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Elementary homiletics, or,
Rules and principles in t

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ELEMENTARY

HOMILETICS

OR

RULES AND PRINCIPLES

IN THE

preparation an^ preacbing of Sermons

BY

v/

The Rev. JACOB FRY, D.D.

PROFESSOR OF HOMILETICS AND SACRED ORATORY IN THE LUTHERAN
THEOLOGICAL SEMINARY AT MOUNT AIRY, PHILADELPHIA, PA.

SECOND EDITION, REVISED AND IMPROVED

PHILADELPHIA

BOARD OF PUBLICATION OF THE GENERAL COUNCIL

1522 ARCH STREET
1901

Copyright by JACOB FRY.

PREFACE TO THE FIRST EDITION.

Four years ago I had printed in pamphlet
form some rules and notes in my department
of Homiletics, for the use of students in the
Lutheran Theological Seminary at Mount Airy,
Philadelphia. To these notes others were added
from time to time, which, with the examples given
under the various rules, became sufficiently copious
to appear now in book form.

The book does not claim nor pretend to be a
treatise on Homiletics, nor a set of lectures on the
subject, in full form. That field is abundantly
covered ; but there seemed to be need of a text-
book giving only rules and explanatory notes,
which would form the basis of free lectures, which
are always preferable in the department of
Practical Theology, and give the instructor every
opportunity to make his own additions, comments,
and illustrations.

It may also be of helpful service to young
ministers, whether they have studied larger works

4 PREFACE TO THE FIRST EDITION.

on the subject or not, in presenting in succinct
form those elements and first principles and rules
in the preparation of sermons which should ever
be kept in view, but are too often overlooked or
forgotten. The examples given under many of
the rules will aid in understanding their force
and meaning.

Consisting, therefore, chiefly of such elements
and rules, and intended for those beginning the
great work of preaching, I have called this book
Elementary Homiletics, and as such send it
forth to find and fill its place.

JACOB FRY.

Philadelphia, Pa., 1897.

PREFACE TO THE SECOND EDITION.

At the suggestion of several teachers of Homi-
letics who have used this book in their class-
rooms, I have enlarged some of the explanatory
notes and added considerable material, so as to
make the rules and principles more readily under-
stood in their meaning and application.

The favorable criticism and hearty welcome
wherewith the book was received, and its first
edition so soon exhausted, is appreciated and grate-
fully acknowledged.

JACOB FRY.

Philadelphia, Pa., 1901.

CONTENTS.

PAGE

Preface to the First Edition 3

Preface to the Second Edition 5

Table of Examples 9

CHAPTER

I. Definition and Importance of Homiletics ...... II

Derivation of the Term 13

Invention. Choice of Subjects 18

II. The Selection of Texts 27

III. The Theme and Material of the Sermon 47

IV. Disposition or Division 64

Rules for Main and Sub-divisions 67

V. Methods of Division.. The Analytical 80

The Synthetical Method 89

VI. Methods of Division (Cont.) 96

The Prepositional, Interrogative, and Expository

Methods 96 — 108

General Remarks on Methods of Division I14

VII. The Introduction and Conclusion 119

VIII. The Composition of the Sermon 134

IX. Ornamentation of Language 152

Figures of Speech. The Use of Illustrations, and

the Imagination 158 — 163

X. Originality and Imitation 166

The Study of Models 172

XI. Declamation or Delivery. Vocal Culture; Utterance . 175

XII. Posture and Gesture 189

Methods of Delivery 196

XIII. Concluding Notes and Principles 204

Index 213

7

EXAMPLES OF DIVISION.

