separated by the following advices."-Bp. Taylor on the efficient Causes of all human Actions (Ductor Dubitantium, Book 4. Ch. i. Rule 2. p. 778). Such are the sentiments of one of the most truly pious and most profoundly learned prelates that ever adorned any age or country, nor do I think that the most rigid of our modern disciplinarians can produce the authority of a wiser or a better man than Bishop Jeremy Taylor. Although I am aware that Mr. Whitfield asserts (1st Dealing, p. 7), that "no recreations, considered as such, can be innocent."

P. 48.-That true knowledge of the christian dispensation which must ever produce christian liberty.

Of the doctrines of our evangelical fanatics I will say with Erasmus, in the close of his excellent treatise on Free Will" Ea si vera sunt, ingenue fateor ingenii mei tarditatem, qui non assequor: certe sciens non reluctor veritati, et ex animo faveo libertati vere Evangelicæ, et detestor quicquid adversatur Evangelio."

P. 48.-That the truth, thus known, may make us free.

It is curious to observe that in this passage of St. John our Saviour holds the same language as the Stoics with regard to the bondage of sin, i. e. to our appetites and passions which lead to sin. So in Rom. viii. 2. Ο γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χρισῷ Ἰησᾶς ἠλευθέρωσέ με ἀπὸ το νόμο τῆς ἁμαρτίας xaì rỡ baráty. St. Paul speaks in conformity with.

the

the declaration of our Saviour, John viii. 32. and in the stoical sense of freedom from the dominion of the appetites. In 2 Pet. ii. 19. deños τñs ploçãs means the slaves of moral corruption, and the same expression occurs in the same sense Rom. viii. 2. In 2 Cor. iii. 17. vgía signifies the view of the will of God, as opposed to the xáλvμμa of the Jews. That is, it signifies knowledge; and in conformity with this notion we may observe that the liber and sapiens of the Stoics were convertible terms. Hor. 2 Sat. vii. 83.

Quisnam igitur liber? sapiens, sibi qui imperiosus, &c. And thus, agreeably to the stoical notions of liberty, the vóμos Téλesos, or perfect law of liberty, is represented by St. James i. 25—27, as connected with the whole practice of all Christian duties.

From the difficulty of printing in a learned language at a provincial press, where, although the correct and elegant execution of the English part of this book cannot fail to recommend itself to every reader, there is no occasion for, and therefore no supply of Greek types, I am obliged to compress this note into a small compass, and refer the learned reader to Suicer in 'Exagos, Diog. Laert. vii. 121. in Zenone, and Schleusner in 'Eλsubgía. On the verb rx, in the text, I would Ελευθερία. refer to Casaubon. Animadv. in Athenæum, p. 316. who calls it a Sicilian form, and Valcken. ad Theocr. Idyll. i. 16.

Eddowes, Printer, Shrewsbury.