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 beneyolent 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 discover. ing them.

U

ROB.

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. Græc. 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 bearts 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.

ROB.

When he wrote to the Philippians, "unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake." He considers sufferings as gifts of the liberality of God, for which the faithful are obliged to be thankful.

16. COMPARE words and actions with SIMILAR Words and actions,* The Evangelist speaks of the things, that Jesus began to do and to teach. Acts i. 1. Now he says the same of Moses, he was mighty in words and in deeds, Acts vii. 22. Here you may observe, that these two things joined together, doing and teaching,

*

Archbishop FLECHTER has a beautiful example of this in a sermon, on Matt. xxv. 43. “ I was in prison, and ye visited mẹ not." It is a charity sermon for prisoners. Who are they? and what are we? they are debtors, criminals, and captives, who, far from being pitied, groan in their dungeons, and lie there, victims to the interest, and perhaps to the passion and animosity of those who retain them. But are you not debtors to God for all the liberality of his providence? &c.

They are criminals; and are not you? Perhaps the transports of a blind, involuntary passion have hurried them into disorder, which the law punishes: but do not you cherish in your hearts passions yet more dangerous, which the laws leave unpunished? You have not shed your brother's blood, but how often have you wounded his reputation? How often have you abandoned him to poverty by your avarice? What difference is there between these miserable offenders and you, except that they bear the punishment of their sins, while you live in pleasure? They groan, while you triumph, &c.

In fire, they are captives and prisoners; and has not the Holy Ghost told you, that "whosoever committeth sin is the servant of sin?" Is there any heavier chain than an inveterate habit? What is the life of the greatest part of mankind, but a continual slavery? We see various passions reign over them by succession; delivered from pride they are enslaved by avarice. Thus men change their tyrants, not their state, and the last avenges the excesses of the first. What calamity is comparable to that of a prison? What words are lamentable enough sufficiently to paint a prisoner's misery? Shall I represent prisons to you as cursed regions, where there falls neither rain nor dew? Shall I describe dungeons as sepulchres, in which men are buried alive? Shall I shew you children mourning for the captivity of their fathers? fathers lamenting the poverty of their children? mothers disabled from watching over the conduct of their daughters? daughters incapable of con-`, tributing to the assistance of their mothers? Many enemies to insult them, few or no friends to comfort them, no charitable hands to relieve them!" &c.

FLECHIER Serm. Tom. ii. Quatrieme Exhort. pour les Pris.

are distinguishing characters of a true prophet, who never separates practice from doctrine. You may then make an edifying comparison between Moses and Jesus Christ: both did and taught; but there was a great difference between the teaching of the one and that of the other. There was also a great difference between the deeds of the one, and those of the other. Most of the miracles of Moses were miracles of destruction; those of Jesus were miracles of benevolence.

So again, when the infidelity of the Jews, in rejecting the Messiah, is discussed, you may examine their pre judices and their maxims, as they are narrated in the gospel; and these you may compare with those of the church of Rome, in rejecting the reformation; for they are very much alike...

So again, when you consider St. Paul's answers to the objections of the Jews, who pleaded, that they were the people of God, and that his covenant belonged to Abraham and his posterity; you. may observe, that these answers are like ours to the Roman Church, when they affirm, they are the church of God. As the apostle distinguisheth two Israels, one after the flesh, and the other after the spirit; so we distinguish two churches, one which is only so in outward profession before men, possessing the pulpits, the churches, and the schools: and the other, which is the church in the sight of God, having a holy doctrine, and a lively faith.

17. Remark the DIFFERENCES of words and actions. on different OCCASIONS.* When a weak scrupulosity, or a tenderness of conscience was in question, which put some of the faithful upon eating only herbs, St. Paul exhorted the strong to bear the infirmities of the weak. But when the same St. Paul speaks of false teachers, who wanted to impose a yoke on conscience, and who, under pretext of meats and days, were attempting to

*This rule regards what our divines call seeming contradictions, and is, in general, the true conciliator of apparent inconsistencies. To observe the occasion of a text is often the easiest to arrive at the sense of it. ROB.