Achaia, he yet withal writes a whole chapter to vindicate and assert the just claim of the ministers of the gospel unto maintenance, lest he should, by a private act of self-denial, (necessary hic et nunc' for himself to exercise) prejudice the common and perpetual interest of all the ministers of the gospel. Surely, if I had a singular opinion, in matters not of faith, or necessary to salvation, different from the opinion of all others, and had confidence enough to value it, and wit enough to plead for it, and wisdom enough to manage it unto plausible correspondencies, and forehead enough to undervalue the judgement of all other godly men concerning it;-I hope either modesty or piety would constrain me to learn of the apostle to have such a persuasion to myself; and not, by an unseasonable obtruding of it, to offend my brethren, and to trouble the church of God.

I have but three short words more of exhortation unto us, with respect to our service in this reverend assembly, and then I shall conclude; and they are, that with respect hereunto we would learn to deny ourselves.

First, In our own private affairs, times, occasions; that we would not suffer these any way to retard or obstruct the public service. The eyes of friends are upon us, expecting our haste the eyes of enemies, upbraiding and deriding our slowness the eyes of other churches abroad, looking on us as healers and repairers of breaches in these times of trouble and division, and longing to see the fruits of our labours. Let these considerations move us not to be weary, or faint in our minds, but to do our uttermost to discover truth, and to recover peace unto these torn and afflicted churches.

Secondly, In our speeches and debates: some men have excellent abilities of copious fluent speaking, a felicity which I so much the more honour and admire wherever I find it, by how much the greater mine own inability is of sudden digesting or uttering mine own conceptions. Yet considering the necessity of hastening the work which we have before us, I humbly conceive it were fitter to speak Aristotle than Cicero: concise arguments, than copious

r Ut Menelaus, Παῦρα μὲν, ἀλλὰ μάλα λιγέως· ἐπεὶ οὐ πολύμυθος. lliad. γ.

orations: "In eo non est cunctandi locus, quod non potest laudari nisi per actum '."

t

Lastly, In matters of difference, if at any time such shall occur, let us chiefly study to deny ourselves. Passions are seldom friends unto serious affairs, having much of mist and darkness in them. The more heavenly the mind is, the more calm and serene, and the less turbid; "inferiora fulminant." It is Homer's commendation of the eloquence of Ulysses, that it was a shower of snow, which falls soft, but soaks deep; whereas violent and hasty rain runs off the ground, before it can enter into it. Jonah slept, Christ slept, while the ship was under a tempest. I love not allegories, yet give me leave to make this allusion from it:-our prophetical, our Christian temper is too much asleep, when we are troubled and distempered with passion.

I conclude all in the words of the apostle, 'Look not every man on his own things, but on the things of others. Let the same mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it no robbery to be equal with God; and yet he humbled himself, and emptied himself, and made himself of no reputation, and took upon him the form of a servant: and being Lord of all, became obedient; and Lord of life, obedient unto death; and the Lord of glory, obedient to the death of the cross."-If our Lord and Master did so deeply deny himself to save and redeem his church, let it not be grievous unto us to deny ourselves, to serve and to edify the church.

Tacitus.

Senec. Lucan.

* Καὶ ἔπεα νιφάδεσσιν ἐοικότα χειμερίησι. Iliad. y. Summam aggressus in Ulixe facundiam, magnitudinem illi junxit; cui orationem, nivibus hibernis, et copiâ verborum atque impetu parem tribuit. Quintil. Orat. Instit. lib. 12. c. 10.

ANIMALIS HOMO.

HONORATISSIMO CLARISSIMOQUE VIRO

D. CHRISTOPHORO YELVERTONO,

BARONETTO ET EQUITI AURATO,

FAUTORI SUO SEMPER COLENDO.

