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of the king's chapel, his last preferments. He died in 1626, aged 71, being the year following the accession of Charles I.

The works of bishop Andrews, of which some are in Latin as well as in English, are too numerous, and too unimportant, to require a particular enumeration in this place. It ought to be noticed, however, that he had a share in the translation of the Pentateuch, and in the historical books of the Old Testament, down to the end of the second book of Kings. His sermons, comprized in a large folio volume, though they evince much learning, and occasionally good sense, are written in the vilest taste that ever disgraced the pen of mortal. They abound in puns and affected witticisms, with the intermixture of Latin and English in tasteless confusion, Notwithstanding this, he was styled by his cotemporaries, Stella prædicantium, the star of preachers; and his sermons, after his death, were published by the express direction of Charles I. The following is an amusing specimen ;

A Comparison between Angels and Men.

1. What are Angels? Surely they are spirits, glorious spirits; heavenly spirits; immortal spirits.

For their nature or substance, spirits : for their quality or property, glorious : for their place or abode, heavenly: for their durance or continuance, immortal.

And what is the seed of Abraham, but as Abraham himself? And what is Abraham? Let him answer himself; I am dust and ashes. What is the seed of Abraham? Let one answer in the persons of all the rest; dicens putredini, &c. saying to rottenness, thou art my mother, and to the worms, ye are my brethren. 1. They are spirits; now what are we, what is the seed of Abraham? Flesh. And what is the very harvest of this seed of flesh? What but corruption, and rottenness, and worms. There is the substance of our bodies.

2. They glorious spirits : we vile bodies (bear with it, it is the Holy Ghost's own term, who shall change our vile bodies). And not only base and vile, but filthy and unclean: ex immundo conceptum semine, conceived of unclean seed : there is the metal. And the mould is no better, tảe womb wherein we were conceived, vile, base, filthy, and unclean. There is our quality.

3. They heavenly spirits, angels of heaven: that is, their place of abode is in heaven above, ours is here below in the dust; inter pulices, et culices, tineas, araneas, et vermes ; our place is here among feas and

fies, moths, and spiders, and crawling worms, There is our place of dwelling.

4. They immortal spirits : that is their durance, Our time is proclaimed in the prophet: flesh, all flesh is grass, and the glory of it as the flower of the field (from April to June). The scythe cometh ; nay, the wind but bloweth, and we are gone, withering sooner than the grass, which is short : nay, fading sooner than the flower of the grass, which is much shorter: nay, saith Job, rubbed in pieces more easily than any moth.

This we are to them if you lay us together; and if you weigh us upon the balance, we are altogether lighter than ranity itself : there is our weight. And you value

us, man is but a thing of nought : there is our worth. Hoc is omnis homo; this.is Abraham, and this is Abraham's seed: and who would stand to compare these with angels? Verily, there is no comparison; they are incomparably far better than the best of us.

Of the Nativity

A prince he is (Christ,] and so he is styled, born, and given to establish a government. And this government is by name a principality ; wherein, neither the popular confusion of many, nor

the factious ambition of a few, bear all the sway ; but where one is sovereign. Such is the government of heaven: such is Christ's government, &c. &c. &c.

And now what is all this to us? Yes; to us it is; and that twice over for failing. We come now to look another while into our interest to it, and our benefit by it. Nobis is acquisitivè positus : we get by it; we are gainers by all this.

To us, not to himself. For a far more noble nativity had he, before all worlds, and needed no more birth. Not to be born at all; specially, not thus basely to be born. Not to him therefore, but to us and our behoof.

To us, as in bar of himself, so likewise of his angels. Nusquam angelos, not to the angels was he born or given; but to us he was both. Not an angel in heaven can say nobis,- vobis they can: the angels said it twice, nobis natus or datus-they cannot; but we can both.

Nobis exclusive, and nobis inclusivè. Esay speaks not of himself only, but taketh in Ahaz. Both are in nobis : Esay an holy prophet, and Ahaz a worse than whom you shall hardly read of. Esay indulgeth himself, as having need, though a saint; and excludeth not Ahaz from having part, though a sinner. Not only Simeon the Just, but Paul, ihe sinner of the quorum, and the first of the quorum.-Inclu

sirè : not only of Esay, and his countrymen the Jews; it is of a larger extent. The angel so interpreteth it, this day to the shepherds : Gaudium, quod erit' omni populo, joy that shall be to all people; not the people of the Jews, or the people of the Gentiles; but simply to all people. His name is Jesus Christ, half Hebrew, half Greek: Jesus, Hebrew, Christ, Greek: so sorted of purpose, to shew, Jews and Greeks have equal interest in him. And now, so is his father's name too, Abba, Father, to shew the benefit equally intended by him, to them that call him Abba, that is, the Jews; to us that call him Father, that is, the Gentiles.

God with us, Immanuel-why? to what end? To save us from our sins, and from perishing by them.

And now to look into the name. It is compounded, and to be taken in pieces. First, into Immanu and El: of which El, (the latter) is the more principal by far: for El is God. Now, for any thing yet said in concipiet and pariet, all is but man with us : not God with us, till now. By the name, we take our first notice, that this child is God: and this is a great addition; and here (lo!) is the wonder! For, as for any child of a woman, to eat butter and honey, (the words that next follow) where is the ecce ? But, for El, for God, to do it; that is worth an ecce indeed! El is God: and not God every way; but (as the force of the word is) God, in his full

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