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of Mammon did not wholly engross his thoughts, or divert his attention from better pursuits, he wrote and left in the press, at the time of his death, The Scripture Account of the Attributes and Worship of God, and of the Character and Offices of Jesus Christ, by a candid Enquirer after Truth;' 4to.; a curious and scarce book, which, from a religious regard to his father's request, was published by his son after his death, and of which a second edition appeared in 1790. He was likewise the author of an excellent and well-written tract, intituled, The Ten Commandments better than the Apostles' Creed.'* He died at his house in Queen-square, Westminster, Nov. 19, 1749, † at the age of 77. He was a most loyal subject, an affectionate husband, a tender father, a kind master, and a sincere friend; charitable and compassionate to the poor, a complete gentleman, and consequently a good Christian. A portrait of him, engraved by Nugent, from a painting by Highmore, was published in Harding's Biographical Mirror,' see Noble's Continuation o: Granger, Vol. III. p: 256. The following tribute was paid to his memory by Wells Eglesham, a worthy old journeyman printer, author of *A short Sketch of English Grammar, 1779, 8vo; a pleasant little volume of Songs, intituled, Winkey's Whims' 1769; and many fugitive Essays in .The Public Advertiser:'

• Worthy the ablest Muse! accept the lays,
Accept my tribute, not thy due, of praise !
Mean though my verse, my theme shall be approv'd
Praising of thee-whom every good man lov'd.
Who can repeat the virtues of thy mind!
Or who a virtue, thou possess'd not, find !
Great, universal friend of all mankind!

O could my pen depict the glowing thought
With which my warm, but heavy heart is fraught,
Pleas’d with the task, i'd all thy virtues paint;
But I desist, where Pope's strong Muse must faint.'

Nichols's Lit. Anecd. 8vo. 1812, Vol. II. pp. 140, 141. “ Hopton Haynes left a son, Samuel, who was educated at one of the universities, where he proceeded M.A. and took orders in the church of England. Samuel Haynes was tutor to the Earl of Salisbury, with whom he travelled, and who rewarded him in 1787 with the valuable rectory of Hatfield, Herts. ln March, 1743, on the death of Dr. Snape, he suc

Any one possessing this tract would gratify the religious public, an: serve the cause of truth and virtue, by reprinticg it. Ev.

+ From the inscription on a ring given away at the funeral of Hopton Haynes, Mr. Lindsey states his death to have taken place November the eighteenth, ED.

# There is a portrait of him in Dr. Williams's Library, Redcrossstreet. Ed.

cecded to a canonry at Windsor, and in May, 1747, he was presented also by his noble patron to the rectory of Clothall, the parish in which the Earl of Salisbury's seat, called Quickswood, is situated. Mr. Haynes, who died June 9, 1752, was an amiable and cheerful companion.” Ibid.

The “Scripture Account” is now too well known to require a'word to be said in recommendation of it: it is only necessary to assure the reader that the present edition has been carefully superintended and revised by the two last editions. HACKNEY,

R. A. Dec. 16, 1814.

THE

SCRIPTURE ACCOUNT,

&c.

CHAP. I.

Axioms or Rules, by which the Holy Bible, and the

Books of all good Authors, in all Languages, ought

to be understood. LANGUAGE is the happy medium of a free and easy correspondence between neighbours, of a lesser or greater extent, as kingdoms and nations,

Ancient and modern languages have, some of them a larger, and some a smaller stock of words.

The language which consists of a few, or a smaller stock of words, often applies the same word to different things, for want of different words to express things which differ.

To supply the want of words in a language, words of a neighbouring sense are often borrowed, which are called figures.

Figurative words convey some of the ideas belonging to their original use, but never all their ideas.

All known languages, ancient and modern, use figurative words or terms; which are found in all books, especially in the Bible.

Figurative propositions are ever to be understood in a figurative, and never in a literal sense; for that would misrepresent the sense and mind of the author.

Uniformity of words or language implies most

certainly an uniformity of sense in the same divine author,

A consentient uniformity of the several, and different divine authors in the same form of words, upon the same point, or subject, is a most certain evidence of their unanimous sense, or meaning, in all literal passages.

This uniformity in language, upon the most important and fundamental subjects, is found in a most remarkable degree, in the sacred authors of the New Testament; which it is hoped and wished, may have the greatest weight and influence upon the mind of every candid and conscientious reader.

Nothing contrary to true reason, nothing absolutely incomprehensible to human understanding, can be a part, or matter of God's revelation.

CHAP. II. That there is one supreme, one infinite, one most perfect

Being; and that there can be but one such Being, is 'a principle, which is founded upon most certain reason, and the general consent of all ages and nations.

The whole nation of the Jews, under the conduct of their great lawgiver Moses, were taught by him this first principle in their law; which they have professed, and remarkably preserved in all their sacred books.

The one God, believed in, and worshipped by the whole nation of the Jews, was, and still continues to be called, in their sacred books, JEHOVAH, which is his proper name, in every page of their canon, and their other writings.

This Moses emphatically mentions in these words: “ Hear, Israel, Jehovah, our God, is one Jehovah.” Deut. vi. 4.

That this Jehovah was the God of Jesus Christ,

and of his disciples, whom alone he and they worshipped, will' appear in numerous instances, in the following pages, in the very words of our translation. See Mark xii. 29.

In all the writings of Moses and the prophets, this word Jehovah is constantly and religiously observed by the Jews throughout their canon; by which they understood one supreme Being, the maker of heaven and earth; and so accounted it the proper name of their God.

Jesus Christ, citing the famous text, Deut. vi. 4., evidently shews, that he believed in, and worshipped the Jehovah in that text; otherwise he had not satisfied the Jewish scribe.*

Then it must follow, that. Jehovah, the God of the Jews, is, and must be the God of the Christians.

Throughout all the books of the Old Testament, wherever the word God is expressed in the singular number, Jehovah must be understood, if not expressed, as being certainly referred to by the other words in use among the Jews, that had a relation to their God.

It had been well for the Christian church, if in all its versions of the Old Testament, the word Jehovah had stood untranslated, which would have avoided many ambiguities in the sense of many passages in the New Testament. In the translation of the Old Testament by Junius and Tremellius, Jehovah instead of Lord is every where retained.

The common versions of the Old Testament among Christians, both ancient and modern, have followed the translation of the LXX, which being made above

*And one of the scribes came, and having heard them discoursing together, and perceiving that Jesus had answered them well, asked him, Which is the first commandment of all? And Jesus an. swered him, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment-And the scribe said unto him, Well, master, thou hast said the truth ; fur there is ane God, and there is vone other but he,' Mark xii. 28, 29, 30, 32.

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