Chap. x. 1. for I have hardened, &c.] The particle translated "for" admits of the sense "although." Then the meaning becomes clear: "Although I have hardened his heart" yet let not that hinder thy going to him, but still importune him: because I intend to take occasion from his refusing to obey me, to work greater signs and wonders for your benefit, (ver. 2.) and for his ruin. Bp. Patrick. [God is the Author and Giver of all good gifts, and may punish us with the loss of inward as well as outward blessings, whenever we abuse them. In this sense it is, that the Scripture says of wicked men in general, God hath stopped their ears, blinded their eyes, hardened their hearts, lest they should see, and hear, and understand, so as to be converted and healed. What can sound more like a Divine decree, to hinder men's salvation? And yet it is certain, from the very nature of God, and from abundant passages of his word, that he never willeth the death of a sinner, but would have all men repent and be saved. But, as I said before, he deprives the unthankful and unholy of inward as well as outward blessings, and punishes them with spiritual as well as corporal infirmities. According to the saying of our Lord, that he who uses his talents, shall find them improve and grow upon his hands; while he who neglects them, loses them, and brings them to nothing. By such abuses of their talents, Pharaoh, and others like him, are said to harden their own hearts, and that in the most direct and proper sense of hardening. For we see habitual sinners, in a thousand instances, after all that God and man can do for them, or against them, after all the methods of mercy and judgment, are as far from reforming their lives as is the Ethiopian from changing his skin, or the leopard his spots. And yet they have their lucid intervals; they will pray, will lament, will confess their demerits sometimes, as Pharaoh did, the Lord is righteous, and I and my people are wicked. Entreat for me this once. By which they do not in tend, any more than he did, to come generously and freely to the obedience of the Divine will; but only to procure some present remission of their sufferings.-God's dealings with Pharaoh were very proper to mollify him, and bring him to a compliance; bat meeting with such a heart as his, they happened to have a contrary effect upon him. Every judgment, and every deliverance from it, would have led an ingenuous mind to see the wrath of God for disobedience, and his clemency upon promise of amendment. But this heart was so proud and audacious as to contend with the Almighty; it was exasperated with severity, and conceived vain hopes, upon the removal of a judgment, that the hand of God was tired, and would yield to the obstinacy of man. With respect to this perverse temper, it was that God says, I have hardened Pharaoh's heart; meaning, by his dealings with him, which were intended to correct and amend him, but by his misapplication of them, they still left him more incorrigible, and finally ended in his utter destruction. Reading.] Poetical Extracts. "Prove there's a God! the frantic atheist cries; First, that you live, and breathe, and speak, and move! And while some partial lights illume the soul, And hear great Nature's universal cry "It little matters what from Eden hurl'd- "Is there no hope? ean nothing then regain His one oblation all our loss supplies, The cross our altar, Christ our sacrifice! Keep me alike from either false extreme, The skeptic's torpor, or the zealot's dream! OBITUARY. DIED at the Pine Plains, on the 20th September, 1817, after a short but painful illness, Mrs. Mary Bostwick, wife of Mr. R. W. Bostwick, (of the firm of Fyler Dibblee & Co. merchants,) in the 23d year of her age. The task of announcing the death of Mrs. Bostwick is in a high degree painful; for in it every circumstance conspires to excite the finest feelings of the human heart. To those who are acquainted with Mrs. Bostwick's life and character, that life and character are her best encomiums. She possessed a mind highly cultivated, manners easy and graceful; and these, with a piety uniform and cheerful, secured to her the esteem of all who knew her; while they promised to her near relatives and friends, and especially to her affectionate husband, years of refined friend. ship, and the sublimest earthly joys. But, alas! death has disappointed the fondest hopes, and hath left them but the recollection of her accomplishments and her virtues, the patience and resignation of her sickness and death, and her assurange of a blessed immortality, to console them. Blessed shade, farewell; we will revere thy name, and imitate thy virtues. The Rev. PHILANDER CHASE has been elected Bishop of the Protestant Episcopal Church in the State of Ohio; and applications are making to the various Standing Committees for the requisite testimonials