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Sub eadem felicis resurrectionis spe;
Londini oriundus, educatus Cantabrigiæ,
Unus, et nemini secundus:
Humanorum, divinorum omnium
Orthodoxæ Christi ecclesiæ,
Reginæ Elizabethæ à sacris,
D. Petri Westmonast. Decanus :
Regique Jacobo tum ab eleemosynis,
Rarâ amænitate in suos,
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 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, eloquencc, and piety, found in them, that wben 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 10 the compiler, who is, Gentlemen,
Your faithful Servant, Dec. 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 Bisliop Andrewes before mentioned, it would probably be acceptable to many of your readers.
SACRED CRITICISM, No. XXII.
REMARKS ON JUDICIAL INFATUATION.
'HE doctrine of judicial infatuation, considered as
proceeding from God, is one of the most awful and difficult, the most perilous and delicate, to be found among the high and mysterious points of his moral government: though founded, unquestionably, 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 given 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 niore 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, without controul, to “ follow its own inventions and imaginations;" and by a large course of sinning, against the means of grace, and opportụnities 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,
p. 653, representing it as originating solely from the a curse of divine dereliction;" in consequence of whịch,
« 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 mercitul respites, afforded him and his servants, by the divine
clemency, in withdrawing the rod of chastisement, only increased their mental stupidity and infatuation, preparatory to their deserved punishnient."
But this solution, apparently confounding, “stupidity 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 weaken “ 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 * his people,” whom Pharaoh (the reigning “king")" who knew not Joseph,” or forgot his services, held in cruel and unjust bondage; the proud and ini pious tyrant replied, « who is the LORD, that I should obey his voice, I know not the LORD, neither will I let Israel go.” Exod. v. 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, Lahor, according to the ancient pronunciation; 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, lah, the primitive title of " the God of the Hebrews,” denoting “ unchangeableness.” Exod. xv. 2. Psal. Ixviii. 4. Isa. xii. 2. and xxvi. 4. Mal. iii. 6. Jam. i. 17. Heb. i. 12. and xiii. 8. as proved at length, (and, I trust, irrefragably) in a “ critique on the primitive names of THE DEITY, ORTuodox'CAURCHMAN'S MAGAZINE, 1802, Vol. II.
P. 183, 375, 378.
This title or character, IaHoh, therefore, was chosen, as being directly opposed to that stupid polytheism, in which, by the gradual corruption of the purity and sim
plicity plicity of the primitive patriarchal religion, handed do ihrough Noah, Job, Abraham, &c. the heathen woi became gradually iinmersed, degenerating into the grossi idolatry, and most detestable abominations, especial the Egyptians, spoiled by vain philosophy :
-professii themselves to be wise, they were infatuated*.” And evince the exclusive unity, and sole dominion of t] Deity, and expose the “ vanity," or nullity of the fal gods of the heathen, seems to be the leading object this dispensation. Exod. xii. 12. Jer. x. 11--15. Henc God declared at its commencement, “ I appeared_1 Abraham, to Isaac, and to Jacob, by the name of Æ SADI (God Almighty') but by my name IAHOH, (“th sole” Lord of All) was I not known to them," Exod. vi. Compare Gen. xvii. 1. xxvi. 2. xxviii. 3. xxxv. 11.
This does not intimate, that the name itself was entirel anknown before; for it occurs frequently in the histor of the early patriarchs Job, Abraham, &c. And on former occasion, we are told, that “IAHOH plague Pharaoh and his house with great plagues, because o Sarai, Abraham's wife.” Gen. xii. 17. And at the
pro mise of Isaac's birth, he announced himself to Abrahan 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 consi. dered as a distinctive appellation, necessary to guard against polytheism, “throughout the earth,” as it was foi 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: Ων δε εσι παρ' αυτοις oʻHAIO, “ 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 bounties in Joseph's days, that illustrious governor, appointed by that pious Pharaoh (or
* Φασκολες ειναι ΣΟΦΟΙ ΕΜΩΡΑΝΘΗΣΑΝ, Rom. 3. 22.
+ See the remarkable inscription on the temple of NHIO, Neith, or te wisdorn" at Suis in Egypt. 0.C. Mag. II. p. 388. To which perbars Pluio alluded :-TO TO ON, HEY QED JEVEC de 8x syou; * What is thal Billig ways e risting, but hiring no beginning ?"