PAGH

Gen. i "3

ii 113

iii "3

xxviii 112

Ex. xxxiii : 18-19 97

Deut. xxxiii : 25 100

I. Sam. ii : 25 98

II. Sam. xviii : 29 106

Ps. xvii: 15 78

xix: 12 105

xliv: I 126

Ii: 10 105

Ixxiii : 24 106

Isa. xii : 3 85

xxi: 11-12 99

Matt, v: 15 77

V. 23-24 98

viii : 3 86

xi:28 83

xvi :l6 78

xx:8 99

xxi:28 82

xxi : 28-29 86

Luke ii : 49 98

vii: 9 74

xiv : 21 126

xiv :28 128

XV : 2 82

xvii 132 ^(>

xix:4l 107

xxii : 61-62 107

xxiii : 42 106

John i: 5 102

iv:9 92

PAGB

John viii 136 127

x;9 126

x:II 75

xi:28 105

xi: 40 115

xiii : 17 85

xix: 5 loi

Acts ii:47 105

iv : 23 100

ix:6 87

ix : 26 107

xvi 113

xviii : 27 lOI

xxii: 16 97

Rom. V : i 127

viii : 32 89

X : 9 88

xi: oZ "7

xiv: 12 104

Gal. v:6 83

V : 22-23 116

vi : 14 100

Eph. ii:8 85

iv: 13 93

jv : 30 103

I. Thess. iv: 16 102

II. Tim. iv: 7-8 74

Heb. ii: 18 84

xi : 2 103

Jas. i: 15 115

I. Pet. iv : 17 105

Rev. iii: 8 72

xxii : 13 128

HOMILETICS.

CHAPTER I.

DEFINITION AND IMPORTANCE OF HOMILETICS.
CHOICE OF SUBJECTS.

HOMILETICS is that branch of theology which
teaches the principles and rules according to which
sermons are prepared and delivered. It covers the
whole subject, science, and art of preaching or public
address before the congregation. Students come to
theological schools to become theologians, but chiefly
to become preachers. Homiletics is therefore the
chief aim and end of all theological study ; the com-
pletion and crown of the whole course.

Preaching is the chief business of the Christian
ministry, and the most frequent form of public speech.
More sermons are delivered in any year than all other
public addresses combined. In this fact there is an
element of strength and of weakness ; of strength,
because of the frequent opportunity to influence pub-
He thought and action ; of weakness, because this

11

12 HOMILETICS.

frequency brings the temptation to become careless
in preparation.

There is a wide difference between a sermon scantily-
prepared and a sermon erroneously constructed. The
latter may be found in sermons of elaborate prepara-
tion, and is a fault chargeable not to lack of time, but
lack of observance of the principles and rules of true
homiletics.

The objection that preaching is too sacred to be
made a matter of art, and too varied in its topics and
ends to be governed by rules and forms, is of no more
weight than when applied to any other business or
duty. Every sermon has two elements, divine and
human. It is divine in its substance, which is the
truth as revealed in God's Word ; but it is human in
so far as it is the product of human learning and skill
in its preparation and delivery. As a human product
every sermon is a matter of art, and as such demands
the highest skill and best method of which the
preacher is capable. In both elements it will show
the marks of its maker.

Rules in homiletics are meant to aid and not to
hinder the best and most effective kind of preaching.
" What is worth doing at all is worth doing well,"
and the greater and grander the work the more im-
portant is it to observe this rule. Truth may be pre-
sented in such overwroucrht or stiffened form as to

DERIVATION OF THE TERM. 1 3

lose its force and end, but true homiletics will put
the preacher on his guard against this as well as
other faults by which sermons are spoiled. Every
preacher will have some method or rule in his prep-
aration and preaching. The question is — which is
the best method and rule ? To aid students in find-
ing this out and becoming familiar with it, is the im-
portant purpose of this branch of study.

DERIVATION OF THE TERM.

The term Homiletics is derived from the Greek
ofuXkci), signifying both to assemble and to converse
together, and is repeatedly used in the New Testa-
ment. \_Sce Luke xxiv : 14, 15. Acts xx : 11, and
xxiv: 26. I. Cor. xv : 33.] From this is derived the
word Homily, which was the earliest form of public
discourse in Christian congregations, and from this
in turn comes the word Homiletics. The word Ser-
mon, from the Latin senno, has the same signification
as Homily, but generally expresses a more elaborate
and finished discourse. The term Postils is derived
from the first words in the sentence " Post ilia verba
textus," with which many homilies in the middle ages
began.

In the New Testament other words besides bfitlkco
are used to express the act and office of preaching.
The word first and most frequently used is xr^p'Jaao),

14 HOMILETICS.

which means to preach, to proclaim, to publish; and
the preparation and preaching of sermons has there-
fore been called by some keryctics, instead of homi-
letics, as expressing more exactly the sense which it
is intended to convey.

The two words really describe two different pur-
poses of preaching ; xripuaam meaning the public
proclamation of the gospel, while bfiiXico means the
instruction and edification of the congregation of
believers. The former word is used no less than
seventy times in the New Testament, and was em-
ployed by Christ in His great commission to His dis-
ciples, " Go ye into all the world and preach the gos-
pel to every creature." The word b[iiXeo) is never so
used, but in the few instances in which it occurs, as
above stated, signifies to talk and converse together.
Even when employed to describe Paul's preaching at
Troas (Acts xx: ii), it is translated "talked with
them."

