most lively joys, because then he bestows on his children more abundant measures of his grace, and more intimate communion with himself.

8. Remark the TIME of a word or action.* For example, St. Paul, in his first epistle to Timothy, requires, that in the public services of the church, prayers should be made for all men; but "first for kings, and for those that are in authority." Here it is very natural to remark the time. It was when the church and the apostles were every where persecuted; when the faithful were the objects of the hatred and calumny of all mankind, and in particular of the cruelty of these tyrants. Yet none of this rough treatment could stop the course of christian charity.

9. Observe PLACE. St. Paul says to the Philippians, "Forgetting the things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. iii. 14. The place where he writes this furnishes a very beautiful consideration. He was then in prison, at Rome, loaded with chains, and deprived of his liberty; yet he speaks as if he were as much at liberty as any man in the world. His prison was converted into an agreeable Stadium, and death for the gospel might well be considered under the image of a complete victory.

§. 21. 10. Consider the PERSONS ADDRESSED. Let us again take St. Paul's words for an example. "Recompense to no man evil for evil." Rom. xii. 17. They to whom the apostle addressed these words were Romans, whose perpetual maxim was, violently to re

They who read sermons composed by others are very often surprized into violations of time. And they who spend all their time in confuting old errors, believed formerly, but exploded now; or in stating, explaining, and establishing some truths, formerly denied, or doubted, or misunderstood, but now generally believed by their auditors; are inattentive to time, and are heard with disgust.

The doctrine of time is very important on the subject of prophecies on that of miracles-extraordinary gifts-dreams-visjons -revelations-inspirations, &c.

ROB.

venge public injuries, and totally to destroy those who intended to destroy them, or had offered them any affronts; witness the Carthagenians and Corinthians. They totally destroyed Carthage, because she had carried her arms into Italy by Hannibal's means, and had been on the point of ruining Rome. Corinth they sacked and burnt, for having affronted their ambassadors. You may also remark this particular circumstance, that although the Romans had succeeded in avenging their injuries, and the empire owed its grandeur to such excesses, yet their success did not hinder the apostle from saying, "Recompense to no man evil for evil;" because neither examples nor successes ought to be the rules of our conduct, but solely the will of God and the law of Christianity.

11. Examine the PARTICULAR STATE of persons addressed.* For example, "Recompense to no man evil for evil." St. Paul writes to Romans; but, to Roman christians, who saw themselves hated and persecuted by their fellow-citizens, and, in general, abused by the whole world. Yet, however reasonable resentment might appear at first sight, the apostle would not have them obey such passions as the light of reason, the instinct of nature, and the desire of their own preservation might seem to excite; he exhorted them to leave vengeance to God, and advised them only to follow the dictates of love. The greatest persecutors of the primitive christians were the Jews, on whom the Roman christians could easily have avenged themselves under various pretexts; for the Jews were generally hated and despised by all other nations, and nothing could be easier than to avail themselves of that public

*Thus we account for many seeming contradictions in scrip ture. St. Paul beautifully calls this variety, "a change of voice," Gal. iv. 20. The same heavenly instructor speaks; but speaks, so to say, in different tones, adapted to the different tempers of the auditors. This notion of revelation is a very just one; and as it authorizes our ministers in varying their addresses to their hearers, so it condemns those loose, desultory declamations, which address all, and so affect nonę. Ros,

hatred, to which the religion of the Jews exposed them. Nevertheless, St. Paul not only says in general, "Render not evil for evil;" but in particular, Recompense to no man evil for evil. As if he had said, Do not injure those on whom you could most easily avenge yourselves; hurt not the most violent enemies of the name of Jesus Christ, and of the christian profession; not even those, who have crucified your Saviour, and every day strive to destroy his gospel.

12. Consider the PRINCIPLE of a word or action. For example; John v. 14. "Behold! thou art made whole, sin no more, lest a worse thing come unto thee." This was the language of Jesus Christ to the man, whom he had just before healed of an infirmity of thirty-eight. years standing. Him Jesus now found in the temple. It is not imaginable that this meeting was fortuitous, and unforeseen to Jesus Christ: his providence, no doubt conducted the man that way, directed him to the temple, whither he went himself to seek him. Examine then upon what principles Jesus Christ went to seek this miserable sinner.

If you had to examine these words of Jesus Christ to the Samaritan woman, "Go and call thy husband," John iv. You might examine the intention of Jesus Christ in this expression.* He did not speak thus, because he was ignorant what sort of a life this woman lived: he knew that, to speak properly, she had no husband. It was then, 1. A word of trial; for the Lord said this to give her an opportunity of making a free confession, "I have no husband." 2. It was a word of kind reproof; for he intended to convince her of the sin in which she lived, &c.

