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DOCTOR HERBERT WESTPHALING. There succeeded him a learned and famous Doétor indeed, Doctor Westphaling, who after he had been a Bishop divers yeeres, yet to fhowe that good Bishops doe not quite discontinue their studies, but rather increase their knowledge with their dignity, came to Oxford at her Majesties last being there, and made an eloquent and copious Oration before her; for conclusion of the Divinity disputations: among which one fpeciall question that bred much attention, was this, whether it be lawfull to diffemble in cause of Religion ? And one Argument more witty then pithy, produced by an opponent was this, it is lawfull to dispute of Religion, therefore it is lawful to diffemble, and urging it further, he said thus, I my self now do that which is lawfull, but I do now disiemble. Ergo, it is lawfullto dissemble; at which her Majesty and all the Auditory were very merry. I could make a rehçarsall of some of the Bishops oration concerning this question, how he allowed a secrecy, but without diflimulation, a policy but not without piety, least men taking too much of the Serpent, have too little of the Dove, but I am sure in all his speech he allowed no equivocation. Howbeit, if I should insist long hereon, I might commit the same fault to your Highness, that the Queen at that time found in him, which was that the thought him too tedious. For the had sent twice to him to cut short his Oration, because her self went to make a publique speech that evening, but he would not, or as some told her, he could not put himself out of a set methodicall speech, for fear he thould have marr'd it all, and perhaps confounded his memory. Wherefore she forbade her speech that day, and more privately the next morning, sending for the heads of Houses, and a few others the spake to them in Latin, and among others the school'd Doctor Reynolds, for his preciseness, willing him to follow her Laws, and not run before them. But it seemed he had forgotten it when he came last to Hampton Court, so as there he received a better schooling. I may not forget how the Queen in the midst of her oration, casting her eye aside, and seeing the old Lord Treasurer Burleigh standing on his lame feet for want of a stool, she call'd in all haste for a stool for him, nor would the proceed in her speech till she saw him provided of one, then fell the to it again, as if there had been no interruption; upon which one that might be fo bold with her after, said that she did it of purpose to showe that she could interrupt her speech, and not be put out, although the Bishop durft not adventure to do a less matter the

But this Bishop was every way a very sufficient man, and for such esteemed while he was of Christ-Church. Trifling accidents showe as good proof of times, as the waightiest occasions. Such a one hapned to this Doctor while he was of the University, as a Scholar of that time hath told me, and it was this. There had been a very sharp frost (such as have been many

this

yeere, and a sudden rain or fleet falling with it from the South-East) had as it were candied all that side of the steeple at ChriftChurch, with an ice mixed with snow, which with the warmth of the Sun soon after 10 of the clock began to resolve, and Doctor Westphaling being in the middle of his Sermon, it fell down altogether upon the Leads of the Church, with such a noyse, as if indeed it would have thrown down the whole Church. The people (as in fudden terrors is usuall) fill'd all with tumult, and each man hafted to be gone fo fast that they hindered

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one another. He first kneeled down, and recommending himself to God, as in the apprehension of a fodain danger, straight rose again, and with so chearfull both voice and countenance, encouraged them as they all returned, and he quietly finished his fermon. But his chief praise I reserve for the last, which was this; for all yuch benefices as either were in his own guift, or fell into his hand by lapse, which were not few, and some of great value, he neither respected letters nor commendations of Lords nor Knights, nor wife nor friends in preferment of any man, but onely their sufficiency and their conversation, so as to sue for a benefice unto him, was rather a means to aniss then to attain it.

