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loose preaching, without proper study of antiquity; and used to say, that if he preached twice on a Sunday, he prated once. He thought the word of God was never well enough handled, and the work of God never well enough cione, till it received his utmost care and circumspection. When he could not preach, he went but little to court : that only is a priest’s business there. After he had an episcopal house, with a chapel, he kept monthly commu. nions inviolably, though he received at court the same month. It was his custom to offer twice at the altar; and he gave his servants money that it might not be a burthen to them.

He privately complained much of three fins: usury, from which he withdrew many: simony, and sacrilege ; wherein the reformned were suffering correction and chastisement from God: and he wifhed some person would collect an account of the famities so raised and ruined *. - His life was in a great measure a life of prayer ; and his book of private devotions, composed in Greek and Latin, for his own daily use, was, towards the conclusion of his life, scarcely ever out of his hands. In the time of his fever and last fickness, befides the prayers which were often read to him, in which he repeated the Confellion and other parts with an audible voice fo long as his strength served; he did, as was well observed by certain tokens in him, continually pray to hiinself, though he seemed otherwise to rest or slumber; and when he could pray no longer with his voice, by lifting up his eyes and hands he prayed still; and when they failed, he ftill prayed with his heart, till it pleased God to take his blessed foul to himself.

The Puritans of his time called his doctrine atheistical, irra. tional, and worse than that of Arminius. He had foretold the destruction of the church of England by their means, in a sermon before the clergy in the year 1593; where, after an account of them and their preachings, he says-Nifi doëtrinæ voci attendatis, idque maturè, BREVI nulla futura eft omnino, cui (fi maximè velitis),

This was afterwards done (perhaps in confequence of what Bisbop Andrews had said) by Sir Henry Spelman, who has written largely upon the fubject in several of his works, and has been much attended to. There is a Treatise, the publication of which was omitted when his Pofthumous Works were collected, under the title of the Hiflery and Fate of Sucrilege: in which there is a curious chapter on the Great Sacrilege of Henry VIII. with the consequences to the king, and his agents, and the lords that voted in his parliaments, and to the whole kingdom, particularly to the poor. Some just Remarks are added on the contrary Spirit in Queen Exkabetb.

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positis attenders—but that a Babel should be erected instead of Sion *

In the preface to an edition of his Lectures, it is well observed of the eloquence of the pulpit, that the abuse of it is worse than that of the stage. For as faith cometh by hearing, so doth infidelity; and that by hearing the word of God; by hearing it perverted; not rightly opened, nor well applied. So Mr. Herbert says, fermons are no indifferent things; people are either the better or the worse for them. When any disturbance or sedition was meditated by the saints, tickets were dispatched to the parsons, to preach and pray up the thing designed. King James the ift, for twelve entire years together, during his residence in Scotland (his reign we can hardly call it) prayed to God upon his knees before every sermon he was to hear, that he might hear nothing from the preacher that might afterwards grieve him. But after his coming into England, he faid his cafe was so much altered, that it was his prayer to edify by what he heard. In his Basin. dwpov, Lib. II. p. 41, 42. he gives to his son Charles this cha. racter of the Puritans :-" take heed of such Puritans, very pests in the church and in the commonwealth ; whom no deserts can oblige, nor oaths or promises bind ; breathing nothing but sedition and calumnies, aspiring without measure, railing without reason, and making their own imagination the square of their confcience."

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From a paffago in the folio of his English Discourses, ho appears also to hare foreseen and predi&ted, that the government of this country would at length be fwalo lowed up by the prevailing power of the third estate; which a&ually came to pass about forty years after. In a Discourse on Judges xvii. 6. “ There was then no king « in Israel, but every man did that which was right in his own eyes," in pleading for the necesity of preserving the power of the crown inviolate over the three eftates, in the year 1606, he has the following remarkable words:---. Of those three estatesy that which fwayeth most, doth in a manner overtop the reft, and like a foregrowa member depriveth the other of their proportion of growth. The world hath seen it in two already (the Spiritual Lords, and the Barons) and shall daily more and more fee it in sbe ebird. Requisite, therefore, there be one over all, that is none of all, but a commik Farber to all, that may poife and keep them all in æquilibrio, that so all the states may he evenly balanced." See p. 122 of the Appendis.

