tience, Ps. 39. 9: James 1. 4: 1 Pet. 2. 20. Acknowledge the justness of his chastisements, Mic. 7. 9. Avoid sin, John 5. 14. Trust in God, Ps. 71. 20: Ps. 56. 11. Praise him, Ps. 35. 18: Ps. 56. 8-12. Take encouragement from past mercies, Ps. 42. 4, 5: 2 Cor. 1. 10. Remember that God has promised that in time of trouble He will be with him; will support, comfort, and finally deliver him, Is. 43. 2: Ps. 27. 5, 6: 2 Cor. 7. 6. Ps. 107. 13.

The AFFLICTED CHRISTIAN should be visited, pitied, protected, comforted, and relieved, James I. 27: Job 6. 14: Ps. 82. 3: I Thess. 4. 18: 1 Tim. 5. 10.

The character of the afflicted Christian is illustrated in Joseph, Gen. 39. 20-23: Moses, Deut. 9. 18, 19: Job 1. 22: Eli, 1 Sam. 3. 18: Ezra, Ezr. 9. 5: Nehemiah, Neh. 1. 1: Daniel, Dan. 9. 3-19: Paul, Acts 20. 22-24: 2 Cor. 12. 7-9: Apostles, 1 Cor. 4. 9-13 : 2 Cor. 6. 4-10.

535. Sometimes, again the student of Scripture is desirous of investigating the history of Scripture practically with reference to some particular fact; or parables with reference to their scope; and then the question is what is taught on the subject of inquiry by each phrase or verse.

The parable, for example, of the Prodigal Son may be variously regarded; either with Neander, as an exhibition of Pharisaism and its opposite, or with Lisco, as an exhibition of true penitence, and of the treatment it receives from God and man. Taking the second view, we have the following connection of thoughts :—

i. We have the necessity of repentance, grounded (Luke 15. II-32)

1. In the state of preceding sinfulness:—

(a.) Its origin, ver. 12.

me, father.

Self-sufficient waywardness: give

(b.) Its nature, ver. 13. And not long after.

(c.) Its manifestation, ver. 13. And there wasted.

2. In the misery consequent upon sin:

(a.) The man has still a desire after blessedness, ver. 14.
(b.) And feels his misery, ver. 14. Began to be in want.

(c.) And seeks in vain for relief, ver. 15. Went and joined
himself.

(d.) And sinks the longer the deeper, ver. 15. Sent to feed swine.

(e.) Without finding the longed-for satisfaction, ver. 16.

i. The nature of repentance is described :

1. The sinner comes to a right understanding, ver. 17.

2. Perceives the greatness of his misery, ver. 17. How many, etc.

3. Forms a good resolution, ver. 18. I will arise.

4. Recognises his guilt, ver. 18. Father, I have sinned.

5. Humbles himself, ver. 19.

6. By faith actually returns, ver. 20. He arose and came to his father.

iii. The results of repentance, ver. 20-30.

1. In reference to a compassionate God, ver. 20-24.

(a.) God descries the repentant feeling, ver. 20. When yet a

great way.

(b.) Graciously receives the sinner, ver. 20. Had compassion. (c.) Facilitates the execution of his purpose, ver. 21.

(d.) Heaps upon him marks of love, and goodness, ver. 22,

23.

(e.) And calls for a general expression of joy, ver. 24.

2. In reference to the self-righteous, ver. 25-32.

(a.) Their cold-hearted envy is excited, ver. 28. He was

angry.

(b.) They accuse God of unrighteousness, ver. 29, 30.
(c.) They overlook God's gracious goodness to themselves,

V. 31.

(d.) And violate the obligations of mutual love, ver. 32. So, in the parable of the rich man and Lazarus we have worldly unbelief, Luke 16. 19-31—

i. In its manifestations

1. Insatiable thirst for enjoyment, ver. 19. Clothes in purple, lives sumptuously.

(a.) It seeks all sorts of enjoyment.

(b). It seeks in these all its satisfaction-every day.
(c.) It regards the temporal as its only good.

2. Cold-hearted uncharitableness, ver. 20, 21.

(a.) It despises the poor as worthless, ver. 20.
(b.) It hardens itself against the rights of misery, ver. 20.
(c.) It gives no relief, ver. 21.

ii. In its final condition:

1. It is fearfully undeceived, ver. 22, 23.

(a.) In regard to the value of its enjoyments, ver. 23.
(b.) In regard to the value of salvation now imperfectly ap-
prehended.

(c.) In regard to the relation between Lazarus and God, in
Abraham's bosom.

2. Its sinful misapprehensions remain, ver. 24.

(a.) As to trust in descent from Abraham, Father Abraham.

(b.) As to imaginary hopes of salvation. Have mercy.
(c.) As to its unholy preference for personal comfort. Dip
the tip, and cool my tongue.

3. It is self-condemned by an evil conscience, ver. 25-31.
(a.) As dealt with justly, ver. 25.

(b.) As incapable, from its state of mind, of deliverance,

ver. 26.

