9. It will be a great help for the understanding of the books of fcripture, to know their feveral times, references and order. The five books of Mofes are as the first bafis, by which the whole frame of scripture may be more easily apprehended. The other hiftorical books that follow will explain themselves. The Pfalms do most of them, in their occafions and hiftorical grounds, refer to the books of Samuel. The Prophets are ordinarily divided into three ranks: Those that prophefied before the captivity, who refer to the hiftory in the books of Kings and Chronicles, especially the second book; those that prophefied in the captivity, concerning whose times there is but little mention in the hiftorical parts of canonical fcripture; and those that prophefied after the captivity; unto whom the history of Ezra and Nehemiah hath fome reference. And fo in the New Teftament, the Epiftles do many of them refer to the story of the Acts of the Apoftles. As for the ranking and fucceffion of the books in Scripture, they were not written in the fame order

as

tricks about words and phrases, or amufe them by pretending to difcover fome deep myftery in every metaphor or allegory of fcripture; which are fuch pitiful fhifts, as men who understand the true reason of things ought to be afhamed of." In expofing these "pitiful fhifts," Dr. STENNETT has done good fervice to the churches, in his excellent Sermons on the Parable of the Sower.

as they are placed. The right apprehension of these general notions concerning the proper times and order of several books, may be one good help to the true interpretation of Scripture. *

§ 10. Next to the unfolding of any abftruse and difficult sense, we are to confider likewise the very words and phrases; amongst which, if there be any ambiguous, they must be distinguished and applied according to their proper fignification in the text. Tropes and figures fhould be reduced into their natural meaning.

As for the divifion of the text, † it will be needlefs, unless either the explication of terms, or the deduction of doctrines from the feveral parts requires it. That common practice of diffecting the words into minute parts, and enlarging upon them severally, is a great occafion of impertinency, and roving from the chief sense.

§ 11. The text having been thus unfolded, the

*There are few expofitors of note, who do not, in their prefaces to the several books of fcripture, attend to the circumftance of Chronology. USHER'S Annals of the Old and New Testament is a book of great and deserved reputation on this head.

Meaning a grammatical, metaphyfical, or any other formal divifion of the text, before coming to the fubject; a fault we often meet with in fome valuable as well as other writings.

next thing to be done is the inferring of obfervations from it, which fhould always follow from the words by a strong logical confequence. The wrefting of fcripture into improper truths may eafily occafion the applying of them to grofs falfehoods.

Thefe obfervations may be of several kinds; either mediate, and more remote; or immediate and principal. Of the first kind are fuch as are raised from the occafion, connection, manner, circumstances, order, or denomination of the text; as, whether it be a precept, exhortation, threat, promise, petition, deprecation, fimilitude, &c. All which may af ford feveral hints of inftruction, fit fometimes to be taken notice of: though thefe points fhould be only touched upon briefly, by the bye; and those only infified upon largely which we conceive to be most agreeable unto the principal immediate fcope of the Holy Ghoft in that fcripture.

And thefe obfervations must be laid down in the

most easy perfpicuous phrase that may be; not obfcured by any rhetorical or affected expreffions; for if the hearers miftake the chief fubject, all that follows will be to little purpose. The doctrine being mentioned (if there be any neceffity) we may briefly clear the inference of it, by fhewing its neceffary dependence on the text.

§ 12. After this it will be convenient, in the moft brief and plain expreffions, to state the true fense and meaning of that subject we propose to

*

infift upon. The method of which will be various, according to the different nature of the fubjects.

1. If it be doctrinal, concerning fome propofition to be known or believed, this is to be explained (when there is occafion for it,) by diftinguishing the terms, and fhewing in what fenfe they are to be understood, fubftituting words that are plain and proper, for fuch as are obfcure and figurative; and by fhewing with what limitations each. word is to be taken.

2. If it be practical, concerning some virtue or duty to be done, or vice to be avoided, this may

The method now recommended is clearly exemplified by Mr. JONATHAN EDWARDS, in his admirable Difcourfe on Juftification by Faith alone, where he firft" opens the text," as advised in § 7 and 10; and then infers his doctrinal obfervation, as in § 11; after this he propofes "the fubject he means to infist upon," as in this fection. Perhaps no modern author follows the plan of compofing fermons here proposed more generally and explicitly than the writer now mentioned. What were the moral and fpiritual effects of his preaching, few of my readers, I prefume, need the information. After all, the young compofer may find the popular fermons of Dr. DODDRIDGE, and efpecially thofe of Mr. ROBERT WALKER, more improving models.

be explained by difcuffing the different names or appellations whereby things are expressed, in order to the more accurate diftinguishing betwixt them. Upon which account it may be proper, in fome cafes, to inquire in what various equivocal senses fuch words are ufed, and the fynonymous terms, or fuch other kinds of words or phrafes as are used to exprefs the fame thing, which fometimes will very much contribute to unfold the nature of it.

Again, in treating of duty we should discuss the nature of the thing; where the principal heads of

matter are,

(1.) The caufes or properties by which a thing is to be defined. Some things are capable of a twofold caufe, moral and natural. That is faid to be the moral cause of a thing, which, according to the feveral laws of divine justice, deferves that thing as its proper recompenfe. That is faid to be a natural caufe, which, by its own proper efficacy, produces the effect.

(2.) The kinds or parts by which a thing is to be divided, for the better comprehending of its true extent, and the fubordinate fpecies or branches belonging to it. And,

(3.) The oppofites and affinities, by which a thing is to be illuftrated. The explaining of which will very much contribute to fix in our minds true notions concerning the nature of things.