It is enough that you reprove an error; but what shall be the sentence against it at the day of judgment thou knowest not; and, therefore, pray for the erring person, and reprove him, but leave the sentence to his Judge." Even in exposing the dishonesty, or reproving the hypocrisy of an antagonist, be not bitter. Employ language, and cultivate a spirit, as far as possible removed from that of reviews and pamphlets; which scruple not to call their opponents "knaves and blockheads," and to impute to them" infamous dishonesty," "despicable folly," "ridiculous nonsense,' "measureless absurdity," and "to treat them with ineffable contempt." Remember the Apostolic precept, “In meekness instruct those that oppose themselves."

1 2 Tim. ii. 25.

LETTER VIII.

ON ARGUMENTS-THOSE DERIVABLE FROM SCRIPTURE.

It does not fall in with my plan to give a philosophical analysis of the different sorts and divisions of arguments; for that I must refer you to the second chapter of Dr. Whately's Rhetoric, where the Archbishop treats, in his most luminous manner, a subject peculiarly adapted to his discriminating talent. All that I shall attempt will be to name the principal "tools" which are suited to the branch of oratory under our consideration.

The main strength of the preacher lies in a sort of argument peculiar to his branch, and that is, the Apodixis Biblica, or appeal to Scripture. In some respects, this is similar to the argument from authority, of which all moral writers may avail themselves; but Scriptural authority is, of course, of infinitely greater weight than any other. To exemplify the difference:-St. Paul, in addressing the Athenians on the overruling providence of God, says, "In him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.' As an argument, this could have but little force to compel the assent of the Athenians, since they acknowledged no Divine authority in their old poets. It was addressed to them as an illustration rather than a proof. But now, St.

1 Acts xvii. 28.

"1

Paul having so applied the words, we, who believe in his inspiration, may use them as a conclusive evidence and undeniable proof of the providence of God. What was before the opinion of fallible men has now received the stamp of Divine authority; it is no longer the saying of the old poets, but the word of God. Considered in this point of view, the subject-matter of the preacher differs from that of all other speakers. Others speak merely on contingencies; for moral arguments, without the authority of Scripture, are but a balance of probabilities: but a proof founded on Scripture authority, or legitimately deduced from Scripture, is equal in certainty to a mathematical demonstration. The Christian preacher, therefore, adopts a tone suitable to the character of his subject. "While the Roman orator," says Mr. Benson, "proceeds slowly and insecurely, faltering at every step, and evidently doubtful to what his reasonings may lead, the Christian inquirer assumes a bolder and more erect attitude, treads the ground as if he felt conscious of its firmness." Thus saith the Lord," is for him an absolute and conclusive authority, both for doctrine and precept: and though it may not be right for a preacher to confine himself to Scripture proof, yet there are many topics on which he will need no other syllogism, nor require any process of reasoning. A single undoubted text of Scripture will be enough.

And in the appeal to Scripture the preacher has this advantage over all other reasoners, that he meets his hearers on a wide field of common ground. There is an inexhaustible fund of propositions in common between them; for, although it may be said that many parts of Scripture are disputed by controversialists, yet there still remain an infinite number on which there can be no difference of opinion

1 Benson's Hulsean Lectures, Lect. iv. vol. ii. p. 78.

between a church-congregation and their pastor. These propositions are the ground-work of his reasoning, and pervade every part of his discourse. Not only does he bring them forward as directly proving the point that he wishes to establish, but uses them as premises whereon to found other arguments for the same purpose. In most sermons by far the majority of arguments may be, directly, or indirectly, traced to Scriptural authority.

In the constant use of Scriptural authority there is also a moral effect, which with many congregations will conduce to persuasion. Religious persons, habitually conversant with Scripture, justly complain if there be too much of "the words of man's wisdom" in an address from the pulpit.

Arguments from Scripture have also this advantage, that they are direct. God loveth us, therefore we should love him. Christ died to redeem us, therefore we are his. Christ came to set an example, therefore we should follow it. The grace of God hath appeared, therefore we should deny ungodliness and worldly lusts, and live righteously and soberly in this present world.' There will, undoubtedly, be a resurrection and a judgment; therefore "be ye steadfast, unmovable :"2 admit the premises, and there is no mode of escaping the conclusion.

For the use and success of Scriptural argument we have abundant evidence in the practice of the first preachers of Christianity. Of the convincing eloquence of Apollos we have already spoken. In the speeches of St. Peter and St. Stephen, you find constant quotations from Scripture, and appeals to the historical and prophetical writings of the Old Testament; so also in the Epistles of St. Paul,—not only in proof that Jesus was the Christ, but as authority for many minor points of belief and practice. "Say I these things as

1 Titus ii. 12.

2 1 Cor. xv. 58.

a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.' Our Saviour also frequently appeals to the authority of the Old Testament, "There is one that accuseth you, even Moses, in whom ye trust... for he wrote of me.'

With regard to the use of the Scriptures-it is not necessary to bring forward texts in great profusion; out of a multitude in point you may choose the most striking and unequivocal. Should you deem it advisable, you may mention that you have others in reserve. "The Scripture teacheth us in sundry places." "I might multiply quotations if it were needful."

With regard to the manner of quoting-some preachers, I observe, are in the habit of omitting to mention the author from which the text is taken, or even that it is taken from Scripture. When the quotation is well known, there is no need of mentioning whether it is from St. Paul or St. John. But when the text is not a familiar one, or your congregation not conversant with Scripture, then it is better to mention the author's name, lest it should not be recognized as being a quotation from Scripture. Another good rule is, to quote chapter and verse, or at least the name of the inspired author, when you introduce texts in the argumentative part of your sermon,-both as strengthening your argument, and also to give your hearers an opportunity of referring to them if they choose; but in the hortatory parts this is less needful. The use of a pithy and apposite text at the end of an argument not only gives vivacity to the style, but weight to the reasoning.

Lastly, in quoting Scripture, quote it, not as the word of man, but, as it is in truth, the word of God. Do not repeat

1 1 Cor. ix. 8, 9.

2 John v. 45.