"should have a due respect for all men;" that "it betrays not only arrogancy, but profligacy, to disregard the judgment of the good;" that "decorum particularly consists in that modesty which will not give offence;" are the sentiments of Tully. (Off. i. 28.) "Let no man seek his own, but every man "another's welfare." (1 Cor. x. 24.) "Whether ye "eat, or drink, or whatever ye do, do all to the glory "of God, giving none offence," (1 Cor. x. 31, 32.) are the precepts of St. Paul, who in his own life and practice consulted not merely his own enlarged views of things in themselves indifferent, but anxious, as he was, for their salvation, rather than studious of gratifying his own inclination, even in circumstances abstractedly allowable; he "sought the spiritual profit of others," and directed his own actions in such a manner, as that others might be saved. (1 Cor. x. 33.)

Dress and amusements may contingently be reprehensible, and give offence. There are practices, which in themselves carry immediate culpability, and with just reason excite disgust. Of this nature is the failure of punctuality, in neglecting to attend at the hour appointed for commencing divine service; and of the same description is indecent precipitancy in the manner of reading and performing its several parts. Failure of punctuality creates a suspicion, that the mind is careless and thoughtless of duty. Indecent precipitancy raises an apprehension, that he must be impressed with a very faint and imperfect sense of the Divine Attributes, and of the seriousness which should be inseparable from religious worship, who can presume to address his Maker with more haste and greater familiarity, than he would use even to an earthly superior. Sober congregations are offended by both these faults. They conceive themselves not sufficiently regarded; and

they feel, as well they might feel, dissatisfaction and concern, that the service of the church should be conducted with such manifest impropriety. On account of these practices, many leave the Establishment and unite with Separatists, whose ministers at least affect to treat them with more civility, and show an appearance of greater devotion.

Of giving offence there is yet another occasion; to which, though all are not liable, yet many are unavoidably exposed. Ministers of the Establishment, who live among Dissenters and Separatists, need great circumspection, lest, either by incivility of manners, or by reproachful appellations, they increase misunderstanding, and raise a more violent spirit than already subsists unfavourable to the Establishment. Should Dissenters indicate a disposition for terms of good neighbourhood, it would be the height of imprudence to avoid holding social intercourse with them, merely because they are Dissenters, if in other respects they are virtuous and unexceptionable members of society. A cordial return of reciprocal attention would much more tend to conciliate their esteem; esteem, most certainly for the minister whom they found thus kind in behaviour; and eventually, perhaps, for the church itself.

Men of liberal education can always find a variety of interesting or amusing topics for general conversation, without introducing those subjects, on which the parties assembled may be so differently persuaded as to disagree in sentiment. There is time and place for all things. If mixed and private companies give not opportunity for religious discussion, at seasons unsuitable it need not be obtruded.

From persons of correct manners and good understanding we have little to apprehend. Language irreverent on subjects sacred, will very seldom escape their

lips. If, however, it should be our unhappiness to be insulted by the indecencies either of the petulant or the ignorant, we are bound in conscience to maintain our acknowledged and established principles in some firm, though brief reply. Debate with the impertinent and the shallow is not advisable: more especially if we are not so far advanced in years, as that our temper can bear contradiction, and our knowledge confute absurd paradoxes. In colloquial disputes on religious topics, violence of expression and incompetent acquaintance with the particular point in question, will give an opponent advantage against the cause we are defending, and fill him with higher conceit in favour of his own opinions.

Except in cases of rare occurrence, our safest rule will be to reserve what we would speak on subjects of religion for our professional discourses. In framing them, we shall have leisure and opportunity for the application of collected thought, deliberate judgment, arranged matter, and appropriate style.

Discourses from the pulpit will be strictly within the limits of their own province, if they explain, establish, and enforce the principles of our national church ; proving them to be most clearly and fundamentally supported by the words of Revealed Truth.

That you may acquire ability for shewing the correspondence of our faith and discipline with the doctrines of Christ and institutions of his Apostles, you are exhorted,

2. "To be diligent in prayer; in reading the Holy "Scriptures; and such studies as shall help to the "knowledge of them."

He that would read the Scriptures to any useful purpose, must understand them. If by "understanding "the Scriptures" were meant nothing more, than that

knowledge of them, which enables us to render a Greek term by a word of similar import in the English language, we all attained that power at an early age. But by "understanding the Scriptures" is implied a talent far more extensive and more profound. Whoever would thoroughly understand the Scriptures," should comprehend all the various significations, which the same word is capable of admitting; and all the various acceptations, in which the same passage may be taken. He should be acquainted with the principal facts recorded in ancient history; with the laws, manners, customs, and opinions of ancient nations; with the received descriptions of ancient geography; and with the leading epochs of ancient chronology. Hence it is evident, that the Holy Scriptures, like other writings received from antiquity, require much antecedent philology in him who would rightly interpret them.

In all well digested and regular compositions, the design of which is uniform and intention consistent, a peculiar cast of genius and train of thoughts are seen to pervade the whole body. The same are observable in the Holy Scriptures. To discover by what characters this cast of genius is marked out, and to what end this train of thoughts is directed in the sacred writings, should be the employment of the Biblical scholar. For this purpose, he should be patient in the labour of investigation; should explain one passage by others corresponding; should compare prophecies with their accomplishment, and types with their antitypes; should illustrate the law and the prophets by the Gospels; and confirm the Gospels by the Acts and Epistles. Through the several parts of Scripture there is a coherence, which is wonderful, considering the many centuries that intervened, from the date of the first to the æra of the last book: and it is on account of this

coherence, that, in the work of exposition, we refer so frequently to various portions of the canonical writings.

The study of the Holy Scriptures for knowledge thus deep and thus effective, requires application continued for many years. However sequestered therefore may be the place of our abode, yet none of us need complain that we want occupation: nor assign that as a reason for leaving retirement. Where there is but an inclination for professional reading, there will arise an abundance of professional employment. To acquire that inclination, to acquire the art of self-employment, is the difficult task every minister has to learn; learn it, however, he must, if he desires to enjoy that solid satisfaction of mind which becomes a liberal and clerical character; and if he would render himself independent of that unsubstantial and despicable gratification, which is expected from low pursuits and familiar participation with the vicious, in their illiberal, vulgar, and irregular pleasures. Habit reconciles us to every situation, and to every kind of business. It is advisable for a minister to begin at once with apportioning some part of every day for the study of Scripture. The effects of this practice, resolutely followed, would be exceedingly conducive to his improvement; for he would experience a degree of dissatisfaction, if he omitted his daily usage of Biblical study; Scripture reading would gradually attract his attention with stronger force than any other species of literature; and every new day would open to him some idea, which the preceding had not suggested.

Many and various are the excellent Works, which are calculated to illustrate the Scriptures. For those, who are either just entering on the ministry; and for those also, who have been engaged in it but few years, it will be the most safe method to select such writings,