A third term used in the New Testament to de-
scribe the act of preaching is fxaprupsco, which sig-
nifies to bear witness or testimony. This word is used
repeatedly in the first chapter of John's gospel to de-
scribe the preaching and office of John the Baptist.
Christ uses it in John xv : 27, when He told the dis-
ciples " Ye also shall bear witness, because ye have
been with me from the beginning." Paul also, in his

DERIVATION OF THE TERM. I 5

address to King Agrippa, describes his preaching as
" witnessing both to small and great," and in numer-
ous passages employs this word in its various forms.

So important is this phase of preaching, which
not only proclaims the gospel, but bears witness of
its truth, that a third term, martyrctics, has been
invented to express much more fully than " homi-
letics," the business of preaching.

A fourth term, halieutics, from dlttuco, to be a
fisherman, i. e., to " catch men," has been used by
some homiletical writers to express another idea of
the sermon ; that which regards preaching as an
art, " fishers of men," the art of persuading or
alluring; as when Paul tells the Corinthians,
" Nevertheless, being crafty, I caught you with
guile."

But none of these more recent terms has dis-
placed the term Homiletics in general use. Not
only is it because it is longer in use, but rather
because it expresses more exactly the purpose of
the sermon in our church services. The great
majority of those who attend these services are
believers, to whom the simple announcement or
proclamation of the gospel is unnecessary. Their
need is edification, information, and further instruc-
tion in God's Word. The preaching of pastors who
are settled over congregations is chiefly "for the

1 6 HOMILETICS.

perfecting of the saints, for the edifying of the body
of Christ."

The proclamation of the gospel and the testi-
mony as to its truth are intended for the outside
world ; for those who have not heard of Christ, or
those who have rejected or been indifferent to His
gospel. But i&^ of these hear our sermons, and
therefore the preacher's aim is chiefly to feed the
flock of Christ and to build them up in their holy
faith. This is the meaning of bfjidia), and the
science of preaching is therefore properly termed
Homiletics.

Nevertheless, the other terms mentioned should
not be ignored or forgotten. Unless the sermon be
a special one, all these elements, keryctic, martyretic,
and halieutic, as well as homiletic, should enter into
it. In ordinary congregations, some impenitent and
unbelieving persons will be found. To such, the
sermon should be a call and a testimony. It
should always aim at bringing souls to Christ, as
well as establishing and developing those who are in
Him. To have special " evangelistic services " and
sermons for the unconverted may have some good
results, but it is far bettei- to have every sermon
thoroughly evangelical ; adapted to those who are
without, as well as to those who are within. Thus
every sermon will be suited to all classes.

INVENTION. 17

THE ORDER OF PARTS.

Homilctics is usually divided into four parts :

1. Invention, or the selection of texts or topics,
and the gathering of material.

2. Disposition, or the division and arrangement of
the subject and matter of the sermon.

3. Composition, or the development, elaboration,
and style of the discourse.

4. Declamation, or its public delivery.

INVENTION.

The term Invention is derived from the Latin
Invenio, signifying to find, to discover, to contrive,
to procure ; and expresses the act of the mind in
searching out a text or theme, and finding out what
to say and how to say it. It may be in its begin-
ning an act of the imagination, as the artist sees in
his own mind the image before he touches the
marble or canvas ; or it may be a discovery, the
result of diligent study of the Scriptures, or re-
vealed to us in our own experience and observa-
tions of life.

Every sermon, therefore, is either a creation or a
discovery. The first comes as the result of care-
ful study of a text or topic selected, gradually
growing or unfolding until it takes final shape in

INVENTION.

the mind of the preacher. The other flashes sud-
denly before him as he is reading God's Word or
otherwise engaged. Verses and passages quite
famihar open themselves unexpectedly, and the
sermon is a new discovery; like a man finding a
vein of rich ore in a field across which he has often
passed, by the simple overturning of a stone.

This inventive faculty or gift of making or finding
a sermon should be cultivated and developed by
every preacher. It will keep his mind and heart
awake and active, give freshness and interest as well
as material aid to his sermons, and furnish a con-
stant source of pleasure and delight in his studies
and preparations for the pulpit.

