tion. All would lead, and few will follow or concur; yea, hence are the schisms and apostacies, as hence have been former persecutions, and arrogant usurpations and impositions: as Gregory M. saith, in Mor. "Latet plerumque superbia, et castitas innotescit, atque ideo tentata diu castitas, circa finem vitæ perditur; quia cooperta superbia usque ad finem, in correcta retinetur." And the same may be said of other vices, which often revive when they seemed dead, because pride was unmortified, which virtually contains them all. Hence also is the non-proficiency of too many ministers, because they are too proud to learn; unless it be as Jerom's adversaries, publice detrahentes, legentes in angulis;' and scarcely will they stoop to that. But I may say of ministers as Augustine to Jerom, even of the aged of them, "Etsi senes magis decet docere quam discere: magis tamen decet discere quam ingnorare;" humility would teach them another lesson; ut Hugo, " Ab omnibus libenter disce quod tu nescis: quid humilitas commune tibi facere potest, quod natura cuique proprium fecit, sapientior omnibus eris, si ab omnibus discere volueris: qui ab omnibus accipiunt, omnibus ditiores sunt."

8. There must be a prudent mixture of severity and mildness both in our preaching and discipline; each must be predominant according to the quality or the person, or matter that we have in hand. If there be no severity, there will be contempt of our reproofs. If all severity, we shall be taken as usurpers of dominion, rather than persuaders of the minds of men to the truth, as Gregory M. saith, Moral. li. 20. "Miscenda est lenitas cum severitate, et faciendum ex utraque quoddam temperamentum, ut nec multa asperitate exulcerentur subditi, nec nimia benignitate solvantur."

9. We must be sincerely affectionate, serious and zealous in all our public and private exhortations. The weight of our matter condemneth coldness, and sleepy dulness. We should see that we be well awakened ourselves, and our spirits in such a state as may make us fit to awaken others. As Gregory saith, Mor. 1. 30. c. v. "We should be like the cock, that, 'Cum edere cantus parat, prius alas solerter excutit, et seipsum feriens vigilantiorem reddit: ita prædicatores cum verbum prædicationis movent, prius se in sanctis actionibus exercent, ne in se ipsis torpentes opere, alios excitent voce, sed ante se per sublimia facta excutiunt, et tunc

ad bene agendum alios sollicitos reddunt. Prius sua punire fletibus curant, et tunc quæ aliorum sunt punienda, denuntiant.'" If our words be not sharpened, and pierce as nails, they will hardly be felt by stony hearts. To speak coldly and slightly of heavenly things, is nearly as bad as to say nothing of them.

10. All our work must be managed reverently; as beseemeth them that believe the presence of God, and use not holy things, as if they were common. The more of God appeareth in our duties, the more authority will they have with men and reverence is that affection of the soul, which proceedeth from deep apprehensions of God, and signifieth a mind that is much conversant with him. To manifest irreverence in the things of God, is so far to manifest hypocrisy; and that the heart agreeth not with the tongue. I know not what it doth by others, but the most reverend preacher, that speaks as if he saw the face of God doth more affect my heart, though with common words, than an unreverend man with the most exquisite preparations. Yea if he bawl it out with never so much seeming earnestness, if reverence be not answerable to fervency, it worketh but little. Of all preaching in the world (that speaks not stark lies), I hate that preaching which tendeth to make the hearers laugh, or to move their mind with tickling levity, and affect them as stageplayers use to do, instead of affecting them with a holy reverence of the name of God. Saith Jerom in (Ep. ad Nepotian, p. mihi. 14.) "Docente in Ecclesia te, non clamor populi, sed gemitus suscitetur; Lacrymæ auditorum laudes tuæ sunt." We should as it were suppose we saw the throne of God, and the millions of glorious angels attending him, that we might be awed with his Majesty, when we draw near him in his Holy things, lest we profane them, and take his Name in vain.

To this I annex, that all our work must be done Spiritually, as by men possessed of the Holy Ghost and acted by him, and men that savour the things of the Spirit. There is in some men's preaching, a spiritual strain, which spiritual hearers can discern and relish and in some men this sacred tincture is so wanting, that even when they speak of spiritual things the manner is such as if they were common matters. Our evidence also and ornaments must be spiritual,

rather from the holy Scripture, with a cautious, subservient use of fathers, and other writers, than from Aristotle or the authorities of men. The wisdom of the world must not be magnified against the wisdom of God; philosophy must be taught to stoop and serve; while faith doth bear the chief sway and great scholars in Aristotle's school must take heed of too much glorying in their master, and despising those that are there below them; lest themselves prove lower in the school of Christ, and least in the kingdom of God, while they would be great in the eyes of men. As wise a man as any of them, would glory in nothing but Him crucified. They that are so confident that Aristotle is in hell, should not too much take him for their guide in the way to heaven. It is an excellent memorandum that Gregory M. hath left in his Moral. 1. 33. "Deus primo collegit indoctos; post modum philosophos; et non per oratores docuit piscatores, sed per piscatores subegit oratores." The most learned men should think of this.