in order to his consecration. LATE PUBLICATIONS IN ENGLAND. The Protestant's Catechism, on the Origin of Popery, and on the Grounds of the Roman Catholic Claims; to which are prefixed, the Opinions of Milton, Locke, Hoadley, Blackstone, and Burke. By the Bishop of St. David's. The Testimony of Natural Theology to Christianity. By Thomas Gisbone, M. A. The Doctrine of the Church of England, upon the Efficacy of Baptism, vindicated from Misrepresentation. Part II. By Richard Laurence, LL. D. Regius Professor of Hebrew, and Canon of Christ Church, &c. The Connexion of natural and revealed Theology: being an Attempt to illustrate the Evidences and Doctrines of Christianity by their Relation to the Inductive Philosophy of the human Mind. With Notes and Authorities collected from the most ancient and modern Writers. By Edward William Grinfield, M. A. Minister of Laura Chapel, Bath. An Essay on the Wisdom of God. By the Rev. Daniel Tyerman. The Necessity of maintaining Scripture Doctrine, and endeavouring by every Means to promote Peace and Union in the Church of Christ, considered in two Act Sermons, preached before the University, in the Chapel of Trinity College, Dublin, on Sunday the 25th of January, and Sunday the 1st of February, 1818, for the Degrees of B. D. and D.D. By the Rev. Hans Hamilton, D.D. Rector and Vicar of Knocktopher and Kilmagany, in the Diocess of Ossory. An Essay on Schism: to which was adjudged a Premium by the Society for Promoting Christian Knowledge, and Church Union, in the Diocess of St. David's, in the Year 1817. By the Rev. John Morres, M. A. Rector of Nether Braughton, Leicestershire. On the Nature, Progress, and Conse quences of Schism; with immediate References to the present State of religious · Affairs in this Country. By the Rev. Charles Daubeny, Archdeacon of Sarum. BOOK OF COMMON PRAYER. CLERGYMEN of the Protestant Episco pal Church, the Managers of Bible and Common Prayer Book Societies, and all other persons who associate for the purpose of distributing, gratuitously, the Book of COMMON PRAYER, are respectfully informed, that large quantities of this manual are now on hand, and will always be kept for their accommodation, at the BIBLE AND COMMON PRAYER BOOK DEPOThe book is printed uniformly with those SITORY, No. 160 Pearl-street, New-York. heretofore issued from the same place, and will be afforded to Societies, Associations, Clergymen, and other benevolent individuals who purchase for gratuitous distribution, at THIRTY CENTS EACH. The public can be supplied with Prayer Books at thirty-seven and a half cents per copy; and booksellers and others purchas ing quantities, will be furnished, either bound or in sheets, at a remarkably reT. & J. SWORDS. duced price. ERRATA. In the last Number of the Christian Journal, first page, line 12, for "denounces" read denounce; line 30, for "CHRISOSTOM" read CHRYSOSTOM. The account of the ordination held at Stamford, Connecticut, by Bishop Hobart, inserted in the last number of this Journal, was taken from one of the newspapers of this city, and credit ought to have been given for the same. This explanation seems to be necessary to do away the idea of its being an original article. Printed and published by T. & J. Swords, No. 160 Pearl-street, New-York; where Subscriptions for this Work will be received at one dollar per annum, or 24 numbers.— All Letters relative to this Journal must come free of Postage. No. 12.] THE AND LITERARY REGISTER. No. II. FOR JUNE, 1818. THE judicious and immortal author of the ECCLESIASTICAL POLITY was born at Heavitree, a small village near Exeter, about the year 1553. His parents were in rather mean circumstances, yet they contrived to give their children a good education, and Richard in particular, was placed at the grammar school in Exeter. It is observed, says his honest biographer, Walton, that at his being a school boy, he was an early questionist, quietly inquisitive why this was, and that was not, to be remembered? Why this was granted, and that denied? This being mixed with a remarkable modesty, and a sweet serene quietness of nature, and with them a quick apprehension of many perplexed parts of learning, imposed then upon him as a scholar, made his master and others believe him to have an inward blessed divine light, and therefore to consider him as a little wonder. This meekness and conjuncture of knowledge, with modesty in his conversation, being observed by his schoolmaster, caused him to persuade his parents (who intended him for an apprentice) to continue him at school, till he could find some means to ease them of a part of their care and charge, assuring them that their son was so enriched with the blessings of nature and grace, that God seemed to single him out as a special instrument of his glory. Accordingly, this good school-master prevailed upon John Hooker, then Chamberlain