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Sub eadem felicis resurrectionis spe; a bone
Londini oriundus, educatus Cantabrigiæ,
Unus, et nemini secundus
Humanorum, divinorum omnium
Orthodoxæ Christi ecclesiæ, El fet
Reginæ Elizabethæ à sacris. ee
D. Petri Westmonast. Decanus: use
Regique Jacobo tum ab eleemosynis, to
Tum ab utriusque regni consiliis, 5 100
since Profusâ largitate in egenos,
W O W Rarâ amænitate in suos, Visit
Spectatâ probitate in omnes. Les
Christi MDCXXVI. this
Sit Deo gloria.
The late excellent Mr. Jones, in that collection of orthodox and loyal tracts, entitled “ The Scholar armed,” &c. observes that." Bishop Horne, in the early part of his life, found himself so much informed by studying all the works of Bishop Andrewes, 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 of England, after the pattern of this learned prelate. To his notes on the life of Bishop Andrewes, 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 sit 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 Andrewes, or whether Bishop Andrewes will sit at his feet, none but the great Judge of both can determine, who will reward them according to their works."
Amongst the sermons of Bishop Andrewes, there are ; three upon the Passion of Christ, one of which, on Lam. 1. xii. is justly reputed the highest-wrought discourse extant on that great subject; and Bishop Horne took a delight in preaching it in modern language.
His discourses and lectures, though somewhat obsolete, from their antiquity, in style and manner, are yet so excellent for the truth, learning, eloquence, and piety, found in them, that when we have laid down rules for a preacher, no character can be produced in which they were better exemplified.”
That veneration of his high character which we here find was entertained by Bishop Horne, and it may doubtless be presumed by many other faithful ministers of the Church of England, verifies the assertion of Bishop Buckeridge in the conclusion of his funeral sermon, that “the fame of Him shall stir up many to follow his example.”
If this account of his life shall contribute in any degree to the same desirable end, and thereby also to the diffusion of that spirit of orthodoxy, and attachment to the venerable Church of England, which it is the object of your miscellany to promote, it will be gratifying 19 the compiler, who is, Gentlemen,
Your faithful Servant, Déc. 10, 1804.
J.M. P.S. If any of your correspondents would give an account of the present state and appropriation of the various charities of Bishop Andrewes before mentioned, it would probably be acceptable to many of your readers.
SACRED CRITICISM, No. XXII.
I proceeding from God, is one of the most awful and difficult, the most perilous and delicate, to be found ainong the high and mysterious points of his moral government : though founded, unguestionably, in “ righteousness and justice," like all the dispensations of Heaven towards mankind, it is enveloped in “ clouds and darkness ;” save where we see it “reflected, as in a glass, darkly”' through the faint and occasional openings, graciously afforded us, “ as we are able to bear it." by the light of REVELATION. Hence, no doctrine has giren more “ occasion to the enemics of the Lord to blaspheme,” and “ to charge God foolishly," as if it were irreconcileable with divine benevolence, and human freedom; nor is there any that has more perplexed pious and zealous advocates to vindicate and solve satisfactorily. While, some of this last description, rashly attempt to cut asunder the Gordian knot, which they want skill or patience to develope or untie; not “rightly dividing the WORD OF TRUTH;' and either deny the doctrine entirely, or else endeavour to erplain it away, by resolving it solely into the desertion of God's preventing grace, " abandoning sinners to themselves,” to the innate * pride and naughtiness of the heart of man,” which is « deceitful above all things, and desperately wicked," when left, withouț controul, to “ follow its own inventions and imaginations;" and by a large course of sinning, against the means of grace, and opportunities of conviction, becomes, at length, hard, obdurate, callous, insensible, and incapable of reformation...
These reflections have been suggested by some remarks on the obduracy of Pharaoh, published in the last number of the CHRISTIAN OBSERVER, for November, 1804, 13 a curse of divine dereliction;" in consequence of which,
Pharaoh wilfully closed his eyes, and excluded from his mind the light of evidence,” furnished by God's repeated signs and judgments; insomuch, that “ the merciful respites, afforded him and his servants, by the divine
clemency, in withdrawring the rod of chastisement, onlr increased their mental stupidity and infatuation, prena ratory to their deserred punishment."