In addition to this creation or discovery of the
sermon, four other things are usually included
under Invention, viz., the choice of subjects, the
selection of texts, the determination of the theme,
and the gathering of material.

THE CHOICE OF SUBJECTS.

The observance of the Church Year, with its
various seasons and appropriate lessons from the
Gospels and Epistles, ordinarily determines the sub-
ject of the sermon at the chief service on the
Lord's day.

Luther, in revising and reforming the Order of

THE CHOICE OF SUBJECTS. IQ

worship and public service, retained the observance
of the Church Year as it had come down from the
early ages of the Christian Church ; and while he
abolished many superfluous festivals, held fast to
the chief festivals and seasons, and their appro-
priate lessons for each Sunday and festival of the
year, selected from the Gospels and Epistles of the
New Testament.

The sermon should be in the line of the service
or the particular thought of each day, unless there
be some special and sufficient reason for changing it.

It is of great value that the unity of worship and
instruction should remain unbroken.

Occasions, however, will arise and circumstances
demand that other subjects be preached on be-
sides those contained in the pericopes. This will
generally be the case when there is a second or
evening service, and quite frequently also at the
first or morning service. In congregations where
services are held only on alternate Sundays, the
preacher must choose which of the lessons is the
more important, and be careful that no chief thing
of Christ's life or teaching be omitted.

For all such occasions when a choice of sub-
jects outside of the regular selections falls to the
preacher, it is important to have some rules and sug-
gestions for his guidance.

20 INVENTION.

SUBJECTS TO BE AVOIDED.

1. Those irrelevant to the purpose of preach-
ing. Such as sermons on abstract metaphysics ; on
natural philosophy and science ; the mechanical arts
or agriculture ; mere social or sanitary questions ;
partisan politics, etc.

Sometimes there may be need of and propriety
in a brief allusion to such topics, but they should
never supplant the gospel by being made the sub-
ject of an entire discourse.

2. Certain great subjects, belief in which should
be taken for granted, and which could not be
covered in an ordinary sermon. Such as the exist-
ence of God ; the immortality of the soul ; the
general evidences of Christianity, etc. Attempts to
prove or explain great truths like these often raise
doubts rather than confirm faith, and at best pro-
duce but little benefit. It is unwise to disturb good
foundations.

3. Nor should subjects of great terror and
awe be made the topics of entire sermons. We
are to declare the whole counsel of God and not
keep back any of His warnings, — but terrible things
should not be discussed too familiarly, but pre-
sented as motives in the application of sermons
rather than made the chief topic.

SUBJECTS TO BE AVOIDED. 21

4. Controversial sermons should be avoided
except the occasion be imperative. The pulpit is
not the place for the criticism and condemnation of
brethren who differ from us, unless the difference
amounts to fundamental heresy. Nor is it the
place for any personal controversy or grievance a
minister may have with members of his congre-
gation.

5. All sensational topics, including whatever
is merely odd and curious, are to be religiously ex-
cluded. The temptation to select and announce
such topics to attract a crowd is very great, but it is
a confession of pitiable weakness to be compelled to
resort to them, and a perversion of God's gospel
and grace to employ them.

Not every topic or sermon which creates a sensa-
tion, however, can be called sensational preaching.
Every sermon ought to produce a sensation in the
soul of the hearer, and if it fails to do so it is a
weak sermon. The preaching of our Lord pro-
duced a sensation which roused the hopes of Israel
and the wrath of the scribes and Pharisees. The
people were astonished at His teaching, for He
taught them as one having authority, and not as the
scribes. John the Baptist produced such a sensa-
tion when he preached in the wilderness of Judea
that all Jerusalem and the region round about went

22 INVENTION.

out to hear him. Paul's preaching produced such a
sensation at Antioch that " almost the whole city-
came together to hear the word of God." Luther's
preaching produced a sensation which shook not
only the hearts of men, but the thrones of empire,
from the shores of the Baltic to those of the Medi-
terranean Sea. In the right sense, it would be a
good thing if all our sermons were more sensa-
tional.