* Jesus Christ often spoke obscurely to his disciples, and in parables. His intention in speaking so was the most wise and benevolent that could be imagined. Had he only designed to inform his disciples of truths, he would have delivered his sentiments in the plainest manner. But he intended to exercise their minds, to form in them a habit of thinking, reflecting and reasoning, and so to endear truths to them, by giving them the pleasure of discovering them. ROB.

U

Were you going to explain Acts i. 9. where it is said, "When Jesus was taken up, his disciples beheld him,” it would be proper to remark the sentiments of the disciples in that moment, and to shew from what principles proceeded that attentive and earnest looking after their divine Master, while he ascended to heaven.

13. Consider CONSEQUENCES.* Thus, when you explain the doctrine of God's mercy, it is expedient, (at least sometimes) to remark the good and lawful uses, which we ought to make of it. You may also observe

By this method SYLVANUS, an ancient abbot of a monastery, convinced a travelling monk of his erroneous notions of two passages of holy scripture. The story is this: A certain brother came to the convent at mount Sinai, and finding the monks all at work, shook his head, and said to the abbot, "Labour not for the meat that perisheth." John vi. 27. "Mary chose the good part." Luke x. 42. Zachary, said the old abbot, to his servant, give the brother a book, and shew him into a cell. There sat the monk alone, all day long. At night, wondering that nobody had called him to dinner, he goes to the abbot. Father, says he, don't the brethren eat to day? O yes, replied the abbot, they have eaten plentifully. And why, added the monk, did you not call me? Because, brother, replied the abbot, you are a spiritual man, and have no need of carnal food. For our parts, we are obliged to eat, and therefore we work: but you, brother, you have "chosen the good part," you sit and read all day long, and are above the want of "meat that perisheth."-Pardon me, father, I perceive my mistake. Apotheg. Patrum in Cotelerii Eccles. Grac. Monument. Tom. i.

In questions of difficulty, or such as are thought so, where more satisfactory evidence cannot be had, or is not seen; if the result of examination be that there appears, upon the whole, any the lowest presumption on one side, and none on the other, or a greater presumption on one side, though in the lowest degree greater; this determines the question, even in matters of speculation; and, in matters of practice, will lay us under an ab solute and formal obligation, in point of prudence and of interest, to act upon that presumption, or low probability, though it be so low as to leave the mind in very great doubt which is the truth." BUTLER'S Analogy. Introd.

Natural consequences are very beautiful. 'If true religion lie much in the affections, such means are to be desired as have much of a tendency to move the affections. Such books, and such a way of preaching the word, and administration of ordinances, and such a way of worshipping God in prayer, and singing praises, is much to be desired, as has a tendency deeply to affect the hearts of those who attend the means.' EDWARDS on Rel. Affect.

the false and pernicious consequences which ungrateful and wicked men, who sin that grace may abound, pretend to derive from this doctrine. The same remarks are applicable to the doctrine of the efficacious grace of the Holy Ghost in our conversion.

Moreover, this method must be taken, when you have occasion to treat of the doctrines of election and reprobation-the propitiatory sacrifice of Christ's blood-and, in general, almost all religious subjects require it; for there is not one of them all which is not subject to use and abuse. Take care, however, when you propose these good and bad consequences, that you do it properly, and when an occasion naturally presents itself; when there is reason to fear some may infer bad consequences; and when they seem to flow from the text itself.

22. 14. Reflect on the END proposed in an expression, or an action. Although this is not very different from the way of principles, of which we have already spoken: yet it may afford a variety in discussing them.

If, for example, you were speaking of justification, in the sense in which St. Paul taught it, you must observe the ends which the apostle proposed.

15. Consider whether there be any thing remarkable in the MANNER of the speech or action. For example; "In all these things we are more than conquerors through him that loved us." Rom. viii. 37. You may remark, that there is more than an ordinary force in these words, more than conquerors; for they express an heroical triumph. He does not simply say, We bear our trials with patience; he not only says, We shall conquer in this conflict; but he affirms, We are more than conquerors.

* Reflections of this kind are of great consequence to ministers -In composing sermons; ordination sermons, funeral sermons, fast sermons, thanksgiving and commemoration sermons are often, with great propriety, composed on the special views and designs of each-and also to the understanding of the sense of any writer, particularly biblical writers.