But this solution, apparently confounding *stupiditr and infatuation" together, contrary to the acknowledged propriety of speech (see Johnson's dictionary) may tend (though, I am persuaded, without the slightest intention of the pious and well meaning writer) to blunt and wealen “ the terrors of the Lord," (so necessary " to persuade men" to the practice of virtue, and deter them from the commission of vice) by thus excluding his positive interposition: and it seems to be rather repugnant to the history of Pharaoh, and also to the general tenor of Holy writ: as may appear from a more careful revision of the momentous subject, and a more critical investigation of the several passages of Scripture there adduced in support of this solution, which has been adopted by many learned writers from the days of Augustine, to the present. See Farmer on Miracles.
When Moses, delegated as ambassador of the God of the Hebrews," demanded in his name, the dismissal of to his people," whom Pharaoh (the reigning “kings") " who knew not Joseph," or forgot his services, held in cruel and unjust bondage; the proud and inipious tyrant replied, “ who is the LORD, that I should obey his voice, I know not the Lord, neither will I let Israel go." Exod. y. 1, 2.
The name or character under which the LORD, on this occasion thought fit to be represented, in the original, is JEHOVAH, according to the usual pronunciation, but more correctly, Lanol, according to the ancient probunciation; denoting the absolute unity of God; (Deut. vi. 4. Mark xii. 29) so that, “ beside him there is none else,” Deut. iv. 35-39. and it is most naturally derived from the elementary root, Iah, the primitive title of - the God of the Hebrews,” denoting ~ sameness," or sc unchangeableness." Exod. xv. 2. Psal. Ixviii. 4. Isa. xii. 2. and xxvi. 4. Mal. iii. 6. Jam. i. 17. Heb. i. 12. and xiji. 8. as proved at length, (and, I trust, irrefragably) in a “ critique on the primitive names of THE DEITY, ORTHODOX CHURCIIMAN'S MAGAZINE, 1802, Vol. II. p. 183, 375, 378.
This title or character, IaHoy, therefore, was chosen, as being directly opposed to that stupid polytheism, in which, by the gradual corruption of the purity and sim
plicity of the primitive patriarchal religion, handed down ihrough Noah, Job, Abraham, &c. the heathen world became gradually inmersed, degenerating into the grossest idolatry, and most detestable abominations, especially the Egyptians, spoiled by vain philosophy :- professing themselves to be wise, they were infatuated*.” And to evince the exclusive unity, and sole dominion of the Deity, and expose the “ vanity,” or nullity of the false gods of the heathen, seems to be the leading object of ihis dispensation. Exod. xii. 12. Jer. x. 114-15. Hence, God declared at its commencement, “I appeared to Abraham, to Isaac, and to Jacob, by the name of ÆL SADI (God Almighty') but by my name IAHOH, (“ the sole” Lord of All) was I not known to them," Exod. vi. 3. Compare Gen. xvii. 1. xxvi. 2. xxviii. 3. xxxv. 11.
This does not intimate, that the name itself was entirely anknown before; for it occurs frequently in the history of the early patriarchs Job, Abraham, &c. And on a former occasion, we are told, that “ IAHOH plagued Pharaoh and his house with great plagues, because of Sarai, Abraham's wife.” Gen. xii. 17. And at the promise of Isaac's birth, he announced himself to Abraham under that title ; * Is any thing too hard for IAHOH? At the time appointed I will return to thee, &c:" .Gen. xviii. 146 But it only means, that it was not then considered as a distinctive appellation, necessary to guard against polytheism, “ throughout the earth,” as it was for the future designed to be; (Exod. ix. 16.) Even in Egypt, the worship of the Supreme “ Being,” under the title of AON or ONt, was established so early, at least, as the time of the patriarch Joseph, who married the daughter of his “ high priest." Gen. xli. 45, though in after ages, it was misapplied to the Sun: Sv de eso hap' AUTOOS O HAIOZ, “ On among them (the Egyptians) is the Sun.” Cyril. Pharaoh, therefore, ought to have “ known,” acknowledged, or respected “the God of the Hebrews,” under his inore august title of IAHOH, or the sole Lord;" whose judgments his ancestors had experienced in Abraham's days, and his bounțies in Joseph's days, that illustrious governor, appointed by that pious Pharaoh (or .* $&crorles eluco POPOI EMSPANOHEAN, Rom. j. 22. ..
† See the remarkable inscription on the temple of NHIO, Neith, or * wisdon” at Suis in Egypt. O.C. Mag. II. p. 388. To which perhays Plato alluded: T TO ON, LEY OLET TEVEGIY de 8x exox; “ What is thal Bienei, ''rays e risting, but hüring no beginning