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DOCTOR ROBERT BENNET. This Bishop was preferr'd to this place since my Author wrote his Catalogue, so as he is not therein specified; yet must I not do him that wrong to omit him in this relation. This is he (if your Highnesse do remember it) of whom his Majesty said, if he were to chufe a Bishop by the aspect, he would chuse him of all the men he had seen, for a grave, reverent, and pleasing countenance. Concurring herein in a fort, though by contraries with the judgment of Henry the fourth Emperour, who comming from hunting one day (as Malmesbury writeth went for devotion fake into a Church, where a very ill-favoured faced Priest was at service. The Emperour thinking his virtues suted his visage, said to himself, how can God like of so ugly a fellows service. But it fortuned at that Instant, the Priests boy mumbling of that versicle in the hundred Pfalm, Ipfe nos fecit & non ips. nos, and because he pronounced it not plainly, the Priest reproved him, and repeated it again, aloud, Ipfe nos fecit & non iph nos, which the Emperour applying to his own Cogitation, thought the Priest to have some prophetical spirit, and from that time forward esteemed him greatly, and made him a Bitbop.. Thus that Bishop, though he could not set so good a face on it, yet perhaps he got as good a Bishoprick. But to come to our Bishop whom my self knew in Cambridge, a Matter of Arts and a proper active man, and plaid well at tenis; and after that, when - he came to be a Batchellor of Divinity, he would totle an Argument in the Schools, better then a Ball in the Tennis-court. A grave Doctor yet living, and his ancient, alluding to his name in their difputation, called him Erudite Benedicte, and gave him for his outward as well as inward ornament great commendation. He became after Chaplain to the Lord Treasurer Burleigh, who was very curious, and no lefle fortunate in the choyce of his Chaplains, and they no leffe happy in the choyce of their Patron, as Mr. Day after Bishop of Winchester, the Bishop I now 1peak of, Doctor Neale now Dean of Wetiminster, and divers others.

SACRED CRITICISM, No. XII.

(Continued from page 267.)
A CRITIQUE ON PSALM XLV.

9-5. "GIRD thy sword upon thy Thigh, 0 thou MiG TY,

In thy glory and thy majesty. Vol. III. Church, Mag. Dec. 1802,

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And in thy majely ride prosperously,
For the cause of truth, meekness and righteousness:

And thy right hand shall teach thee terrible (exploits.]"
This is a magnificent description of the MESSIAH in his warlike charac-
ter; going forth in all his terrors, to punith the adversaries of his king-
dom, like “ A man of war,” as described by Moses, in the drowning of
the Egyptians, Exod. 15, S. and by Ethan, Ps. 89, 10. and most sublimely,
Wisdom of Solomon, 18, 14-18, on occasion of the destruction of the Firjt
born, that last and forest of the plagues, of Egypt :

Although the Egyptians disbelieved all (the plagues] by reason of the enchantments; yet, on the destruction of the Fürjl-born, they confessed that the people (of Ifrael] were sons of Gov.

For when the world was wrapt in still filence,
And night, in her proper speed, holding her middle course;
Thy ALMIGHTY ORAÇLE,* leapt down from Heaven,
Out of the royal thrones, a fierce warrior,
Into the midit of a land [doomed to] destruction,
Wielding a sharp Sword—-(thine unfeigned command)-
And standing there, did fill the whole with death :

He touched the Ileaven indeed, but trode upon the Earth."
And the future destruction of the enemies of God and of his CHRIST,
is also, most tublimely described, Rev. 19, 11-16, in a similar imagery,
recording both his primitive and new Names:

And I beheld the Heaven opened, and lo, a white horse;
And his Rider was called FAITHFUL and True;
And in righteousness doth He judge and war :
His eyes were as a ame of fire,
And on his head,

many

Diadems;
Having A NAME WRITTEN, which none but Himself
Knoweth; and clad in a vesture dyed in blood :
And his name is called the ORACLE or God.s
And the armies in Heaven attended him,
On white horses, dreiled in lawn, white and clean :
And out of his mouth proceedeth a Jharp Sword,
To strike therewith the Gentiles; For “ He shall rule them
With an iron fceptre," and Himself tread the wine press
Of the indignation and wrath of God OMNIPOTENT.
And on his vesture and on his thigh :
He hath THE NAME WRITTEN: KING OF KINGS

AND LORD OF LORDS."
After such sublime and unequivocal personifications of the sacred term,
Logos, before and afier the coming of CHRIST, and from such high
authorities in the Jewish and Christian churches;--(The Book of Wisdom,
being conjectured by the best Critics, to have been written not later than
the time of the Maccabees ;-is it not passing strange, that even the
Monthly REVIEW for last June, p. 145-147, Thould entertain " a suf-
picion that the term Logos has a Platonic Origin"; 2. should recom-
mnend leaving the word untranslated, in the introduction of John's Gospel:
Ο πανίοδυναμος Σε ΛΟΓΟΣ.

