suppose you would not be able to find them owing to a little ambiguousness in the sentence with which I introduced them." We do not impute to Mr. Miller any intentional unfairness, yet think that his quotations were not carried far enough, to bring out Mr. Wesley's full meaning. Mr. Miller also assures us of his belief in the doctrine of human depravity, and says that the difference between our strictures and his essay, as to Mr. Wesley's conversion, turns upon "the definition of the word conversion." To this we agree, and are of opinion that Mr. Miller, when contradicting Mr. Wesley's statement, about his conversion, did not regard the word "conversion " in the same sense in which it was employed by Mr. Wesley. Mr. Miller also says, that he now "retracts" his statement, that men never risk their skin and life for a mere notion or airy shadow." He also points out some verbal inaccuracies in his Essay. The most material of them are on page 271, line 15, where "Maker of all ”—should be, "nowhere at all;"— on page 281, line 19, where 66 able" should be " unregenerate; ;”—and on page 286, line 13, "fellowcurates" should be "fellow-creatures." The errors are partly attributable to the indistinctuess with which Mr. Miller formed some of his letters and words, and partly to the want of sufficient care on the part of the compositor, and the printer's corrector of the proof. Those who know much about printing are aware it is almost impossible to avoid such errors.

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unreason

HOW TO TREAT PERSONAL ENEMIES.

Two classes of men may give us ground for wrath and contention. The first are the enemies of our persons, or those who, from interest, envy, or revenge, are opposed to our happiness; and, more generally, all who have done us wrong, or of whose feelings towards us, we think we have reason to complain. The others are our enemies from the opposition of their views and opinions to ours, or of their conduct to our principles. Both these classes are for us temptations to wrath and contention. The Gospel requires that both should be occasions of prayer.

He

With regard to some of the persons whom we regard as our personal enemies, it may be that God does not recognize them as our enemies. God does not enter into our selfish passions, nor espouse our resentments. sanctions and approves all the relations which he has himself established, those of father and child, husband and wife, sovereign and subject; but the impious relation of enemy to enemy is altogether man's work, or rather that of the devil; God can know it only to condemn it. Men, viewed in relation to each other, are brethren. He has no ears for our presumptuous distinctions, when we say or seem to say-this man is my friend, I will pray for him; that other is my enemy, he shall have no part in my prayers. In those you call enemies, God may see only your brethren, and you have no right not to pray for them. Has he not said by the mouth of his apostle (1 Tim. ii. 1), that we must make "supplications for all men," and think you that he has excepted your enemies? Think you not that if the apostle had more fully expanded his thought, and enumerated all the classes of persons for whom you ought to pray, he would have given your enemies one of the first places in the catalogue? Has he not tacitly done so by recommending to the intercession of the early Christians the very persons whom they had the strongest grounds to dread, the strongest reasons to hate? Finally, and this assuredly is sufficient, and worth more than all arguments, has not Jesus Christ himself enjoined you to pray for those "who despitefully use you and persecute you," and

has he not himself set you the example? Yet you would make distinctions, you would go on in the ordinary path; forgetting that it is the extraordinary which rules in the kingdom of God. You would pray for your friends alone; but such a prayer cannot be accepted, unless it be accompanied by one for your enemies. Were you to persist in excluding them from your prayers, rest assured that God would not accept even those which you address to him on behalf of persons whom you love. Your supplications would be repulsed; the smoke of your burnt-offering would not ascend; your prayers would fail to reach that paternal heart which opens itself to the prayers of all. Nay, in such a spirit would prayer be possible? Could the fervent aspirations of which the poet speaks, those aspirations which

ascend from a heart hardened and contracted by hatred? No, love alone can hold communion with love; there is no fellowship between enmity and love! Abide in love, thus only will you be able to pray.

But farther, my brethren, we must not only pray for our enemies, although they are our enemies; we must also pray for them because they are our enemies. No sooner do we place them on the same footing with the rest of mankind, than a fresh distinction arises, a new right is created in their favour. They are mingled for a moment with the mass of our fellow-creatures, only to be immediately singled out again as a privileged class, possessing an especial title to our prayers. An enemy! Is then an enemy as nothing to the Christian? Is he at liberty to confound him with the rest of the world, and does he owe him nothing more than to a stranger? What is our enemy, but a man, poor and needy like other men, distinguished from them only by this, that we are better acquainted with his need than with that of any other? Far from judging too favourably of his condition, in all probability we exaggerate its danger. The evil he has done us, and that which he meditates, both aggravates his faults in our eyes. And does not this entitle him with whose spiritual destitution we are so well acquainted, to be one of the first whom we should recommend to the love of our Heavenly Father? The more he has injured us, the more he should appear to us an object of compassion, and the greater therefore is the interest he should excite in our hearts, the larger the place he should occupy in our prayers. Consider it well, and you will see that this is no subtle distinction, but the very truth. You allow that the Christian can hate no one; and how, after such an admission, can you fail to see that an enemy is but a brother whose need has been more fully discovered to you, and who for that very reason has an especial right to your help.

