This led me, in the year 1796, to the rich position, that we are the children of time, under the guidance of God. Jesus, on being circumcised, received his name. This thought very naturally gave rise to the position, that we shall spend this year the best, if we esteem our name of as much importance, as true Christians should. This theme was treated of, in the year 1797. Circumcision marked the reception of a person into the bosom of the Israelitish church. This, in 1798, furnished an occasion for reminding Christians of their reception into the bosom of Christ's Church. From the unwavering faith, with which, in joyful hope, the mother of Jesus, notwithstanding her severe poverty and sufferings, rested upon what had been told her at the very outset, by the angel, respecting her son, occasion was taken, in 1799, to describe the victory of hope over suffering, and to apply the whole to entering upon a new year. The year 1800, closed the century. Now, as the birth and circumcision of Jesus closed the preceding age of the world, and commenced a new one, entirely different from the former, so, from the peculiarities which Jesus imparted to his century, occasion was taken to show, How, by a serious retrospection of the peculiarities of the departed century, we should prepare for the last year of it. The following year commenced the new century. The painful, and, in respect to the life and preservation of a new-born infant, critical change, through which Jesus was called to pass, when only eight days old, and by which he was immediately bound to the performance of very weighty duties, furnished an opportunity for exhortations to Christian earnestness in entering upon a new century. At the beginning of the year 1802, the circumstance, that much of great importance happened to Jesus during the first eight days of his life, and time, as it were, hurried away with him, was taken up; and hence, the fleetness of time was made the subject of consideration. It was, indeed, a painful, but a benevolent duty, which subjected a child, born of Jewish parents, to circumcision, when eight days old. From this was drawn the position, How much reason have we, on entering a new year, to bless the constraints of duty. The low circumstances in which Jesus found himself at the time of his circumcision, and the laborious

duties heaped upon him, by means of this ordinance, led, in 1805, to a consideration of the serious aspect which this life presents to every unconstrained observer. By means of circumcision, Jesus was introduced into relations entirely new, and, in his circumstances, unavoidable. The inhabitants of Saxony also found themselves, at the commencement of 1807, introduced into new relations by means of an important and encouraging peace, which had been concluded on the last week of the preceding year. Serious reflections upon the new and unavoidable relations into which the new year had introduced us, therefore, seemed to be the most suitable to the circumstances of the occasion, though all reference to particular political relations, was avoided, as improper. And, finally, from the fact, that he who was circumcised, had a course of life before him full of painful duties, and needed much resoluteness to perform them, occasion was taken, in the year 1808, to speak of the presence of mind with which we should meet the future.

You will observe, my dear friend, that, to discover these subjects, nothing farther was necessary, than to transfer myself, as much as possible, to the circumstances described in the text, and thus contemplate them in their whole connexion, and all their bearings upon the person and fate of Jesus; and, at the same time, with a steady reference to the new year, and the existing wants of my hearers. Now, he who proceeds in this way, whenever a historical text comes up ;-who, if I may so speak, knows well how to find his position in two different worlds, that of his text and his own, will always succeed in discovering interesting themes. To such a man something will always present itself, which harmonizes equally well with his text and the necessities of his hearers.

With this, a man, who would throw himself, as he ought to do, into all the circumstances of every event, and reflect upon them with success, must also connect a diligent study of Biblical history in general, and of Evangelical history in particular. A frequent and connected reading of the Evangelists, a careful comparison of their accounts, an accurate knowledge of the geography and natural history of Palestine, and an intimate acquaintance with the cir

cumstances and affairs of the age to which the whole Evangelical history belongs, can hardly fail to lead a man to rich views and subjects; especially, if, at the same time, he calls to his aid such works as treat of Evangelical history in general, or of particular parts of it, with acuteness and happy effect. Among the ancient writers, there is none, in my opinion, more deserving of recommendation in this respect, than Chrysostom. His homilies upon the Gospels contain many excellent views and important hints, which are expressly adapted to lead a man on to farther reflection. Among modern writers, no one has made better preparation for the minister who wishes for interesting remarks upon Evangelical history, than Hess,* upon it, in his well known work. In exhibiting the connexion, the full purpose, the rich instruction, and the impressiveness and dignity of this history, he evinces an altogether peculiar tact, which guides him with uncommon success, and often enables him to make the most important discoveries in the smallest circumstances. The Commentary of Paulus upon the Gospels, also exhibits many interesting views and combinations, but they are so interwoven and obscured with a multitude of constrained and improbable suppositions, as to be undiscoverable without a great deal of labor.