ΚΑΙ Ο ΛΟΓΟΣ ΤΟΥ ΘΕΟΥ,

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In the beginning was the Logos; &c. as being," doubtful of its proper fignification"; and 3. should expressly affert, " that after the introductory verses, it never occurs again either in the Gospel or the Epifles [of St. John]"- being “ a term of speculative controverfy:"--for surely.

1. The term, was derived from the Hebrew Scriptures; in which Dabar, (as we have seen) is repeatedly rendered Ayo, where it fignifies,

Oracle,” in the Septuagint Version; and Dubar Jahon, by 1076 Kugor, in cases of undoubted personality, as where THE ORACLE OF THE LORD, appeared to Nathan, 1. Chron. 17,3, to Solomon, 1 Kings 6, 11, &c.

2. The Apostle Paul has ascertained its proper signification in the latter cases ; rendering Dabar Jahoh, that divine person who appeared to Elijah on Mount Horeb, or Sinai, 1 Kings, 19, 9-18. by a technical term of Greek Mythology-oxenuation, which lignifies" THE ORACLE.” Rom. 11, 4. according to Macrobius, rendering it in Latin, “ Oraculum,

" Somnium Scipionis 1. 3.)--whose personality, the Apostle has most unequivocally exprefled in his Epistle to the Hebrews, 12, 25—29. rendering it, ο Λαλων THE SPEAKER," who at first spake The Law, in Terrots as a Gov; and afterwards, the Gospel, in " a still small voice” as 'a Man: but whó, to disobedient Jews and Christians, is and will be “ consuming fire. No "Speculative term," surely. And the Evangelist John has well explained, the import of the title: 3,3+. Because ** He Speaketh (naru) the sayings (or oracles) of God," and also in his Introduction : representing, o Auro, " THE ORACLE” at the beginning, to be, 'o μονογενης

rio THE ONLY GENUINE Son" at the close, verf. 18. who “expounded (:& nynoato) GOD The Father, invisible, to Mortals or interpreted his Spiritual Nature and Worship to Mankind, John 4, 24. Compare Matt. 11, 27.-For the verb Ešnykouer, is forensic or technical, in the best Classics; fignifying to expound, interpret, or deliver Oracularly.Thus in Xenophon, or Mayor efnyevio, The Magi interpreted" the Omens. And Themistius thus describes Apollo, the spurious God of Oracles, among

the Greeks, p. 330. Εκεινο- δημoις αθροους, εν μέσω της γης •TO TE ou faida nadmusy, investan.. That [-Apollo] sitting on the Navel in the middle of the Earth, delivers oracles to affembled peoples."

3. If the M. R. will more critically examine and compare the beginning of the first Epistle of John, with his Gospel throughout; the Preface of Luke's Gospel; Aets, 10, 36–43. and 20, 32. Heb. 4, 12-14. 1 Pet. 1, 23. and 2 Pet. 3. they will perhaps be induced to think, with several first rate Critics, (who have convinced Inspector, after no short nor Night research) that the Logos in all these cafes, can be no other than the Son or In perfect conformity with the foregoing sublime paffages of Holy

Writ,

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* The foregoing remarks may tend also to solve the impărtant question, on which the CHRISTIAN OBSERVER,

for July, p. 436, perplexed between authorities and counter authorities “ of great name, modestly withes for further information : Namely, “ Whether the term pain, [Mimra] in the Chaldee Paraphrafe, (of which, 176, is the proper translation) is to be understood as a mere idiom ; or, a personal designation?"--For surely,

There can be no doubt of the latter, where it is used to express or represent the divine names, TAHOH, or ÆLOHIM in the Hebrew Text :--Thus : 'Gen. 3. 8, Thry heard the voice of THE LORD OF Gods, &c. is rendered by Onkelos, They heard the voice of THE ORACLE OF THE LORD” &c. (MIMRA DA LAHOH) by Jonathan Ben Uzziel, more closely, “They heard the voice of THE ORACLE OF THE LORD OF GODs (MIMRA DA IAHOH ALOHIM), And the next verse, 9,,

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Writ, both in the Old and New Testament, is St. Paul's most magnificent description of that “ Mighty God” (Isa. 9, 6.) in his Epijile to the Hebrews, stiling him by his primitire Title : Heb. 4, 12.

