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pofitis attendere--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, fo 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 os the worse for them. When any disturbance or fedition was meditated by the saints, tickets were dispatched to the parsons, to preach and pray. up the thing designed. King James the ist, 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 case was so much altered, that it was his prayer to edify by what he heard. In his Broin. dwpov, ' Lib. II. p. 41, 42. he gives to his son Charles this character 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 Teason, and making their own imagination the square of their conscience."

* From a passage in the folio of his English Discourses, he appears also to have foreseen and predicted, that the government of this country would at length be swal. lowed up by the prevailing power of the third estate; which actually 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 necessity of preserving the power of the crown inviolate over the three estates, in the year 1606, he has the following remarkable words:--Of those three estates, that which fwayeth most, doth in a manner overtop the rest, and like a foregrown 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 ibe third. Requisits, therefore, there be one over all, that is none of all, but a common Father to all, that may poife and keep them all in æquilibrio; that so all the estates mas be evenly balanced.” See p. 122 of the Appendix.

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Bishop Horne, in the early part of his life, found himself so 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 workd. His petition was fulfilled in every respect, so far as our obfervation reaches: but whether he will fit 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 closet.

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 fubject; and Bishop Horne took a delight in preaching it in modern language.




DIVINITY makes known to us the kingdom of God.

1. His celestial or invisiblc 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 aslift them in the conflict between the flesh and the
{pirit: in which view, every individual man is a state by himself,
a church in a single person.

All these several polities thould 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 Blessed Trinity. Its characters are these

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

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

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

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

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

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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 subverts. 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 fought righteousness from the works of the ceremonial law.

66 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 mortification which keeps us separate from the world.

5.-By the reading of the Scriptures.

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6. By daily meditation on heavenly things. 7. By acts of love and charity.

« Lord increase our faith!” HOPE is that part of a living faith, by which we expect things to come, according to the promises of God. It lies between the two extremes of presumption and despair. It is a reasonable virtée, not an enthusiastic or groundless persuasion of the mind, like presumption and despair. It has the same effect in the Chrifa tian as in the husbandınan, who ploweth and soweth in expectation of the harvest; and spares neither labour nor expence. So the Christian is never weary of well doing; knowing that we shall reap if we faint not. It bears sufferings with chearfulness, as knowing that all the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us. It is the staff of life, to support the steps of those who would otherwise faint in their journey through this wilderness : it presents daily to the mind the promises and blessings of Canaan.

CHARITY, is the love of God for himself, and the love of man for the love of God; which is best shewn by helping him forward in the way of his falvation. No man loves God who does not love his neighbour; nor can any·love his neighbour truly who does not first love God. - Charity gives perfection to the will, as faith does to the understanding. Faith begets charity, and charity increases faith ; which without charity will go out, as a lamp that has no oil. By' sin faith is darkened, and by degrees totally extinguished. Faith increased renders charity vigorous : faith is the root; the works of charity are the branches bearing fruit; and the branches can bear no fruit, but so far only as the root supplies them with fap. Without this, they dry up and arç withered.

Without these, man is all sin, or has nothing toward salvation.

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