Wilford. About the same time Andrewes was, with Dove, Wilford, and William Plat, appointed to a scholarship in Jesus College, Oxford, at the request of the founder, by Queen Elizabeth. It would appear that he was nominated to a scholarship at Oxford previously to his admission, or at least residence, at Cambridge. He left Merchant Taylors' School on St. Barnabas Day, June 11, 1571, and the royal charter of foundation whence Jesus College dates its institution, is dated 27 June, 13 Eliz. 1571. By this charter Dr. Hugh Price, or Ap Rice, (LL.D., of Oxford, 1525, and supposed to have been educated at Oseney Abbey), Treasurer of St. David's, was permitted to settle estates on the said college to the yearly value of £160., for the sustentation of eight fellows and eight scholars, all appointed in the first instance, according to Dr. Price's mind, by Queen Elizabeth.1

"What he did when he was a child and a schoolboy, it is not now known," says his grateful biographer Isaacson, "but he hath been sometimes heard to say, that when he was a young scholar in the University, and so all his time onward, he never loved or used any games or ordinary recreations, either within doors, as cards, dice, tables, chess, or the like; or abroad, as bats, quoits, bowls, or any such; but his ordinary exercise and recreation was walking either alone or with some companion with whom he might confer and recount his studies." To the last he took great delight in those meditations that are, as it were, inspired by the beholding of the works of God.

His custom was, after he had been three years at the University, (when he took his degree of B.A. in 1574-5,) to come up to London once a year to visit his parents, always about a fortnight before Easter, and to stay with them about a month, never intermitting his studies. And, until he was a bachelor of divinity, he even used to perform these journies on foot.

In October 1576 he was chosen to a fellowship at his college, and Dove, the unsuccessful candidate, was continued as a tanquam-socius by a liberality not unusual in those

1 Memorials of Oxford, by Dr. Ingram, President of Trinity College.

times. In 1578 he took the degree of M.A.' In 1580 he was ordained, and the same year his name appears in the College books as Junior Treasurer. In 1581 he was Senior Treasurer, and on July 11 was incorporated M.A. of the University of Oxford, on the same day with William Pemberton of Christ College, afterwards the incumbent of High Ongar.2 After he had been some time Master of Arts he was appointed catechist in his college, and read his lectures upon the decalogue at the hour of catechising (three in the afternoon) every Saturday and Sunday; and such was his reputation as a student and a divine, that many came to the chapel, now (since the chapel founded by Bishop Wren) the College library; and these not only from other colleges, but even from the country. So report both his biographer Isaacson and Jackson the editor of these very lectures. They were put forth from notes in 1642, and entitled, The Moral Law expounded; and in the same volume were reprinted his Sermons on the Temptation in the Wilderness, and on Prayer. The lectures were a second time edited in 1650, and again in 1675, in a comparatively modern style, and with many enlargements and additions. The edition of 1675 is by no means so accurately printed as that of 1642. Of the substance of the work there can be no doubt that it is the production of our prelate. John Jackson the first editor was probably one of the Assembly of Divines, Preacher of Gray's Inn and of the University of Cambridge. Sparke was a Puritan, and has introduced his own likeness in an engraving of Laud's Trial.

We have witnessed in our own times an extreme jealousy of all summaries of the Gospel. Not so Bishop Andrewes, who, in his introduction to these lectures, observes, in defence of catechising by the help of summaries, that "our Saviour catechising Nicodemus made an epitome or abridgement of the Gospel under one head: So God loved the world, that He gave His only begotten Son, that whosoever believeth on Him might not perish, but have everlasting life."

1 In this year Dr. Fulke was made master of Pembroke College.

2 See Wood's Fasti, vol. i. p. 219.

3 Ibid. p. 279.

4 p. 4, ed. 1642. p. 5, ed. 1675.

After an introduction vindicating the practice of catechising, Andrewes proceeded to speak of the spirit in which the catechized should come to this exercise; and in this, which forms the second chapter, the later is more copious than the earlier edition. But both appear to be taken from notes, and neither can claim to be the original, for each edition possesses its peculiar marks of the style and learning of our author. In the third chapter the catechist proves with great variety of classical and patristical illustration, that true happiness is to be found only in God. Then he proceeds to shew that the surest way to come unto God is by faith. Nor is there fear of credulity when we believe God, who neither can deceive nor be deceived. Now faith is grounded, says Andrewes, upon the word of God, though published and set forth by man.' We cannot come to God by reason, for God transcends reason, nor can we know anything of the essences of things. And as to credulity, the endless differences of philosophers upon the nature of the chief good shew that the uncertainty of the way of reason is most favorable to credulity. And so in the things of common life there is likewise frequent and inevitable necessity for faith."