Let all writers have their due esteem, but compare none of them with the word of God. We will not refuse their service, but we must abhor them as competitors. It is a sign of a distempered heart that loseth the relish of Scripture excellency. For there is a connaturality in a spiritual heart to the word of God, because this is the seed that did regenerate him: the word is that seal that made all holy impressions that be in the hearts of true believers, and stamped the image of God upon them. And therefore they must needs be like that word, and highly esteem it as long as they live. Austin tells us, (in his lib. 10. de Civit. Dei, c. xxix.) “Quod initium Sancti Evangelii, cui nomen est secundum Joannem, quidam Platonicus (sicut à sancto sene Simpliciano, qui postea Mediolanesi Ecclesiæ præsedit Episcopus, solebamus audire) aureis literis conscribendum, et per omnes Ecclesias in locis eminentissimis proponendum esse dicebat." If he could so value that which suited with his Platonism, how should we value the whole which is suitable to the Christian nature and interest! God is the best teacher of his own nature and will.

11. The whole course of our Ministry must be carried on in a tender love to our people: we must let them see that nothing pleaseth us but what profiteth them; and that

which doeth them good doth us good; and nothing troubleth us more than their hurt. We must remember, as Jerom saith, ad Nepotian. "That bishops are not lords but fathers," and therefore must be affected to their people as their children; yea, the tenderest love of a mother should not surpass theirs we must even "travail in birth of them till Christ be formed in them." They should see that we care for no outward thing, not money, not liberty, not credit, not life, in comparison of their salvation; but could even be content, with Moses, to have our names wiped out of the book of life, i. e. to be removed ' è numero viventium :' rather than they should perish, and not be found in the Lamb's Book of Life, in numero salvandorum.' Thus should we, as John saith, be ready to lay down our lives for the brethren, and with Paul, not to count our lives dear to us, so we may but finish our course with joy, in doing the work of God for their salvation. When the people see that you unfeignedly love them, they will hear any thing, and bear any thing, and follow you the more easily. As Austin saith, " Dilige, et dic quicquid voles." We will take all things well ourselves from one that we know doth entirely love us. We will put up a blow that is given us in love, sooner than a foul word that is given us in anger or malice. Most men use to judge of the counsel, as they judge of the affection of him that gives it: at least so far as to give it a fair hearing. O therefore, see that you feel a tender love to your people in your breasts, and then let them feel it in your speeches, and see it in your dealings. Let them see that you spend, and are spent for their sakes; and that all you do is for them, and not for any ends of your own. this end the works of charity are necessary, as far as your estate shall reach; for bare words will hardly convince men that you have any great love to them. "Amicitia à dando et accipiendo, nascitur." Chrysost. But when you are not able to give, shew that you are willing to give if you had it, and do that sort of good that you can; "Si potes, dare da, si non potes, affabilem te fac. Coronat Deus intus bonitatem, ubi non invenit facultatem. Nemo dicat, non habeo, Charitas non de sacculo erogatur." August. in Psal. ciii. But be sure to see that your love prove not carnal, flowing from pride, as one that is a suitor for himself, rather

To

than for Christ, and therefore doth love because he is loved, or that he may be, pretendeth it. And therefore take heed that you do not connive at their sins under pretence of love; for that were to cross the nature and ends of love : "Amici vitia si feras, facis tua." Senec. Friendship must be cemented by piety: "Tu primum exhibe te bonum, et quæ alterum similem tibi." Sen. A wicked man can be no true friend; and if you befriend their wickedness, you shew. that you are such yourselves. Pretend not to love them, if you favour their sins, and seek not their salvation. "Soli sancti, et Dei sunt, et inter se amici." Basil. "Improborum et stultorum nemo amicus." Id. By favouring their sin you will shew your enmity to God, and then how can you love your brother? Amicus esse homini non potest, qui Deo fuerit inimicus." Ambros. If you be their best. friends, help them against their worst enemies. 'Amicus animæ custos.' And think not all sharpness inconsistent with love; parents will correct their children; and God himself will chasten every son that he loveth. "Melius est cum severitate diligere, quam cum lenitate decipere." Aug.

66

Besides this, the nature of love is to excite men to do good, and to do it speedily, diligently, and as much as we can. "Alios curat ædificare, alios contremiscit offendere, ad alios se inclinat, cum aliis blanda, aliis severa, nulli inimica, omnibus mater. August. de Catech. Ecce quem amas Domine infirmatur: Non dixerunt veni; Amanti enim tan tum nunciandum fuit: sufficiet ut noverit: Non enim amat, et deserit." August. in Joan. So will it be with us.

12. Another necessary concomitant of our work is Patience. We must bear with many abuses and injuries from those that we are doing good for. When we have studied for them, and prayed for them, and besought and exhorted them with all condescension, and spent ourselves for them, and given them what we are able, and dealt with them as if they had been our children, we must look that many should requite us with scorn, and hatred, and contempt, and cast our kindness in our faces with disdain, and take us for their enemies, because we tell them the truth; and that the more we love, the less we shall be beloved. All this must be patiently undergone, and still we must unweariedly hold on in doing good; in meekness, instructing those that oppose