LETTER ON PREACHING.

(Concluded from page 193.)

THE TOPICS.

I. Rise from species to genus.

II. Descend from genus to species.

III. Remark the divers characters of a vice which is forbidden, or a

virtue which is commanded.

IV. Observe the relation of one subject to another.

V. Observe whether some things be not supposed, which are not

VII. Reflect on the state of the person speaking or acting.
VIII. Remark the time of a word or action.

IX. Observe place.

X. Consider the persons addressed.

XI. Examine the particular state of persons addressed. XII. Consider the principles of a word or action.

XIII. Consider consequences.

XIV. Reflect on the end proposed in an expression or an action.

XV. Consider whether there be anything remarkable in the manner of the speech or action.

XVI. Compare words and actions with similar words and actions.

XVII. Remark the differences of words and actions on different occasions. XVIII. Contrast words and actions.

XIX. Examine the grounds or causes of an action or expression; and show the truth or equity of it.

XX. Remark the good and bad in expressions and actions.

XXI. Suppose things.

XXII, Guard against objections.

XXIII. Consider characters of-majesty-meanness-infirmity-necessity -utility-evidence, &c.

XXIV. Remark degrees.

XXV. Observe different interests.

XXVI. Distinguish-define-divide.

XXVII. Compare the different parts of the text together.

Full one half of Sturtevant's Preacher's Manual is taken up with remarks on the topics, and cases in illustration of their use and importance. He observes, "to open more particularly some sources of observations, you should carefully remark every thing that may help you to think, and facilitate invention. You may rise from species to genus, or descend from genus to species. You may remark the different characters of a virtue commanded, or of a vice prohibited. You may inquire whether the subject in question be relative to any other, or whether it do not suppose something not expressed. You may reflect on the person speaking or acting, or on the condition of the person speaking or acting. You may observe time, place, persons addressed, and see whether there be any useful considerations arising from either. You may consider the principles of a word or action, or the good or bad consequences that follow. You may attend to the end proposed in a speech or action, and see if there be any. thing remarkable in the manner of speaking or acting. You may compare words or actions with others similar, and remark the differences of words and actions on different occasions. You may oppose words and actions to contrary words and actions, either by contrasting speakers or hearers. You may examine the foundations and causes of words or actions, in order to develope the truth or falsehood, equity or iniquity of them. You may sometimes make suppositions, refute objections, and distinguish characters of grandeur, majesty, meanness, infirmity, necessity, utility, evidence, and so on. You may advert to degrees of more or less, and to different interests. You may distinguish, define, divide, and in a word, by turning your text on every side, you may obtain various methods of elucidating it."

The following outline of an observational discourse is from Claude's Essay, by Simeon, and in it the topics are illustrated. The words in italics mark the precise idea that illustrates the particular topic referred to, and the figures at the end of each paragraph the corresponding topical figure. Observations on the Gospel Message, Mark xvi. 15, 16.

I. JESUS CHRIST HAS PLAINLY REVEALED TO US THE TERMS OF SALVATION.

God has sent various messages to our guilty world.-Sometimes he has

used the ministry of men, and sometimes of angels.-But in the text he speaks unto us by his only Son.-Topic 1.

His words contain a command, a promise, and a threatening.-Topic 2. The duty he enjoins imports a simple reliance upon Christ.-Topic 26. Yet is it such a reliance as includes a penitent obedient frame.-Topic 3. To faith thus exercised is annexed a promise of eternal life.-To the want of it, a threatening of eternal death. Not that this was a new method of salvation.-Topic 13.

It had been made known in types and prophecies from the beginning.-But it was revealed by Christ with more abundant light and evidence.Topic 19.

II. THOSE HE HAS PRESCRIBED ARE HONOURABLE TO GOD AND SUITABLE TO MAN.

Any other method of salvation would have set the Divine perfections, as it were, at variance.-Justice required satisfaction for our breaches of God's law. Truth demanded the execution of the penalty which the law denounced.-Holiness forbad anything unclean to enter into heaven.-But Christ has borne the penalty, and satisfied Divine justice. And by faith we are interested in all he has done and suffered. Thus mercy may be exercised in consistency with truth and justice. And every perfection of the Deity be glorified in our salvation.-Surely such a plan was worthy of an allwise God.-Topic 23.

