Division as for prophecies for texts taken from disputes. for conclusions of long discourses for quoted texts for texts treated of in different views Division of the text after the order of the words How to divide a text in form Arbitrary divisions Some texts divide themselves Nothing must be put in the first branch of division that supposes a knowledge of the second Division of subject and attribute be-} 52 53 53 Sometimes the connection of subject and attribute How to divide when texts need much explaining How to divide texts of reasoning ing remembered must be connected together Subdivision Division must be expressed simply for the sake of be SJohn vi. 47. CHAP. V. OF TEXTS TO BE DISCUSSED BY WAY OF EXPLICATION. Preacher must understand the sense of the text comprehend the whole subject toge ther, and perceive the parts of have a general idea of theology study the nature of his text Two general ways of discussing a text; explication and observation Rules to determine the choice Difficult passages must be treated by way of expli cation 54 54 54 54 55 55 li-{ Explication of simple terms by comparison of phrases peculiar to Scripture of terms Syncategorematica sometimes not to be explained How to explain and illustrate a proposition exemplified Eph. i. 18. 102 105 Explication of propositions which contain divers truths Eph. i. 18 considerable in divers views which have different degrees of accom- {Psal. Ixix. 21 108 Exod. iii. 7, 8. 108 109 Inconsiderable propositions Prov. xv. 3. 109 as clear texts CHAP.VI.-OF TEXTS TO BE DISCUSSED BY WAY OF OBSERVATION. Some texts must be discussed by way of observation Some texts require both explication and observation Observations should generally be theological But in some cases they may be taken from other topics Topics nor vulgar As L. Genus II. Species III. Character of a virtue or a vice IX. Place X. Persons addressed XI. Particular state of persons addressed XIII. Consequences XV. Manner XVI. Comparison of some subjects with other XVII. Difference Rom. xii. 17. 135* XVIII. Contrast 142 'ZIX. Ground Examples. Page. XXVI. Distinction Cor. xv. 14.1 153 Definition 154 Division 154 How to compose them tory-types, &c. . CONCI In particular, some should be Violent XXVII. Comparison of one part of a subject with another part of the same subject CHAP.VII-OF APPLICATION. Discussion by application What.. What subjects should be discussed in this way Discussion of proposition, what Exordium, what Whether exordiums be necessary clear cool and grave engaging and agreeable simple and unadorned not common May sometimes be figurative Use of apophthegms Citations from profane authors In what cases they are proper They may be taken from common-places-sacred his CHAP. X.-OF THE CONCLUSION. What conclusions ought to be in general CHAP. VIII-OF PROPOSITION. Rom. viii.13. 180 180 CHAP. IX.-OF THE EXORDIUM. 196 ESSAY ON THE COMPOSITION OF A SERMON. CHAP. 1. ON THE CHOICE OF TEXTS. THERE HERE are in general five parts of a sermon, the exordium, the connexion, the division, the discussion, and the application: but, as connexion and division are parts which ought to be extremely short, we can properly reckon only three parts; exordium, discussion, and application. However, we will just take notice of connexion and division after we have spoken a little on the choice of texts, and on a few general rules of discussing them. *Bishop Wilkin says, "Preaching should have its rules and canons, whereby men may be directed to the easiest and readiest way for the practice of it. Besides all academical studies of languages, sciences, divinity, &c. besides all these, there is a particular art of preaching-Two abilities are requisite in every one; a right understanding of sound doctrine, and an ability to propound, confirm, and apply it to others. The first may be without the other; and, as a man may be a good lawyer, and yet not a good pleaders so he may be a good divine, and yet not a good preacher. One reason why men of eminent parts are so slow and unskilful herein, is, because they have not been versed in this study, and are therefore unacquainted with those proper rules and directions by which they should be guided in the attaining and exercise of this gift. It hath been the usual course at the university, to venture upon this calling in an abrupt, over-hasty manner. When scholars have passed over their philosophical studies, and made some little 1. Never choose such texts as have not a complete sense; for only impertinent and foolish people will attempt to preach from one or two words, which signify nothing. 2. Not only words which have a complete sense of themselves must be taken: but they must also include the complete sense of the writer, whose words they are; for it is his language, and they are his sentiments, which you explain. For example, should you take these words of 2 Cor. i. 3. Blessed be God the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, and stop here, you would include a complete sense; but it would not be the apostle's sense. Should you go farther, and add, who comforteth us in all our tribulation, it would not then be the complete sense of St. Paul, nor would his meaning be wholly taken in, unless you went on to the end of the fourth verse. When the complete sense of the sacred writer is taken, you may stop; for there are few texts in scripture, which do not afford måtter sufficient for a sermon; and it is equally inconvenient to take too much text, or too little; both extremes must be avoided. When too little text is taken, you must digress from the subject to find something to say; flourishes of wit and imagination must be displayed, which are not of the genius of the pulpit; and, in one word, it will make the hearers think, that self is more preached than Jesus Christ; and that the preacher aims rather at appearing a wit, than at instructing and edifying his people. When too much text is taken, either many important considerations, which belong to the passage, must be left out, or a tedious prolixity must follow. A proper measure, therefore, must be chosen, and neither too little, nor too much matter taken. Some say, preaching is designed only to make scripture understood, and therefore they take a great deal of text, and are content with giving the sense, and with making some principal reflections: entrance on divinity, they presently think themselves fit for the pulpit, without any further enquiry, as if the gift of preaching, and sacred oratory, was not a distinct art of itself. This would be counted very preposterous in other matters, if a man should presume on being an orator because he was a logician, or to practice physic because he had learned philosophy," &c. Wilkin's Ecclesiastes. |