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A NOTE BY THE EDITOR.

Bishop Horne, in the early part of his life, found himself fo much informed by studying all the works of Bishop Andrews, and so animated by his example, that he became strongly possessed with the desire of making himself useful as a preacher in the church of England, after the pattern of this learned prelate. To his notes on the life of Bishop Andrews, he added a prayer to God for grace and help to enable him to sow the sincere word of life in the hearts of men ; and that the remembrance of this holy Bishop might stir him up ever more and more to follow his example,' in labour, in diligence, in devotion and charity; that so he might be found worthy at last to fit at his feet in a better world. His petition was fulfilled in every respect, so far as our observation reaches: but whether he will sit at the feet of Bishop Andrews, or whether Bishop Andrews will fit at his feet, none but the great Judge of both can determine, who will reward them according to their works.

Bishop Andrews is reported to have been well learned in fifteen languages, ancient and modern ; and to have been the greatest civilian, as well as the best preacher, of his time; and they who best knew how to praise him, said, his character never was exceeded in any of the three capacities in which he excelled; that is, as Doctor Andrews in the schools, Bishop Andrews in the pulpit, and Saint Andrews in the clofet.

He has three sermons upon the Passion of Christ; one of which, on Lam. i. 12. is justly reputed the highest wrought discourse extant on that great subject ; and Bishop Horne took a delight in preaching it in modern language.

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ELENCHUS MATERIÆ THEOLOGICÆ;

SHORT INDEX TO THE MATTER OF DIVINITY.

DIVINITY makes known to us the kingdom of God.

1. His celestial or invisible kingdom, over angels and spirits.

2. His ecclefiaftical, over the church upon earth, which is the
body of Christ in its militant state.

'3. His political kingdom, over the governments of the world,
as King of kings and Lord of lords.

4. His Spiritual kingdom, of grace in the hearts of men, to
direct and affiit them in the conflict between the flesh and the
fpirit: in which view, every individual man is a state by himself,
a church in a single person.

All these feveral polities should bear the image as nearly as may
be of the celestial government, in which order and concord are con.
fummate and without interruption.

It makes known to us also the KINGDOM of SATAN, in
opposition to that of the Bleffed Trinity. lis characters are these
following:

1. As God is the fountain of good, this is the fountain of evil.
2. God creates in goodness: Satan destroys in malice.

3. The angels of God minister to the falvation of believers ;
the evil angels tempt them to sin.

4. The Son of God redeems from death: Satan draws men
back to perdition.

5. Christ is the head of his body the church : Satan is the head
of the whole body of Antichrijl, and worketh in all the children
of disobedience.

6. The divine Spirit purifies the heart by faith; Satan pollutes
it by infidelity

7. The Son, being the wisdom of God, wins us thereby to salvation : Satan works by fraud and cunning for our seduction.

8. The good Spirit edifies; the evil spirit fubverts. 9. The one unites; the other separates.

The duties of the Christian life are all comprized under the three Graces of

FAITH, HOPE, and CHARITY. FAITH opens the door of heaven, and is our evidence of things not seen--yet is capable of full assurance. It lies between knowledge and opinion. Actual knowledge of the things of God, is reserved for another life: opinion is a state of ignorance, such as the Heathens were under ; and such as they are now in, who put themselves into the state of Heathens. Faith is fpiritual ; and as such contrary to that fleshly or worldly wisdom, which is according to the lults of man. The Jews are at present incapable of it, from that hardness of heart into which they are fallen, in consequence of having sought righteousness from the works of the ceremonial law,

« Faith worketh in us," 1. Righteousness, which is the fruit of faith, and can arise from no other principle.

2. Peace of conscience, through a sense of the forgiveness of fin.

3. Certainty in respect to the Scriptures.
4: Ready and pure obedience to the will of God.
5. The true fear of God, though we see him not.

6. It produces contempt of this world, being the victory that overcometh the world.

7. It therefore gives constancy under all trials; it endures as seeing him that is invisible:

8. Moderation in prosperity.
9. Distrust of our own powers.
10. Full confidence in the divine mercy.

« Faith is nourished and increased,"
1. By frequent prayer.
2. By frequent thanksgiving.
3. By the Holy Eucharist.

4. By that inortification which keeps us separate from the world. s. By the reading of the Scriptures.

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