Nor could any other have been so suitable for fallen man.- What could we have hoped for from our obedience to the law?-We are utterly incapable of fulfilling its strict demands.--Yet, if we could do this in future, it would avail us nothing, unless we could also expiate the guilt of our past transgressions.-But, believing in Christ, we obtain a perfect righteousness. -And are made spotless in the sight of God himself.-Topic 16.

Nor are there any so good but they need this remedy.-Nor any so vile but they may be saved by it.-Topic 10.

III. ALL ATTEMPTS TO SUBSTITUTE ANY OTHER WILL BE VAIN.

Many are the refuges to which men flee, in a season of conviction.-They substitute their own repentance, reformation, &c., in the place of faith. -But Christ is the only foundation of a sinner's hope.

The very offer of a Saviour supposes that we are lost.-Topic 4.

Nor need this Gospel have been published, if men could have saved themselves.-Topic 5.

Can we suppose that Christ would have purchased this salvation at the price of his own blood, if men could have been saved without him ?-Or that, when he delivered so peremptory a message, he intended to leave men at liberty to substitute any plans of their own devising ?- Or that he will violate his own declarations to favour us?-Topic 21.

We may be sure that, whether we approve it or not, his counsel shall stand. He, who is "the true and faithful Witness," will certainly fulfil his word.-Topic 7.

What he so solemnly pronounced at the very hour of his ascension, he will infallibly execute at his second coming.—Topic 8.

What he had then authority to publish, he will hereafter have power to enforce.-Topic 6.

IV. TO EMBRACE THEM WILL BE TO SECURE EVERLASTING HAPPINESS. The promise of eternal life is unequivocally made to faith.-As soon as we believe in Christ, all our sins are forgiven.-And we have a title to a heavenly inheritance.-Nor shall we be deprived of the blessing on account either of the weakness of our faith, or the greatness of our conflicts.

The person who is most strong in faith will have most comfort in the way. But the weakest believer shall not lose his reward.-Topic 11.

His faith indeed will be tried by many conflicts.—But he who has been the Author of it will also be the Finisher.

V. TO REJECT THEM WILL BE TO INVOLVE OURSELVES IN EVERLASTING MISERY.

The Gospel is the brightest display of God's wisdom and goodness.— Topic 12.

And his intention in it is, to deliver men from destruction.-Topic 14. But while it is a mean of life to some, it will prove an occasion of death to others.-Topic 27.

We may err, and that materially, in some things, and yet be saved at last.-But if we reject or adulterate the Gospel, we must perish.-Topic 24.

Nor should this be thought "a hard saying."-We have ruined ourselves by manifold transgressions.-Nor can we possibly restore ourselves to the Divine favour.-But God has provided an adequate remedy for us.-The rejection of that cannot but aggravate our guilt.—Well therefore may it aggravate our condemnation also.-Topic 22.

He never offered such mercy to the fallen angels. Nor had he been unjust if he had withheld it from us. But it pleased him to deliver up his Son for us.-Shall he not then punish the despisers of his mercy?-Surely his patience shall at last give way to wrath.-And compassionate invitations be turned into indignant reproofs.-Nor shall the damned themselves deny the equity of his procedure.-Topic 17.

VI. TO SPREAD THE KNOWLEDGE OF THEM SHOULD BE THE LABOUR AND AMBITION OF ALL CHRISTIANS.

The benevolence and dignity of our Saviour while giving his last commission are equally worth our notice and admiration.-Topic 20.

In obedience to His commands, the Apostles went forth into all the world, -Topic 9.

And delivered their message at the peril of their lives.

To them are we indebted for all the light we enjoy.

And is not their message still as interesting as ever?-Is it not still the Christian minister's warrant and directory?-Is it not the believer's chief solace and support ?-Topic 25.

Yes, the Saviour's voice is still sounding in our ears.-Topic 15.

Should we then regard it with indifference? Should we imitate those who took away the key of knowledge ?-Or those who forbad the Apostles to speak to the Gentiles?-Let us rather labour to spread the joyful sound.—And to diffuse the blessings of salvation through heathen lands.Topic 18.

Nor ever rest till that glorious promise be accomplished, "the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” Isa. xi. 9.

In order to make the public ministration of the word more telling and effective, Sturtevant considered that commental, or that style of speaking and writing which goes by the name of comment, should be employed. The characteristics of comment are force and appositeness. It is a kind of instant and suitable application, direct or indirect of whatever we have in hand. The American ministers as a whole, seem to have more of this excellent quality than the British, and it is probable that by this means, their pulpit ministrations are so much more effective in producing imdiate conversions. By comment, we bring ourselves into immediate contact with our hearers, and the great truths of religion are pushed home to their hearts. In fact, every thing deserving consideration, may and ought