any doctrine or practice is founded-the proofs or arguments by which any truth is supported, or any practice enforced. This topic may also be turned against error, false grounds, and vain pretences. 20. Remark the good and the bad in expressions and ac tions. This topic is of great use in explaining the histories of the Bible, wherein you will sometimes find a record of mixed words and actions, proceeding from good principles, yet displaying much weakness and infirmity. For example, in Matt. xvi. 22: "Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord," &c., you may observe what there is good, and what is bad in this language. 1. You see his love to his Master. 2. Not a cold and lukewarm regard, but a most lively affection. 3. An honest freedom. 4. A strong faith in his Master's power. But, on the other hand, you see 1. Gross ignorance of the plan of redemption. 2. Low views of the true glory of Christ, as secured, not by preservation of the temporal life, but by achieving man's salvation. 3. A troublesome and criminal boldness, implying that he was wiser than his Master. 4. Peter seems to have imagined that his Savionr was laboring under timid apprehensions of danger, and he labors to cheer him up, as we do those whose fears exceed the bounds of reason. The excellencies and deformities of human character, the mix ture of truth and error in human sentiments, open a wide field of profitable observation and comment. Only one character of unmixed excellence is presented in the character of Jesus. LESSON CXLVI. 66 21. Suppose things. To disprove, for instance, the merit of good works, you may say: Suppose that Christ and his Apostles held and taught the doctrine, would Jesus then have said, "When you have done all these things, say, We are unprofitable servants?" or would he have said that the miserable publican went down to his house justified, rather than the Pharisee who gloried in his works? or would the Apostle have said, "If it be by grace, it is no more of works," "You are saved by grace, through faith,' ""Not of works, lest any man should boast ?" In matters of controversy, suppositions are raised to throw an opponent into a dilemma, and to show that his conclusions are irreconcilable with things which he cannot but admit, or that they are contrary to common-sense. 22. Guard against objections. The objections referred to must be natural and popular, not farfetched, nor too philosophical; in a word, they must be such as it is absolutely necessary to notice and refute. It is never advisable to state objections, and defer the answers to them to another opportunity. Answer them directly, forcibly, and fully. Care must be taken not to violate the rules of candor, and to refute objections by clear and sober arguments, such as the people can understand. 23. Consider characters of majesty, meanness, infirmity, necessity, utility, evidence, &c. Thus, John xiv. 1: "Let not your heart be troubled; you believe in God, believe also in me." These words are characterized by a majesty which exalts Jesus Christ above all ordinary pastors and above all the prophets; also by especial tenderness and love to his disciples. In Acts i. 6: "Wilt thou at this time restore the kingdom to Israel?" may be observed characters of meanness and infirmity. Even after the resurrection of Jesus they retained their low and carnal idea of a temporal Messiah. You also see a rash curiosity in prying into the future which God had seen fit not to reveal. In regard to necessity, utility, and evidence, these may be exhibited in relation to certain doctrines, precepts, facts, promises, &c., of the Bible. 24. Remark degrees. There are in a passage degrees of majesty, meanness, necessity, &c. 25. Observe different interests. Thus, in explaining the miracle wrought by Christ on the Sabbath day when he healed the withered hand in the presence of the Herodians and Pharisees, this topic leads us to notice the different kinds of interest with which these various classes would regard the event, in consequence of their several peculiarities of education and opinion. LESSON CXLVII. "TOPICS" SUGGESTIVE OF IDEAS. 26. Distinguish, Define, Divide. 1. We distinguish, when we consider a thing in different views. Thus, Christian faith may be considered with a view to justification, or with a view to sanctification. In the former view it is opposed to works, and in the latter it is the principle and cause of good works. So a man may be considered with reference to civil society, or with reference to church fellowship. Pleaders at the bar often make use of this topic : "Gentlemen of the jury, what my learned brother has told you is, no doubt, perfectly correct, according to the cases which he has cited; but these cases turned upon a different point, and have no relation to the point you are called upon to decide. The circumstances also of the one and the other are quite different, and require a very different decision." So with regard to disputed doctrines of philosophy or religion. The confounding of one subject with another has given rise to most of the errors which are to be found in the Christian Church, as where penance is confounded with repentance, and the absolution of the priest with the pardon of heaven. Whenever we perceive a subject to possess several qualities differing much from one another, we must, in the first place, distinguish them. Where one subject possesses properties which bear some general resemblance to those of other subjects, this topic is also required. 2. Define. To impart our ideas to others with clearness and force, we must not only distinguish them from other ideas with which they may have been confounded, but we must proceed to define what is thus distinguished. The neglect of this has given rise to much misapprehension and angry debate. Men have thus failed to understand each other's meaning. A leading cause of this is a careless use of language. Dr. Watts' Rules for a just Definition, are: (1.) It must be universal or adequate. (2.) It must be proper and peculiar to the thing defined, and agree to that alone. (3.) It must be clear and plain. (4.) It must be short, and have no superfluous words. (5.) Neither the thing defined, nor a mere synonymous term, should make any part of the definition. A beautiful example of definition is given in 1 Cor. xiii.; another in the first chapter of the Epistle of James. In order to form a definition, we must-(1.) Compare the thing to be defined with other things that are most like itself, and see wherein its essence or nature agrees with them. This is the general nature, or genus, in a definition. Thus, wine agrees essentially with cider, perry, &c., in being a sort of juice. (2.) Consider the most remarkable and primary attribute, property, or idea, wherein this thing differs from those other things that are most like it, and that is its essential or specific difference. So wine differs from cider, &c., and all other juices, in that it is pressed from the grape. (3.) Join the general and special nature together, that is, the genus and the difference, and then make up the definition. So the juice of the grape, is the definition of wine. Not all things can be defined in so formal a manner In most cases, a correct description of what we mean is all that is required. Thus we may define Covetousness to be an excessive love of money, or other possessions. Killing, is the taking away of the life of an animal. Murder is the unlawful killing of a man. 3. Divide. In all divisions, we should first consider the larger and more immediate parts of the subject, and not divide it at once into the more remote parts. One part of a division should not contain another. Every subject should be divided according to the special design in view. A printer, in considering the several parts of a book, would properly divide it into sheets, the sheets into pages, the pages into lines, and the lines into letters. A grammarian would divide it into periods, sentences, words; or into parts of speech, as noun, &c. A logician would divide it into cl.apters, sections, paragraphs, arguments, propositions, ideas. He would divide the propositions into subject, object, property, cause, effect, &c The rules now to be given apply in general to a popular oration or address, a discourse at the bar, or in the pulpit. The parts that compose a regular discourse are six: 1. The introduction, designed to prepare the hearers for the discourse. 2. The statement of the subject. 3. The explanation of the facts connected with it. 4. The use of arguments to support our opinions, and to disprove those of an opposite character. 5. Address to the passions, if the subject admit of it. 6. Conclusion. I. The Introduction (1.) Should be easy and natural, and should therefore not be planned until the substance of the discourse has been studied. (2.) Correctness in expression is important, as the hearers are at first more disposed to criticise. (3.) The introduction should be modest, and not promise too much; and dignified, as springing from a conviction of the importance of what afterwards we have to say. (4.) Generally, it should be calm; but there are occasions when an abrupt and vehement exordium is perfectly natural and proper. (5.) It should not anticipate any material part of the subject. (6.) It should be proportioned in length and kind to the body of the discourse. In a discourse at the bar, care should be taken not to employ an introduction which the opposite counsel may lay hold of and turn to his advantage. II. The enunciation of the subject should be as clear and distinct as possible, and expressed in few and plain words. With this is connected the division of the subject, or the utlines of remark. This method of the discourse may be |