felves. To methodife and digeft well is the point both for the speaker and the hearer—Qui bene diftinguit*, bene docet-a fermon well digested may be got by heart over night.

. X. Never exceed an hour; but rather fall fhort of it. None can attend more, even though you were to preach rofes and jewels; nor can the memory carry off more. When the attention is exhaufted, you speak without effect; the full ftomach loaths the honey and the honeycomb that which is moderate and well dif pofed, will be the sweetest-in fine ne corrumpas.

XI. Teach nothing to others, of which you are not perfuaded yourself-fi vis me flere, &c. Nothing will reach the heart, but that which comes from the heart. How great is the difference between him who collects and repeats, and him who speaks affectionately of that truth which he knows and feels! To gather fcraps from homilies and fermons, and then confarcinate, is poor work: but if nothing better can be done, make it your own, by thinking well on what you have collected from others.

XII. Reprove vices fharply, but not perfons. Great men, and perfons in authority, fhould not be named, or even pointed at; which exafperates without amending: private admonition fhould rather be used. Never fpare the vices which are most in fashion; but even here all bitternefs is to be avoided-according to that admonition of St. Paul, reprove, rebuke, exhort, with all long-fuffering and doctrine. 2 Tim. iv. 2. Let your pity prevait against your indignation-remember Chrift weeping over the

* Three eminent writers, Fenelon, Voltaire, and Bishop Berkeley, are against formally dividing a fermon: but the reasons on the other fide are ftronger. See Maury fur l'Eloquence, &c. p. 424. In Cicero's excellent oratión pro lege Manilia, the tranfitions from one head to another are marked and mentioned throughout as diftinctly and plainly as preachers do in their fermons Quod extremum propofu-quod reliquum eft, &c. It seems to be a perfect model of method in compofition, and fhould be thoroughly ftudied as fụch, Non mibi tam cofia quam modus in dicendo quærendus eft, fays the author in his exordium. What would the human figure be, unless it were built upon bones and joints, properly connected and covered, fo that the whole has a regular and elegant appearance? The late learned Dr. Samuel Johnson, in his directions to a clergyman concerning the compofition of a fermon, very properly obferves, that "divifions not only help the memory of the hearer, but direct the judgment of the writer: they supply fources of invention, and keep every part in its proper place." Bofwell's Life of Johnson, Vol. II. p. 334.

guilty Jerufalem; and never forget, that fins, not finners, are te be lashed.

XIII. Detest all pride, first in yourself, and then in others. Let your fpeech, and even your countenance, breathe humility, and lowlinefs of heart. The pompous orator is a mimic, or a tragedian; more fit for the stage than the pulpit; and his only object is to gain applaufe. The preacher who is truly humble, defpifes no man, nor doth he hurt any one by private reflections. He will not only bear reproof, but court it: he will get fome faithful friends to tell him his faults. Chryfoftom fuffered himfelf to be admonished and corrected by an old woman. He that is to know himself, must have faithful friends, or bitter enemies: and the divine Spirit only can enable him to make a proper ufe of them.

XIV. Imitate nobody in preaching. It is ufeful to hear good preachers, but to imitate their manner is not fo. Every man is moft powerful in his own natural character. In other fciences imitation is good: here it is bad. Every man fhould confult his own genius, and cultivate it to the best of his ability. When a man is out of himself, then he is affected; and affectation spoils every thing.

XV. Do what you say. Without this nobody believes you. Be the fame out of the pulpit as in it: otherwife it will be caft in your teeth, "he fays and does not." Be ye then doers of the word, and not preachers of it only. The Gospel is never fo effectually recommended, as when we fee it realized in the life and manners of the preacher.

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Conclufion.

THE improvement of our time is the first confideration in human life; for on time depends eternity. Nothing but time can make a scholar or a divine; and he that makes the most of it, by fome fuch method as is here recommended, is the wifeft man.