But faith doth not exclude reason as corroborative of revelation. So St. Paul appeals to natural reason in the first chapter of his Epistle to the Romans. And, adds our catechist, "having thus submitted ourselves to belief, and strengthened it with reason, we must look for an higher teacher. For though faith be a perfect way, yet we being imperfect walk imperfectly in it; and therefore in those things which transcend nature and reason, we must believe God only, and pray to Him, that by the inspiration of His Holy Spirit, we may be directed and kept in this way.' And "because this inspiration cometh not all at once at the first, we must grow to perfection by little and little, and come up by degrees till it please Him to send it in full measure to us. He that believeth shall not make haste."s Excellently then does he treat of the proofs of the being 1 p. 20, ed. 1675.

2 p. 21.

3 Ibid.

of a God, especially from the existence of moral sentiments and of a conscience in man.' Next are summed up the proofs of, a particular providence, in which chapter he affirms the principle, that God is his own end, and that he wills all things for his own honour. Then follow very elaborate discourses upon Heathenism, Judaism, Mahometanism, and the evidences of Christianity. He then proceeds to treat of the rule of interpretation, and does not, as do some who make use of his name, treat the Scriptures as practically useless until a meaning is assigned to them out of the Fathers or by the Church. He does not refer us either to the one or to the other as the rule of interpretation, but will have us seek the literal meaning of each passage, consult the text in the original tongues, compare Scripture with Scripture, learn the intent of those expressions or idioms that are peculiar to Scripture, as the crucifying of the flesh, the mortifying of concupiscence, &c.; consider the scope of the passage, as, what was God's intent in setting down the law, in giving a prophecy, in working a miracle, &c., as St. Paul to Timothy reasoneth from the end of the law, against those that made evil use of the law; and lastly, have regard to the context. These rules he prefaces with a quotation from St. Augustine, "Let us ask by prayer, seek by reading, find out by meditation, taste and digest by contemplation."

It may be observed that in this part of the lectures we meet with a very plain proof that the latter edition was not taken from the bishop's own manuscript, and that it does not deserve the high commendation it gives itself in the titlepage. Thus in p. 54 we read (Rule) 4. "To be acquainted with the phrase of the Holy Ghost, and this is to be gotten by the knowledge of the dialect, idiom, or style of the Holy Spirit, as the apostle speaks, by use to discern it, as the crucifying of the flesh, mortifying the concupiscence, &c., for sometimes the Holy Ghost in Greek sends us to the Holy Ghost in Hebrew." This abrupt transition and incausal connection is not found in the earlier edition, which runs thus: "4. The knowledge of the Holy Ghost's phrase, i. e. idiom, dialect, or style: for the 1 p. 28, ed. 1675. p. 33, ed. 1642. 2 p. 33.

Holy Ghost useth divers idioms that are not to be found in other writers; as, the crucifying of a man's flesh, the mortifying of his concupiscence, &c. Therefore we must be perfect in these; and as Heb. 5, ver. last, have our senses exercised, that we may know the Holy Ghost when he speaketh. Often we shall meet with τοῦτ ̓ ἐστὶ μεθερμηνευόμενον, this is being interpreted; the Holy Ghost in Greek referreth us to the Holy Ghost in Hebrew."1

The second editor has endeavoured to incorporate his own with Bishop Andrewes' doctrine. It is to be observed moreover, that whereas the larger additions to the author are distinguished as such by the editor, he has also inserted glosses and limitations which are indeed put in italics; but neither are these the only additions, for it is owned in the preface that there are some additions left by mistake in the same character with the rest. Very remarkable is our author's reason for the introduction of the new covenant; it is in perfect harmony with the great principle of his theology, that God is all in all: "The reason of this second covenant was, that now Adam having lost his own strength by breach of the first, all power and strength should be new from God in Christ, and all the glory be given to him. For if Adam had stood by his own strength in the first, howsoever God should have had most glory, yet Adam should have had some part thereof for using his strength well and not abusing it when he might, but kept his standing. But that God might have all the glory, he suffered the first covenant to be broken, and permitted man to fall, for which fall he was to make satisfaction, which he could not do but by Christ, nor perform new obedience but by the grace of God preventing us, and making us of unwilling willing, and of unable able to do things in that measure that God will require at our hands." He discourses of the order that should be observed in preaching. He will have the law preached first because by it alone men are humbled; then he will have them brought to that covenant by which they can be saved.

1 p.

68.

2 The last page but one in the Preface, ed. 1675.

3 p. 60, ed. 1675. p. 72, ed. 1642.