But if by the term is meant the preaching which
aims to be odd and eccentric, which plays with Holy
Scripture as with a foot-ball, or which sets aside the
Word of God and selects its themes from anywhere
and everywhere else, — which advertises itself in bold
headlines and with misrepresentations, — which leaves
nothing undone to draw a crowd and everything un-
done to save a soul, — such sensational preaching is
worse than weak, it is wicked. It is a perversion not
only of the Word of God, but of the whole design
and purpose of the pulpit. It is a surrender to the
enemy. It is a confession that the gospel is a fail-
ure, and that a substitute must be found for it, and
that the truth, as it is in Jesus, has had its day, and
must be supplanted by something more suited to the
public taste. It creates a distaste for the preaching
which converts sinners and builds up believers, and
a demand for that which will astonish and amuse.

SUBJECTS TO BE CHOSEN. 23

This sort of topics for preaching, like spurious re-
vivals, may overcrowd churches for a time, but is
soon exhausted, and then the fearful reaction comes,
in which the whole cause of the gospel is made to
suffer.

SUBJECTS TO BE CHOSEN.

The whole range of Christian doctrines and
duties, together with subjects pertaining to church
life and personal experience, will furnish a great
variety of topics which are always proper and profit-
able.

We have already spoken of the topics selected for
each Sunday of the church year. These include the
chief facts concerning redemption, both in the life
and teaching of our Lord and in the writings of His
disciples. But they do not include everything in the
New Testament. " All scripture is given by inspiration
of God, and is profitable for doctrine, reproof, correc-
tion, and instruction in righteousness," and none of
its facts or teachings should be neglected. The Old
Testament also, in its histories, prophecies, promises,
and warnings, presents subjects in great variety and
of deep interest, as pulpit themes and topics.

In selecting your subject out of this variety,
several considerations should guide you.

I. Take the subject which lies most upon your
heart, and to which you seem to be most drawn.

24 INVENTION.

Subjects of doctrine, duty, or experience will often
suggest themselves, and ask and urge a hearing.
These may be the promptings of the Holy Spirit
"who guides us into all truth ; and out of the abun-
dance of the heart, the mouth will speak readily.

2. Consider the state and needs of the congre-
gation and what will be most profitable for them at
the time. Not always what you feel like choosing,
but what they need, should often decide your choice.

Here the inclination to give preference to church
activities may need to be restrained. The need of
instruction in certain doctrines which are not un-
derstood or appreciated may be greater. Many a
preacher shrinks from doctrinal topics because they
are more difficult to himself, as well as unpopular
with his hearers. This unpopularity may be his own
fault. Doctrinal sermons and subjects can be pre-
sented in a way which gives them an absorbing in-
terest to any congregation. They lie at the founda-
tion of all Christian life and duty, and their proper
presentation will often do more to produce activi-
ties in a congregation than if activities only are
urged. A simple, earnest sermon on " Christ sacri-
ficing Himself for the salvation of men" may bring
out larger contributions than a sermon on " the
neglect of church members to pay their just dues."

But whether in the line of instruction in doctrine

SUBJECTS TO BE CHOSEN. 2$

or in urging to greater activity and consistent life,
the needs of the congregation should be duly con-
sidered.

3. Consider what will be suitable and appro-
priate to the occasion ; to the day or season of the
year, etc., which would add interest and give special
point to the sermon. Such especially would be times
of special incidents, calamity, or public concern, etc.

A good sermon will fall without effect if its topic
is inappropriate to the occasion when it is preached,
and a sermon otherwise very ordinary may produce
a lasting and profitable impression because it is in
the line of some special occurrence or public atten-
tion at the time.

Also days set apart for Thanksgiving or for fast-
ing, appointed by the civil authorities — and also the
Sundays nearest the Fourth of July, Washington's
birthday, and other national holidays, will give
opportunity for sermons of a national character,
which may be useful and should sometimes be
preached. They should never be of a partisan
character, discuss purely political questions, nor
criticise the rulers of the land. These occasions
should be used to remind the people that our gov-
ernment was founded by Christian men on religious
principles, that our national prosperity depends on
the continued favor of God, and that our laws

26 INVENTION.

should ever be in accordance with the teachings of
His Word.

4. Consider what has been neglected. Keep
a record or hst of subjects as you preach on them,
and an occasional examination of this will reveal
what important subjects have been unintentionally
omitted, which should be presented.

CHAPTER II.

THE SELECTION OF TEXTS.

When a subject has been chosen, the next step is
the selection of a suitable text of Scripture as the
foundation of the sermon. This order may be re-
versed, /. e., the text may occur first and decide the
topic or theme of the sermon, rather than the topic
or subject decide the text. It depends on whether
the sermon is to be topical or textual in its general
treatment, and the order in which the one precedes
and suggests the other is of no account. We placed
the choice of subject first, simply because it is the
natural order.

