loofe preaching, without proper ftudy of antiquity; and used to fay, 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 done, till it received his utmost care and circumfpection. When he could not preach, he went but little to court: that only is a priest's business there. After he had an epifcopal houfe, with a chapel, he kept monthly commu nions inviolably, though he received at court the fame month. It was his custom to offer twice at the altar; and he gave his fervants money that it might not be a burthen to them.

He privately complained much of three fins: ufury, from which he withdrew many: fimony, and facrilege; wherein the reformed were fuffering correction and chaftifement from God: and he wished fome perfon would collect an account of the families fo raifed and ruined *.

- His life was in a great measure a life of prayer; and his book of private devotions, compofed in Greek and Latin, for his own daily use, was, towards the conclufion of his life, fcarcely ever out of his hands. In the time of his fever and laft ficknefs, befides the prayers which were often read to him, in which he repeated the Confeffion and other parts with an audible voice fo long as his strength ferved; he did, as was well obferved by certain tokens in him, continually pray to himself, though he seemed otherwise to rest or flumber; and when he could pray no longer with his voice, by lifting up his eyes and hands he prayed ftill; and when they failed, he ftill prayed with his heart, till it pleased God to take his bleffed foul to himself.

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

This was afterwards done (perhaps in confequence of what Bishop Andrews had. faid) by Sir Henry Spelman, who has written largely upon the fubject in feveral 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 Hifiory and Fate of Sacrilege: in which there is a curious chapter on the Great Sacrilege of Henry VIII. with the confequences 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 Elisabeth.

poffitis 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, so 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 or the worse for them. When any disturbance or fedition was meditated by the faints, tickets were dispatched to the parfons, 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 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 Bacia. Supov, Lib. II. p. 41, 42. he gives to his fon Charles this cha racter of the Puritans: take heed of fuch Puritans, very pests in the church and in the commonwealth; whom no deferts can oblige, nor oaths or promises bind; breathing nothing but fedition and calumnies, aspiring without measure, railing without reason, and making their own imagination the fquare of their confcience."

From a paffage in the folio of his English Difcourfes, he appears alfo to have forefeen and predicted, that the government of this country would at length be fwallowed 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 thofe three eftates, that which fwayeth moft, doth in a manner overtop the reft, and like a foregrowa member depriveth the other of their proportion of growth. The world hath feen it in two already (the Spiritual Lords, and the Barons) and shall daily more and more fee it in be third. Requifite, 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 may he evenly balanced." See p. 123 of the Appendix,

A NOTE BY THE EDITOR.

Bishop Horne, in the early part of his life, found himself fo much informed by ftudying 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 Bishop 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 ftir 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 last 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.

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 fchools, Bishop An drews 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 justly reputed the highest wrought discourse extant on that great fubject; and Bishop Horne took a delight in preaching it in modern language.

ELENCHUS MATERIÆ THEOLOGICE;

A

SHORT INDEX TO THE MATTER OF DIVINITY.

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 ftate.

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 assist 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 (hould 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 alfo the KINGDOM of SATAN, in
oppofition 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.

1

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

8. The good Spirit edifies; the evil fpirit fubverts.

9. The one unites; the other separates.

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 feen-yet is capable of full affurance. It lies between knowledge and opinion. Actual knowledge of the things of God, is referved 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 state of Heathens. Faith is fpiritual; and as fuch contrary to that fleshly or worldly wisdom, which is according to the lufts of man. The Jews are at prefent 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,"

1. Righteousness, which is the fruit of faith, and can arife from no other principle.

2. Peace of confcience, 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 fee 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 fecing him that is invisible.

8. Moderation in prosperity.

9. Diftruft of our own powers.

10. Full confidence in the divine mercy.

"Faith is nourished and increafed,"

1. By frequent prayer.

2. By frequent thanksgiving.

3. By the Holy Eucharift.

4. By that mortification which keeps us feparate from the world.

5. By the reading of the Scriptures.