pofitis attendere but that a Babel fhould be erected instead of Sion *.

In the preface to an edition of his Lectures, it is well obferved 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 fays, fermons are no indifferent things; people are either the better o the worse for them. When any disturbance or fedition was meditated by the faints, tickets were dispatched to the parsons, to preach and pray up the thing defigned. King James the 1ft, for twelve entire years together, during his refidence in Scotland (his reign we can hardly call it) prayed to God upon his knees before every fermon 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 fo much altered, that it was his prayer to edify by what he heard. In his Bank. Swpov, Lib. II. p. 41, 42. he gives to his fon Charles this character of the Puritans: take heed of fuch Puritans, very pefts in the church and in the commonwealth; whom no deferts can oblige, nor oaths or promises bind; breathing nothing but fedition and calumnies, afpiring without measure, railing without reason, and making their own imagination the fquare of their confcience."

* From a paffage in the folio of his English Discourses, he appears alfo to have forefsen and predicted, that the government of this country would at length be swallowed up by the prevailing power of the third eftate; which actually came to pass about forty years after. In a Difcourfe on Judges xvii. 6. There was then no king "in Ifrael, but every man did that which was right in his own eyes," in pleading for the neceffity of preferving the power of the crown inviolate over the three eftates, in the year 1606, he has the following remarkable words:" Of those three eftates, that which fwayeth most, doth in a manner overtop the reft, 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 see it in the third. Requifite, therefore, there be one over all, that is none of all, but a common Father to all, that inay poife and keep them all in æquilibrio, that fo all the eftates may. be evenly balanced." See p. 122 of the Appendix.

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 fo animated by his example, that he became ftrongly poffeffed with the defire 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 Bifhop Andrews, he added a prayer to God for grace and help to enable him to fow the fincere 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 fo he might be found worthy at laft to fit at his feet in a better world. His petition was fulfilled in every refpect, fo 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.

I

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, faid, his character never was exceeded in any of the three capacities in which he excelled; that is, as Doctor Andrews in the fchools, Bishop Andrews in the pulpit, and Saint Andrews in the closet.

He has three fermons upon the Paffion of Chrift; one of which, on Lam. i. 12. is juftly reputed the highest wrought difcourfe 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 celeftial or invisible kingdom, over angels and spirits.
2. His ecclefiaftical, over the church upon earth, which is the
body of Chrift 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 affift 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 fingle perfon.

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

It makes known to us alfo the KINGDOM of SATAN, in
opposition to that of the Bleffed Trinity. Its 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 fin.

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

5. Chrift 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 difobedience.

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 fal vation: Satan works by fraud and cunning for our seduction. 8. The good Spirit edifies; the evil spirit fubverts.

9. The one unites; the other feparates.

The duties of the Chriftian 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 of knowledge and opinion. Actual knowledge of the things God, is reserved for another life: opinion is a state of ignorance, fuch as the Heathens were under; and fuch as they are now in, who put themselves into the ftate of Heathens. Faith is fpiritual; and as such contrary to that fleshly or worldly wifdom, which is according to the lufts of man. The Jews are at present incapable of it, from that hardness of heart into which they are fallen, in confequence of having fought righteousness from the works of

the ceremonial law.

"Faith worketh in us,"

I, 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 refpect 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 conftancy under all trials; it endures as feeing him that is invisible:

8. Moderation in profperity.

9. Diftruft 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 feparate from the

world.

5. By the reading of the Scriptures.

6. By daily meditation on heavenly things.

7. By acts of love and charity.

"Lord increase our faith!"

It lies between the

HOPE is that part of a living faith, by which we expect things to come, according to the promises of God. two extremes of prefumption and defpair. It is a reasonable virtue, not an enthufiaftic or groundless perfuafion of the mind, like prefumption and defpair. It has the fame effect in the Chrif tian as in the husbandınan, who ploweth and soweth in expectation of the harvest; and spares neither labour nor expence. So the Chriftian is never weary of well doing; knowing that we

fhall reap if we faint not. It bears fufferings with chearfulness, as knowing that all the fufferings of this prefent time, are not worthy to be compared with the glory that fhall be revealed in us. It is the staff of life, to fupport the steps of those who would otherwise faint in their journey through this wilderness: it prefents daily to the mind the promises and bleffings of Canaan.

CHARITY, is the love of God for himfelf, and the love of man for the love of God; which is beft fhewn 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 fin 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 fo far only as the root fupplies them with fap. Without this, they dry up and are

withered.

.

Without these, man is all fin, or has nothing toward falvation.