It remains to be observed, that there are two natural orders; one natural in regard to subjects themselves, the other natural in regard to us. The first considers every thing in its natural situation as things are in themselves, without any regard to our knowledge of them; the other, which I call natural in regard to us, observes the situation which things have as they appear in our minds, or enter into our thoughts. When in any text the natural order of things differs from that which be better answered without them. He aims to make divisions natural: here are a few examples:

Archbishop Flechier, on Saul's conversion, considers, First, What Jesus Christ did for St. Paul. Secondly, What St. Paul did for Jesus Christ. In the first part he opens divine compassion, as a spring whence flowed Paul's creation, preservation, conversion, gifts, graces, usefulness, &c. The second part relates the use that St. Paul made of all these, out of gratitude, and to God's glory. FLECH. Serm. Tom. I.

The Archbishop of Cambray, Fenelon, (preaching to a religious order, some of whom had been employed in missions to the East, from Isa. lx. 1. Arise, shine, thy light is come, &c.) introduces his division thus; But I feel my heart moved within me; it is divided between joy and grief; the ministry of these apostolic men, and the call of these Eastern people, are the triumphs of religion: but perhaps they may also be the effects of a secret reprobation, which bangs over us. Perhaps these people may rise upon our ruins, as the Gentiles rose upon the ruins of the Jews. Let us then rejoice in the Lord; but let us rejoice with trembling. These two exhortations divide my discourse. FENEL. Oeuvr. Philos. Tom. ii.

Bishop Massilon, preaching to his clergy, on Luke ii. 34. "This child is set for the fall and rising again of many in Israel," after an agreeable exordium, says, 'Let us pass all other reasons of this mystery, and confine ourselves to one single truth, which regards ourselves. He then accommodates the words to every minister entering on his holy office, adding, for on this solemn occasion it may be said of him. Behold this man is set for the fall, or rising again of many in Israel; he comes to be the instrument of the perdition, or the salvation of many On this terrible alternative runs the destiny of a minister, and it is literally true of every one of you, that you already are, or are about to be established to build up, or to pull down; to rid the church of scandals, or to cause new ones; to save or to destroy; in one word, to be a savour of life unto life, or, of death unto death among the people; these are the two paris, &c.'

I will not say that these gentlemen did not reduce their texts to categorical propositions in private, in the study; but I may venture to say, if they did, they brought them to a right issue in the pulpit. And this I think is Mr. CLAUDE's meaning. КОБ.

regards our knowledge of them, we may take that way which we like best; however, I believe, it would be best to follow that of our knowledge, because it is easiest, and clearest for the common people.

There are texts which contain the end and the means; the cause and the effect; the principle and the con sequence deduced from the principle; the action and the principle of the action; the occasion and the motive of the occasion: in these cases, it is arbitary either to begin with the means, and afterwards treat of the end; with the effect, and proceed to the cause, and so on; or to follow the contrary order.* In short, it is always necessary to consult good'sense, and never to be so conducted by general rules, as not to attend to particular circumstances.

Above all things, in divisions, take care of putting any thing in the first part which supposes the understanding of the second, or which obliges you to treat of the second, to make the first understood; for by these means you will throw yourself into very great confusion, and be obliged to make many tedious repetitions. One of the greatest excellencies of a sermon is, the harmony of its component parts, that the first leads to the second, the second serves to introduce the third; that they which go before excite a desire for those which are to follow: and, in a word, that the last has a special relation to all the others, in order to form in the hearers' minds a complete idea of the whole. This cannot be done with all sorts of texts, but with those only which are proper to form such a design upon. Remember too, it is not enough to form such a plan, it must also be happily executed.

You will often find it necessary, in texts which you reduce to categorical propositions, to treat of the subject, as well as of the attribute; then you must make of

* For instance, 2 Tim. ii. 10. “Therefore I endure all things for the elect's sake, &c. Yet some texts determine the division, as Phil. ii. 13." It is God who worketh," &c. the action, the effect, and the spring.

the subject one part. This will always happen, when the subject of the proposition is expressed in terms that want explaining, or which furnish many considerations. Sometimes it is necessary not only to make one part of the subject, and another of the attribute; but also to make a third of the connexion of the subject with the attribute, and to give the entire sense of the whole proposition.

When in a text there are several terms which need a particular explanation, and which cannot be explained without confusion, or without dividing the text into too many parts, then I would not divide the text at all: but I would divide the discourse into two or three parts; and I would propose, first explain the terms, and then the subject itself. There are many texts, in discussing which it is not necessary to treat of either subject or attribute, but all the discussion depends on the terms syncategorematica.‡

In texts of reasoning, the propositions which compose the syllogism must be examined after another, and each apart. Sometimes it will be even necessary to consider the force of the reasoning, and to make one part of that also. Sometimes we shall find a proposition concealed, which it will be proper to supply. You must in such a case consider, whether the hidden proposition be important enough to make a part, which it will sometimes be. There are texts of reasoning, which are composed of an objection and the answer, and the division of such is plain; for they naturally divide into the objection and the solution.||

*For example, John xv. 5. " He that abideth in me, and I in him," &c. So again, John iii. 36. " He that believeth on the Son," &c. &c.