of Exeter, and uncle to Richard, to maintain him at the University; but soon afterwards this Mr. Hooker mentioning the good qualities of his nephew to Bishop Jewell, who was VOL. II. [VOL. II. also a relation of his, that excellent prelate took the charge off his hands. By him Richard Hooker was sent, in 1567, to Corpus Christi College, Oxford, where he was provided with a clerk's place, which, with the Bishop's allowance, supported him comfortably. After continuing at the University about three years, he took a journey on foot, with a companion and fellow-collegian, into Devonshire, to see his mother. They took Salisbury in their way, purposely to see the good Bishop, who made Mr. Hooker and his friend dine with him at his own table; and at parting the Bishop gave him good counsel, and his benediction, but forgot to give him money. On reflection, the pious prelate sent a servant, in haste, to call Richard back, and at his return said to him, Richard, I sent for you back to lend you a horse, which hath carried me many a milé, and, I thank God, with much ease; and then delivered into his hand a walking-staff, with which he had himself travelled through many parts of Germany; and then he continued, Richard, I do not give, but lend you my horse; be sure you be honest, and bring my horse back to me at your return this way to Oxford. And I do now give you ten groats to bear your charges to Exeter; and here be ten groats more, which I charge you to deliver to your mother; and tell her, I send her a Bishop's benediction with it, and beg the continuance of her prayers for me. And if you bring my horse back to me, I will give you ten groats more to carry you on foot to the College; and so, God bless you, good Richard. But Mr. Hooker never saw his kind patron again, for shortly after this interview he received the melancholy 23 This circum news of his death. Not long before his death, Bishop Jewell had recommended his nephew to Dr. Edwin Sandys, Archbishop of York, to be tutor to his eldest son, and accordingly his grace sent him to Oxford instead of Cambridge, on that recommendation, for which he alleged this reason, I will have a tutor for my son that shall teach him learning by instruction, and virtue by example; and my greatest care shall be of the last, and (God willing) this Richard Hooker shall be the man into whose hands I will commit my Edwin. And, doubtless, a better choice could not be made; for Mr. Hooker was now in the nineteenth year of his age, had spent five in the University, and had, by a constant unwearied diligence, attained a perfection in the learned languages. With this know ledge he had also a clear method of demonstrating what he knew, to the great advantage of all his pupils, (which in time were many,) but especially to his two first, Edwin Sandys and George Cranmer. This (says Walton,) for Mr. Hooker's learning. And for his behaviour, amongst other things, this still remains of him: that in four years he was but twice absent from the chapel prayers; and that his behaviour there was such as showed an awful reverence of that God whom he then worshipped, giving all outward testimonies that his affections were set on heavenly things. This was his behaviour towards God; and for that to man,-it is observable that he was never known to be angry, or passionate, or extreme in any of his desires; never heard to repine or dispute with providence, but by a quiet, gentle submission and resignation of his will to the wisdom of his Creator, bore the burden of the day with patience; never heard to utter an uncomely word: and by this, and a grave behaviour, which is a divine harm, he begot an early reverence unto his person, even from those that, at other times, and in other companies, took a liberty to cast off that strictness of behaviour and discourse that is required in a collegiate life. And when he took any liberty to be pleasant, his wit was never blemished with scoffing, or the utterance of any conceit that bordered upon or might beget a thought of looseness in his hearers. Thus mild, thus innocent and exemplary was his behaviour in college; and thus this good man continued till his death, still increasing in learning, in patience, and piety. In 1573 he was admitted a scholar on the foundation; and in 1577 he took his master's degree, in which year he became fellow of his College. In 1579, he was chosen to read the Hebrew lecture, but shortly afterwards, with his learned countryman, Dr. John Reynolds, he was expelled the College. It is certain they were not restored till the end of that year, but what the occasion of their expul sion was, does not appear. There is, however, a letter extant of Dr. Reynolds to Sir Francis Knolles, which complains strongly of the conduct of a "certain person of the College for unrighteous dealing" in this business, and the letter had the desired effect