(c.) As being without excuse.

Because no want of means of grace, ver. 27-29.

Because these means sufficient for salvation, ver. 30, 31.a 536. The results in these examples (which might be greatly extended) are reached in an order different from the one in which they are now given. Here we have first the result and then the proof passage; but in investigating a subject we turn first from passage to passage, and then state their import in the form of a general lesson. The text and the lesson is the order of inquiry; the lesson and the proof is the order of instruction.

The exercise of following out truth in this way is one of the most instructive in which a Christian can engage.

537. For the further study of this part of the subject see any common-place book of the Bible-especially "Talbot's Bible," and the common-place books of Strutt and Locke. "Scripture Texts arranged," is a very useful manual of subjects classified under their respective heads and illustrated by Scripture examples.

On the subject of this chapter, the inferential reading of Scripture, see Rambach's "Institutiones Hermeneuticæ," lib. iv., c. 3; Francke's "Guide to the Study of the Scriptures;" Claude's 'Essay on the Composition of a Sermon;" and especially, for illustrations, the " Commentary" of Matth. Henry, one of the richest storehouses of evangelical truth. Felicitous examples abound, also, in the writings of Rev. R. Cecil and Rev. W. Jay.

a See Lisco on the Parables.

PART II.

THE BOOKS OF THE BIBLE.

Introductory.

"Though many other books are comparable to cloth, in which, by a small pattern, we may safely judge of the whole piece, yet the Bible is like a fair suit of arras, of which, though a shred may assure you of the fineness of the colours and richness of the stuff, yet the hangings never appear to their true advantage but when they are displayed to their full dimensions and are seen together."-BOYLE: On the Style of Scripture.

1. We now come to the study of the books of the Bible. Subjects Already we have consideredalready con- The general divisions of Scripture: the two Testaments: the law, the prophets, and the holy writings of the Old: the Gospels, Epistles, and Acts, and the Revelation of the New: chapters, verses, and other sections:

sidered.

The claims of Scripture as genuine, as authentic, and as inspired, with the evidences of its claims (Chaps. i. ii.) :

The peculiarities of Scripture as a revelation of God, of man, and of the plan of salvation reconciling both, securing at once peace and holiness: a revelation gradually communicated, everywhere consistent; taught, however, without a formally-announced system, though all centring in the cross (Chap. iii. 1-5):

The principles of interpretation, and the use of external helps; the Spirit, above all, in which inquiries into the meaning of Scripture should be conducted (iv. especially § 2):

The systematic study of Scripture; the best methods of applying it to practical life, and the difficulties of various kinds connected with all these questions (v. vi. vii.).

Having thus viewed sacred Scripture as a whole, we proceed to examine particular portions and to apply more minutely the rules and principles already discussed.

The two Parts of the Bible.

2. The Bible is composed of two parts: the Old Testament and the New. The second containing a full revelation of the Divine will, and a plan of salvation addressed to all. The first containing not all

The two parts of the Bible.

probably that God revealed in early times to our race, but as much as he deemed it necessary to preserve. Every part of what is thus revealed being “profitable for instruction, for reproof, for rectification, and for establishment in righteousness."

3. The use of the first Testament is highly important: and Use of the a simple statement of the use will show the connection of the two.

first.

1. Though most of it was addressed to one nation, yet it enjoins much on man as man, and contains principles of morality which are universal and eternal. The precepts which were given to Adam, the decalogue, and the appeals of the whole book illustrate and enforce moral truth.

2. Much of the history of the Old Testament is the history of God's government. In that government he illustrates his own character and ours; and whatever advantage an inspired record of this kind can give, we derive from this part of the sacred volumes.

3. Further, the hopelessness of salvation by law is clearly taught in this earlier dispensation. The patriarchal faith, with its immediate or traditional communications ended in a corruption, which not even the Deluge could check. Solemn legal institutes, with rites and sanctions most instructive and awful, failed to preserve the people from idolatry, though the Great Legislator himself repeatedly interposed; and when. after the captivity, idolatry ceased, formalism and infidelity extended on every side, and at length prevailed (Part ii., Chap. iv.) In the meantime, the power of natural religion was tried among the heathen: and the result of the whole, the result of an experiment carried on under every form of government, amidst different degrees of civilization, with traditional knowledge and immediate light, is a demonstration, that in our fallen state, reformation by law is hopeless, and that unless some other plan be introduced, our race must perish. The Old Testament was given, therefore, in part to show us our sins, and to shut us up unto the faith (Gal. 3. 23).

4. To this new faith it is also an introduction, teaching to the spiritual and humble under the first dispensation, more or less of the plan of salvation to be revealed under the second. Hence its types, prophecies, sacrifices; hence assurances of pardon to the penitent, and the revelation of a God ready to forgive, though the procuring cause of pardon, the provision that was to reconcile justice and mercy is not fully stated, nor was it fully understood till the remedial work of Christ was accomplished.

Other purposes also were no doubt answered by this first dispen