv. p. 137.

But will our modern fanatics justify their zeal by imputing to the Church of England and to other Protestant societies, the same, or nearly the same degree of corruption which formerly excited the hostility of the Anabaptists against the Church of Rome ?

P. 44.-Yet cheerfulness does not consist, &c.

"Vera hilaritas," says Erasmus, with singular felicity, in his Convivium Religiosum, p. 84. "Vera hilaritas nascitur è pura sinceraque conscientia; atque hi sermones vere læti sunt, quos semper et dixisse juvet aut audisse, et semper delectet meminisse; non quorum mox pudeat, quique conscientiam pœnitudine discrucient."

P. 44.-That emanation of divine love which was manifested by the Deity in the Creation.

"Quam immensus memoriæ thesaurus? Quid est tam abditum in arcanis naturæ, vel in cœlis vel in terris, quod hominis ingenium non observarit, deprehenderit, absolverit? Magnum est, quod multi ex astrorum situ motuque prædicant seculis aliquot postventura: Sed majus est, quod ex rebus conditis deprehensa est illius opificis sempiterna virtus ac divinitas, testo Paulo. Quanta vero volubilitas humani ingenii, quam brevi spatio, quam multa simul contuetur intellectus hominis? Memoriæ vero quam immensa vis est, quæ tot

rerum

rerum formas, tot rerum vocabula sensuum minis. terio tradita, bona fide complectitur. Non enim hic loquar de his, qui tot tam cognitu difficiles disciplinas, tot insuper linguas perdidicerunt, quodque didicerant, tenent. Cogitet apud se quivis è vobis quot hominum facies ac nomina memoria complectatur, quot animantium, arboruin, herbarum, locorum, aliarumque rerum innumerabiles formas agnoscat, ac memoriter reddat vocabula? Has naturæ dotes vulgus appellat, quum sint revera divinæ misericordiæ munera, quæ cuique partitur non pro meritis nostris, sed pro sua benignitate.”— Erasmi Concio de Misericordia Domini.

P. 46.-Progressive.

See Butler's Analogy passim, particularly part 1. ch. v. "On a state of moral discipline."

P. 46.-Dissocial affections.

Upon the use of this term, which seems first to have been employed by Lord Kaimes, see his Elements of Criticism, vol. i. p. 49, 6th edit.

P. 47.-Innocent amusements of society. "That cards and dice are of themselves lawful I do not know any reason to doubt. For if they be unlawful, it is because they are forbidden, or because there is in them something that is forbid den. They are no where of themselves forbidden, and what is there in them that is criminal or suspicious? Is it because there is chance or contingency in them? There is so in all human

affairs;

In merchandise, in laying wagers, in all consult. ations and wars, in journeys and agriculture, in teaching and learning, in putting children to school or keeping them at home, in the price of market and the vendibility of commodities. And if it be said that there is in all these things an over-ruling Providence; though no man can tell in what manner or by what means the Divine Providence brings such things to a determinate event, yet it is certain that every little thing as well as every great thing is under God's govern ment, and our recreations as well as our wagers. But what if it be, and what if it be not? He can never be suspected in any criminal sense to tempt the Divine Providence, who by contingent things recreates his labour, and having acquired his refreshment, hath no other end to serve, and no desires to engage the Divine Providence to any other purpose: : and this end is sufficiently secured by whatsoever happens. I know nothing else that can be pretended to render the nature of these things suspicious; and this is perfectly nothing; and as for the evil appendages which are so frequently attending upon these kind of gaines, besides that they also are as near to other exercises as to these, as to bowling, horse-racing, cockfighting, the fight of quails and of partridges, bull-baiting, pall-mall, billiards, and all other games for money and victory, to some more, and to some less, besides this, I say, the evil appendages are all separable from these games, and till they be separated they are not lawful: but they may be

separated