“ For The ORACLE OF God, is living, and energetic, and sharper than any two-edged sword, penetrating even to the separation of foul and spirit, of joints and marrow; and a Critical (discerner) of the imaginations and intentions of the heart: And there is no creation unseen before Him; for all things are bare and exposed to His Eyes, concerning whom, is our discourse.”-To understand all this, merely of the Gospel, or written word, is to offer violence to every clause of the text; and also to the context both before and after: For 1. the term (wv, is surely the adjunct rather of a Person than of a Thing: as in the parallel passage of 1 Pet. 1, 25.-“Being regenerated, not of corruptible but of incorruptible feed, through The ORACLE OF GOD, living and abiding for ever"-and the phrase, onoga (er is equivalent to, ο λογο της ζωης THE ORACLE OF THE Life,” which is clearly meant of our Lord, in the Introduction of John's first Epiitle, in perfect conformity with the introduction of his Gospel.-4. In him (THE ORACLE] was Life.” and with Rev. 1, 18.-" And lo! I am LIVING for evermore, and I hold the keys of Hades and of Death."

2. His eyes-must surely relate to a person ; and if, God,- rather to the searcher of heurtsJesus CHRIST, rather to The Son,” to whom The Father committed all judgment;" and made him judge both of quick and dead”—" concerning whomwas the entire subject of the Epifile to the Hebrews"--and to whom, the Apostle directly proceeds again, in the next verf. 14. “ Having then, A GREAT High Priest, who hath passed through the heavens, [to the throne of God] Jesus, The Son of God; let us hold fast our profesion,"—thus referring, to the beginning of the argument, on this head, 3, 1.-" Holy Brethren, partakers of a heavenly call; confider The Apostle and HIGH Priest of our profesion, CHRIST Jesus. See an Analysis of the Apostle's Argument, in my last Communication, on Pf. cx.

3. The fame imagery is familiar to Philo; who represents the ftaming And God called Adum,' &c. is rendered by the Jerusalem Targum, And The ORACLE OF THE LORD OF GODS, called Alam, &c. And so, Gen. 19, 24,

6 And The LORD rained brimstone and fire upon Sodom and Gomorrah, &c. is rendered both by Fonut hun and the fes usalem Targum, THE ORACLE OF THE LORD rained, upon So:dom and Gomorrah, &c. See feveral other instances, Bulli Opera, p. 14. and Ben Mordeca!, Letter III. p. 340 &c. Svo. Edit.

Nor is it a valid objection, that in several of the most obvious personal revelations of THE ORACLE OF THE LORD; as for instance to Abraham, Gen, 15, 1. Samuel, 1 Sam. 3, 1-7-10. and in the cases recited, to Nathan, Solomon, Elijah, &c. that the Chaldee paraphrafe of the same Hebrew phrase DABAR LAHOH is different; namely »7-8pane (PITHGAMA VA JAHOH) because in all these cases, it is also rendered by the Septuagint, Papa Kugse; -- which is synonymous with 'o ozçu Te Kugte, as appears from Psalm 33, 6. where DABAR IAHOH, is rendered by Peter, 2 Pet. 3, 5: o soyq. 18 Ov; but by Paul, Heb. 11, 3: Porea Ose, and these phrates are also used promiscuously by Philo; as we have seen in the Critique on the introduction to the Hebrewers

. This • persanal designation of MIMRA” in such cafes, is likewise the opinion of the most learned modern Rahbins : Thus, Rittangelius in his comment on the Rabbinical work Jezirah, concludes, that “the moff ancient and most learned of the Hebrew Theologians, from the days of Abraham, have used the tirm MIMRA as a common term; and their Posterity alfo, in their Synagogues, for several thousand years, as appears both from the Chaldee Paraphrases of Onkelos, Jonathan B. Uzziel, Yerusalem; and also from the writings and fragments of other ancient Rabbins."-Sce Ben Mordecai, p. 345.

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