Many never discover its value till they have loft it, and would give the whole world, if they had it, to recover it again. The only laudable avarice is that of our time; of which there have been many great examples. Cato Uticenfis made it his practice to carry a book with him into the fenate-house, that instead of hearing idle talk, he might read till bufinefs began. Plato had Sophron, the poet of Syracufe, laid at his pillow when he was dying. Abbas Dorotheus had a book open while he was eating, and by his bed fide against he waked. Bernard faid, "let us talk this hour out on this hour eternity may depend." Beware of thieves, but especially of those who rob you of your time, for which they can never make you any amends, Read, note, be vigilant, be active, stock your memory; let no hour or minute be without its ufe. Magna vitæ pars elabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus, i. e. in doing what is nothing to the purpose: Teach us, good Lord, fo to value our time, and number our days, as to apply our hearts unto wifdom.

BISHOP ANDREWS.

A SHORT ACCOUNT OF HIM,

WITH THE USE MADE OF HIS CHARACTER, BY BISHOP HORNE.

THE HE attention of Dr. Horne to the writings of this eminent prelate commenced in the early part of his life, and increased with his years; till he published Bifhop Andrews's Devotions, nearly after the pattern of Dean Stanhope's edition.

Bishop Andrews was, without exception, the first preacher of his time; and his difcourfes and lectures, though somewhat obfolete, from their antiquity, in ftyle and manner, are yet so excellent for the truth, learning, eloquence, and piety, found in them, that when we have laid down rules for a preacher, no character can be produced, in which they were better exemplified.

His funeral fermon was preached by Bishop Buckridge. It is there faid, that they who spake truth of him could not but speak well of him; and if they fpake falfely of him, his life and manners did confute them. As foon as he was put to fehool, he counted all the time lost that was not spent in his ftudies. He fat late, and arofe at four in the morning: not like moderns at seven or eight, with their heads and stomachs aching-qui nondum kefternam edormiverunt crapulam. He loved not the things of this world, though he had them as a steward. He fent alms under other mens' names: he stayed not till the poor fought him, but he first fought them.

In most of his fermons he was so careful and exact, that there were few of them which were not thrice between the hammer and the anvil, before they were preached. He ever mifliked often and

He

loofe preaching, without proper ftudy of antiquity; and used to fay, that if he preached twice on a Sunday, he prated once. thought the word of God was never well enough handled, and the work of God never well enough done, till it received his utmost care and circumfpection. When he could not preach, he went but little to court: that only is a priest's bufinefs there. After he had an epifcopal house, with a chapel, he kept monthly communions inviolably, though he received at court the fame month. It was his custom to offer twice at the altar; and he gave his fervants money that it might not be a burthen to them.

He privately complained much of three fins: ufury, from which he withdrew many: fimony, and facrilege; wherein the reformed were suffering correction and chastisement from God: and he wished some perfon would collect an account of the families fo raised and ruined *.

His life was in a great measure a life of prayer; and his book of private devotions, composed in Greek and Latin, for his own daily use, was, towards the conclufion of his life, fcarcely ever out of his hands. In the time of his fever and last sickness, befides the prayers which were often read to him, in which he repeated the Confeffion and other parts with an audible voice fo long as his ftrength ferved; he did, as was well obferved by certain tokens in him, continually pray to himself, though he seemed otherwise to rest or flumber; and when he could pray no longer with his voice, by lifting up his eyes and hands he prayed ftill; and when they failed, he ftill prayed with his heart, till it pleased God to take his bleffed foul to himself.

The Puritans of his time called his doctrine atheistical, irrational, and worse than that of Arminius. He had foretold the deftruction of the church of England by their means, in a fermon before the clergy in the year 1598; where, after an account of them and their preachings, he fays-Nifi doctrinæ voci attendatis, idque maturè, BREVI nulla futura eft omnino, cui (fi maximè velitis),

* This was afterwards done (perhaps in consequence of what Bishop Andrews had faid) by Sir Henry Spelman, who has written largely upon the subject in feveral of his works, and has been much attended to. There is a Treatife, the publication of which was omitted when his Pofthumous Works were collected, under the title of the Hiftory and Fate of Sacrilege: in which there is a curious chapter on the Great Sacrilege of Henry VIII. with the confequences to the king, and his agents, and the lords that voted in his parliaments, and to the whole kingdom, particularly to the poor, Some just Remarks are added on the contrary Spirit in Queen Elizabeth.

VOL. II.