of restoring these two excellent men to their stations. Shortly after this he entered inte orders, and in 1581 was appointed to preach at St. Paul's Cross; on which occasion he lodged at what was called the Shunamite's House, because it was appropriated for the convenience of those ministers who came from the universities to preach at that place. This house was at that time kept by one Churchman, whose wife persuaded poor Mr. Hooker that it would be better for him to get a wife; and, on her recommendation, he not long after married her daughter, Joan, who brought him neither beauty nor portion; and for her conditions, they were too like that wife's which is, by Solomon, compared to a dripping house. By this marriage the good man was drawn from the tranquillity of his College, into the thorny wilderness of a busy world; into those cor roding cares that attend a married priest, and a country parsonage; which was Drayton Deauchamp, in Buckinghamshire. In this condition he continued about a year, in which time his two pupils, Edwin Sandys and George Cranmer, took a journey to see their tutor, where they found him reading Horace, and tending a few sheep, in a common field; which he told them he was obliged to do, because his servant was gone home to dinner. When the man returned and released him, his pupils accompanied him to the house, where their best entertainment was his quiet company, which was soon denied them; for Richard was called to rock the cradle; and the rest of their entertainment was so unpleasant that they departed the next day. The condition of their tutor greatly distressed them, and Mr. Sandys represented it in such a manner to his father, that, through his interest, Mr. Hooker was, the next year, (1585) appointed master of the Temple. About this time the Puritans or Nonconformists, being encouraged by the Earl of Leicester, were uncommonly arrogant, and greatly disturbed the peace of the nation, by the zeal with which they endeavoured to promote what they called reformation. The providence of God had placed that great prelate, Dr. John Whitgift, in the See of Canterbury, and by his steadiness the Church of England was guided safely through the storm. Yet the Puritans continued very active in their attempts to despoil the Church; and their lecturers were exceedingly bold in declaiming against Episcopacy and a prescribed form of prayer, the use of the surplice, of the sign of the cross, and other primitive institutions. The Temple Church had one of these zealots for an afternoon preacher, one Travers; who, being greatly disappointed at not obtaining the mastership, set himself to oppose the sentiments of Mr. Hooker, in his public discourses. This man was of the Presbyterian party, and Mr. Hooker was a firm Episcopalian, so that, as one pleasantly observed, the forenoon sermen spake Canterbury, and the afternoon Geneva. This opposition continued a long time, till the prudent Archbishop put a stop to it by prohi biting Mr. Travers from preaching. Against this prohibition he appealed to the privy council; but, though he had some powerful friends there, yet he could not prevail, for the queen had prudently committed the affairs of the Church to the Archbishop's management. This affair gave great offence to the Puritans, and a paper contest ensued between Mr. Hooker and Mr. Travers, in which the former distinguished himself by his extensive learning, strength of reasoning, and candour of expression. It is not unworthy the noting, says his honest biogra pher, that in the managing of so great a controversy, a sharper reproof than this never fell from the happy pen of this humble man: Your next argu ment (says Mr. Hooker, in reply to some angry exceptions of his antagonist,) consists of railing, and of reasons; to your railing I say nothing, to your reasons I say what follows. The following observation of Walton on this passage and behaviour of Mr. Hooker, is most excellent. "I am glad of this fair occasion (says he) to testify the dove-like temper of this meek, this matchless man; and, doubtless, if Almighty God had blest the Dissenters from the ceremonies and discipline of this Church, with a like measure of wisdom and humility, instead of their pertinacious zeal; then obedience and truth had kissed each other; then peace and piety had flourished in our nation, and this Church and state had been blest like Jerusalem, that is at unity with itself; but this can never be expected ill God shall bless the common people of this nation with a belief that schism is a sin." To this dispute we are indebted for those immortal books of ECCLESIASTICAL POLITY, concerning the excellence of which it would be unnecessary to make any remarks in this place. The foundation of these books was laid in the Temple; but not finding that a fit place wherein to finish what he had designed, he solicited the Arch |