And now, as to didactical texts. The matter to be treated of in handling.such texts, whether theoretical or practical, is sometimes in such a form and of such a character, as to leave a man no choice, but to force itself upon him as the principal subject of his discourse, if he would not directly contradict the text itself. In this case, every thing, as I think, depends upon, whether all that is requisite for a fundamental treatment of this given subject, is furnished in the text, and can be deduced, from it, without feebleness or constraint. If so, a man must confine himself to the text, and, by a natural or free analysis, draw every thing from it. In this way, he will gain from the ease with which every thing is comprehended and impressed upon the memory, and the manner in which the hearers are introduced to the Scriptures and led profitably to read them and reflect upon them. If not, a man should bring his subject as far as possible in connexion with the # * [Ueber die Lehren, Thaten und Schicksale unsers Herrn.]

words of the text, and then supply all deficiences from his own meditations. The sermon delivered on the first fast of the year 1809, is an example of the first kind. The subject of it as well as all the subdivisions, being drawn from the text itself. The sermon which was prepared for the second fast in 1808, and treats upon lukewarmness in religion, is an example of the second. Every thing belonging to the subject itself could not be drawn from the text, but it could be easily supplied and brought in contact with it. There is also a case, in which the subject is so prescribed as not to permit the selection of another which is appropriate, especially when the texts are short and composed of a few words or verses. More extended didactical texts admit of a greater range in the mode of treatment. I pass on therefore to their consideration.

It is well known, that most of the lessons taken from the epistles, constitute such copious didactical texts. There are however, even among them, two classes of texts, to be distinguished from each other; such as are wholly devoted to a single subject, and such as comprise several. To the first class for instance, belong the epistle for the Sunday Esto mihi, 1 Cor. 13, in which the excellencies of Christian charity are extolled, and the epistle for the eleventh Sunday after Trinity, 1 Cor. 15: 1—10, which treats altogether of the resurrection of Christ. In handling such texts, if a man prefers not to select a single circumstance, and, omiting all the rest, enlarge upon it from his own meditations, (a mode of sermonizing which greatly facilitates the minister's progress, but prevents him from doing ample justice to his text,) he must adhere firmly to the main contents of the text, and carry out the given subject in a natural, or a free analysis. The method of doing this, agreeably to the natural order of the text, may be seen, by consulting a sermon upon a text taken from one of the epistles and delivered in 1806, on the Sunday Esto mihi. The epistle for the eleventh Sunday after Trinity, on the other hand, must, if one wishes to explain the principal thought it contains, the importance of the resurrection of Jesus, he subjected to a free analysis; a process, which is illustrated by a sermon delivered this same year, upon this portion of Scripture.

The minister, however, has to contend with far more difficulties, in handling those didactical texts which contain as it were a collection of subjects which do not properly belong together. Most of the sermons upon texts selected from the epistles, will show any man who examines them, the advantages to be derived from selecting one of the subjects contained in such a text and neglecting all the rest. This class of texts is commonly treated of agreea. bly to this very easy method. If however a man wishes to do more justice to his text and employ it in its whole extent, he must endeavor to obtain a general head under which all the particulars of it can be conveniently arranged in an easy and agreeable connexion. The mode of doing this, I have endeavored to show, in a sermon upon a text taken from one of the epistles and delivered in the year 1806. As this manner of handling texts taken from the epistles, has been well treated, and judiciously and acutely explained, especially by the Rev. Mr. Nebe, the only fault with whose essay upon the subject I have to find, is, his extravagant praise of myself,* you will permit me, my friend, to confine myself to a very few remarks.

Many a text which appears very barren in itself consided, is rendered very rich and productive, as soon as it is connected with a general subject, drawn from an extended view of it and the connexion in which it stands. I have handled the difficult epistle for the Sunday of Laetare, Gal. 4: 21-31, in this way; and it is evident at first glance, that the principal subject of my discourse is perfectly agreeable to the text, and yet sufficiently interesting, to be treated of in detail.

What I said a little back, respecting the necessity of transferring one's self to the circumstances of time and place connected with the text, and conceiving them to be passing before his eyes, in order to obtain correct views respecting it, is also true with regard to didactical texts. If for instance, a man is able to imagine all the circumstances present under which an apostle wrote a text, taken from

*This essay is to be found in the third part of the 25th volume of the Neues Journal für Prediger, S. 257 ff.