Thus Acts ii. 27. "Thou wilt not leave my soul," &c. General considerations on the application; particulur considerations on the terms; the subject itself,"

Words, which of themselves have no signification, but in their connexion are peculiarly emphatic. For example, John iii. 16. "God so loved the world," &c.

As perhaps in Rom. iv. 1. "What shall we say then, that Abraham our father," &c.

As Rom. vi. 1, 2." What shall we say then? shall we con

There are some texts of reasoning, which are extremely difficult to divide, because they cannot be reduced into many propositions without confusion, or savouring too much of the schools, or having a defect in the division; in short, without being unsatisfactory. In such a case, let ingenuity and good sense contrive some extraordinary way, which, if proper and agreeable, cannot fail of producing a good effect.

tinue in sin," &c. Prov. xxii. 2. “The rich and the poor meet together," &c. 2 Cor. xi. 4. "For if he that cometh preacheth another Jesus," &c.

* See SAURIN's Sermons, Vol. VI. translated by Dr. HUNTER, as a continuation of Mr. ROBINSON'S Volumes, Serm. ii. Exordium.

For example, John iv. 10. "If thou knewest the gift of God," &c. On this text Mr. CLAUDE suggests a division, First, General propositions contained in the words; and, Secondly, the particular application of these to the Samaritan woman.

BOURDALOUE, the celebrated French preacher, has an admir. ed sermon on this text, which he entitles," On divine grace."For the sake of the student, a young composer, whose benefit is consulted in this publication, we will suppose that the first rude sketch was not unlike the following:

1. The sweetness of grace.

1. It waits for sinners.

2. It takes a favourable opportunity.
3. Prevents our solicitations. And
4. This in an engaging manner.

5. Suits itself to our weaknesses. And

6. Shews the deceitfulness of what it requires us to renounce;

vice versa.

11. The force of grace.

1. This Samaritan was an infidel.

2. Of bad moral conduct.

3. The change made was attended with remarkable circum

stances.

Next observe how these bare out-lines, under the skilful hand of the author, begin to assume a new form; as preparatory, however, to the full composition.

EXORDIUM.

This Gift of God, to which the Samaritan woman was an entire stranger, is the grace of Christ.

This is the excellent gift which it behoves us to understand thoroughly; superior to all the gifts of nature.

Of this gift, however, we are grossly ignorant; and, through a criminal ingratitude, are at no pains to come at the knowledge of it. If thou knowest the gift of God.

There are sometimes texts which imply many im

DIVISION.

To dispose with sweetness, and execute with force, are the properties of wisdom.—And this, christians, is the justest idea of the grace of Jesus Christ; these are its characteristics, sweetness and force: Sweetness, in the engaging manner whereby it disposes the sinner to conversion; Force, in the victories it gains over the sin ner at the moment of conversion.

FIRST, then, let us view the grace of Jesus Christ, using all the charms and attractives of its sweetness.

SECONDLY, let us view this grace, by its force and efficacy, ac tually converting the sinner; and, from the gulph of sin into which she was plunged, raising her to the summit of holiness.

FIRST PART.

It is not at all surprising that sweetness should be the first characteristic of that grace which is the origin of conversion, and an immediate emanation from the heart of God.

But it concerns us to know exactly in what this sweetness of grace consists, which are its insinuations, and what it operates. Its methods differ widely from those of conquerors. In order to subdue us, it seems to submit to our will. Take not offence at this mode of speaking.

I say that it seems to submit to our will: for,

1. It waits for us, and bears with us whole years together.

Behold Jesus Christ, the power of God, weary, his spirits exhausted, in a pensive posture on the brink of a well. What doth he wait for? An infidel soul, whom he means to save; a sinner, whom he hath chosen.

Ah! christians, how many sinners all over the world, and perhaps among those whom I address, are at this very time in the same situation as was that criminal and obstinate woman.

God is great, because he is eternal, &c. and indeed nothing can be a stronger or more convincing testimony of his dignity, than that tranquillity with which he suffers, and, as it were, connives at the offences of mankind.

But from this principle, beloved hearers, what consequence ought to be deduced? Doth it follow that the sinner can pretend. to a right of putting off his conversion, and obliging the Almighty to wait? Thus libertines and worldlings reason; but God forbid that we should: because if God waits for us, it is solely to his grace that we are indebted.

Many there are for whom God waits not, and on whom, in order to strike others with terror, he is pleased to exercise his avenging wrath, by letting them die in their sin: I go, and you shall seek me, and you shall die in your sin.

It is uncertain how long Gad will wait, no secret being more impenetrable: Who knoweth if God will turn and forgive. Our preumption alone, in promising ourselves that God will wait for us,