HONORATISSIME VIR,

Cum me ad secundas regiminis Academici curas nobilissimi Cancellarii nostri literæ vocarent, id mihi præcipuè in votis fuit, sepulta penè inter belli civilis motus, et collapsa sacræ theologiæ exercitia, pro virili parte meâ, in integrum restituere. Consilium hoc quò certius effectum darem, visum est meo quali quali exemplo, et laboris consortio fratribus ac symmistis præire, ut, quod humani ingenii est, properè sequerentur quæ forsan piguit inchoare. Cùm autem, per singula penè momenta, ingens premeret negotiorum moles, atque huic consilio obicem poneret, ruri me in secessum recipio, ut per aliquot dies inter libros dilitescens, me voti hujus reum liberarem. Divinâ favente gratia, rem exegi. Jamque id à me efflagitant amici, ut opellam publicâ luce donarem. Suadentibus, duplici de causâ, obsequentem me præbeo. Primò quia non prorsus inutilem futuram sperarem exercitatiunculam istam Juventuti Academicæ, sacræ præsertim Theologiæ candidatis, ut, tali monitore, inter bonarum literarum studia, veræ insuper pietati operam impendere addiscerent, quando nec propriæ saluti, nec usibus Ecclesiæ, nec divinis oraculis, debitè inservire possent, quamvis exquisitissimis ingenii omnisque literaturæ dotibus instructi, nisi simul, spiritu Christi cælestique sapientiâ, Evangelicis mysteriis amplexandis percipiendisque reddantur idonei. Deinde ut hac, quamvis tenui et perexiguâ, grati animi tesserâ pub

licè testatum darem, quàm me tibi multis nominibus obæratum teneas. Præsertim quòd inter flagrantes belli civilis motus, protenus imminutâ re meâ familiari, collapsâ valetudine, et vix aliquâ vitæ spe residuà, in mediis ærumnis, sponte tuâ, nullis precibus aut sollicitatione impulsus, consilio, ope, munificentiâ tuâ languentem erigere ac fovere dignatus es. Neque enim mihi unquam e memoriâ excidere debet, aut tua, aut integerrimi viri D. Zouchi Tati, de rebus meis fractis et imminutis cura antiquissima. Quid meis dixi? cùm universa penè, in finibus vestris, sacræ Militiæ et Evangelici Ministerii cohors optimos vos et pietatis et doctrinae Patronos sentiant prædicentque.

Deus Optimus Maximus te, unà cum lectissimâ conjuge liberisque suavissimis, sub alarum suarum præsidio conservet, et, pro summâ tuâ in Evangelii ministros pietate, æternam mercedem retribuat. Ita animitus precatur,

Dignitatis tuæ in Christo obstrictissimus,

E musao meo in Ede Christi Oxon.

IV. Idus Nov.

ED. REYNOLDUS.

ANIMALIS HOMO:

Conscio Latinè habita ad Academicos Oxonienses, nono die Octobris, 1649, pro inchoando Termino.

1 COR. II. 14.

Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ Θεοῦ· μωρία γὰρ αὐτῷ ἐστι· καὶ οὐ δύναται γνῶναι, ὅτι πνευματι κῶς ἀνακρίνεται.

Animalis autem homo non percipit ea, quæ sunt Spiritus Dei; sunt enim ei stultitia: et non potest ea cognoscere, quia spiritualiter dijudicantur.

SCOPUS Apostoli, in tribus primis hujus Epistolæ capitibus, est, schisma, in Ecclesiâ Corinthiacà ortum arguere, et, quantum fieri potuit, ei exstirpando medicinam admovere.

Quoniam autem, causâ morbi cognitâ, faciliùs remedia adhibentur, hujus schismatis causam inter alia ostendit esse grandiloquentiam et ambitionem pseudo-Apostolorum, qui quum sermonis elegantiâ, ingenii acumine, sapientiâ carnis, oratione compta et verborum lenociniis, animos auditorum pellicerent, Apostolo Paulo, hoc nomine, utpote omnem fucum et inanes loquendi blanditias ultro aversanti, invidiam struant, quasi Evangelium Christi, eâ quâ decuit magniloquentiâ destitutum, infidelium sannis et ludibrio exponeret.

Atque, hinc occasione arrepta, variis argumentis ostendit non tantùm inutilem et noxiam esse hujusmodi carnis in prædicando Evangelio sapientiam, sed tanto mysterio indignam protinus ; cùm hac ratione evacuetur crux Christi; (Cap. i. 17) nec tam Dei quàm humani ingenii virtus agnoscatur, quæ vi crucis prosterni debuisset. (Ver. 18, 19) Neque enim superbæ hominum curiositati sese submittit, aut ac