CHAP. VI.-Or TEXTS TO BE DISCUSSED BY WAY OF SOME Texts must be discussed by way of observation XVI. Comparison of some subjects with other subjects { XXVII. Comparison of one part of a subject with another part of the same subject ESSAY ON THE COMPOSITION OF A SERMON. THE СНАР І. ON THE CHOICE OF TEXTS, 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", 1. Never 2 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 pleader; 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 entrance 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 matter 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: but 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 practise physic because he had learned philosophy," &c. Wilkin's Ecclesiastes. but this is a mistake; for preaching is not only intended to give the sense of scripture, but also of theology in general; and, in short, to explain the whole of religion, which cannot be done, if too much matter be taken; so that, I think, the manner commonly used in our churches is the most reasonable, and the most conformable to the end of preaching. Every body can read scripture with notes and comments to obtain simply the sense: but we cannot instruct, solve difficulties, unfold mysteries, penetrate into the ways of divine wisdom, establish truth, refute error, comfort, correct, and censure, fill the hearers with an admiration of the wonderful works and ways of God, inflame their souls with zeal, powerfully incline them to piety and holiness, which are the ends of preaching, unless we go farther than barely enabling them to understand scripture. To be more particular, regard must be paid to circumstances, times, places, and persons; and texts must be chosen relative to them. 1st, In regard to times. I do not, I cannot, approve of the custom of the late Mons. Daillé, who used to preach on the feast-days of the church of Rome, and to choose texts on the subjects of their feasts, turning them to censure superstition: I do not blame his zeal against superstition: but as for the Romish feasts, they are for the members of the church of Rome, and not for us; and, it is certain, our hearers will neither be instructed, nor encouraged by such sorts of subjects: methinks they should be preached seldom, and soberly. It is not so with particular times, which belong to ourselves, which are of two sorts, ordinary, which we call stata tempora, which every year return at the same seasons; or extraordinary, which fall out by accident, or, to speak more properly, when it pleases God. Of the first kind are Lord's-supper-days; or days which are solemnized amongst us, as Christmas-day, Easter, Whitsuntide, Ascension-day, New-year's-day, and Good-friday, as it is called. On these days, particular texts should be chosen, which suit the service of the day; for it would discover great negligence to take texts on such days, which have no relation to them. It is not to be questioned but on these days peculiar efforts ought to be made, because then the hearers come with raised expectations, which, |