Concerning the selection of texts, we give the
following rules and statements :

I. Every sermon should be founded on a text,
i. e.y on some passage of Scripture. Only in extra-
ordinary circumstances, as in delivering a discourse
on some special occasion or some topic outside the
usual range of sermons, should this rule be dis-
pensed with, — as it is better to take no text than to

put into one what was never intended.

27

28 INVENTION.

2. The advantages and benefits of having a
text are :

{a) It keeps us to the true idea of preaching, viz.,
to explain and enforce the Word of God. A sermon
is not a mere rehgious address or exhortation. It
proceeds from the Word of God, leads into that
Word, continues with that Word, and attains its
highest purpose and end in making clear and plain
the meaning of that Word.

{b) The text gives strength and authority to the
discourse. The power of the pulpit consists in the
fact that its occupants can say " Thus saith the
Lord." Without this foundation the sermon loses
its claim that men should hear, believe, and obey it.
The text therefore is the ground and pillar of the
sermon.

(c) It is a great aid to the preacher in preparing
his sermon, and to the hearers in remembering it,
as it fixes the mind on some definite statement or
expression.

{d) While preventing the preacher from wander-
ing away into unprofitable topics, texts of Scripture
also furnish the richest variety of thoughts, arguments,
and illustrations the mind or heart can desire.

3. The sermon must be really based upon the
text, the thought of which should run through the
entire discourse. It is a misuse of God's Word to

THE SELECTION OF TEXTS. 29

take a passage from it as the text of the sermon, and
then make no further use of it or allusion to it. This
is making it a pretext instead of a text. On that
portion taken as the text, the sermon is constructed
and developed. The text is therefore not merely the
beginning of the sermon, but that on which it rests
for its assertions, authority, and power; and the
meaning, spirit, and life of which must pulsate through
it from beginning to end.

4. Texts should neither be too long nor ab-
surdly short. If a very extended passage is selected
(except for Expository preaching), the mind is con-
fused by the variety of subjects included, and the
text is not easily remembered. Texts may be very
short if they cover the entire theme of the sermon,
and give the sense of the passage, e. g., " God is love,"
"Jesus wept," " Maran-atha," "And he said. Come,"
etc. But usually to select but one or two unimpor-
tant words, as has sometimes been done, seems like
trifling with the Word of God and the great business
of preaching. A sermon on the New Testament ful-
filling the Old was based on the words, " This was
that ; " and another on Excuses had for its text the
single word "But." Such trifling cannot be too
severely condemned.

5. Passages should not be chosen for texts
simply because they are unusual and striking,

30 INVENTION.

if they do not teach what the sermon is meant to set
forth. A sermon by a popular preacher, on the
value of public meetings in which Christians relate
their religious experience and give personal testi-
mony, was based on Ps. cvii : 2, " Let the redeemed
of the Lord say so." Any inteUigent hearer who
knew the connection and meaning of this passage
might be amused, but neither convinced nor edified,
by the sermon.

" Run, speak to this young man " (Zech. ii : 4) is a
favorite text for sermons on rescuing young men from
a life of sin. But that text refers to the prophet Zech-
ariah himself, who was a young man when he
prophesied as the servant of God. " I have a mes-
sage from God unto thee" (Judges iii : 20) is another
text which has been used as a call from the pulpit to
the unconverted. But the " message " in that text
was a dagger with which Ehud assassinated Eglon ;
surely not a very fit figure of God's voice in His
Word. To wrest Scripture in this way, in order to
find striking texts, sets the Word of God entirely at
naught, pays no attention to its meaning, and brings
preaching into disrepute and contempt.

So, too, mere incidental sayings or statements in
Scripture, which contain no doctrine or important
fact upon which to base an edifying sermon, should
not be chosen for texts. Some little incidental

THE SELECTION OF TEXTS. 3 1

statements may be and are rich in instruction and
suggestion, and have been used to great advantage;
but ordinarily it is better and safer to select pas-
sages in which truth is more fully and directly
taught.

6. It is a mistake to give preference to Old
Testament texts, rather than those taken from
the New. There is a temptation to do this from
the fact that Old Testament texts are less familiar,
or are generally connected with an attractive story.

But while the entire Bible is our storehouse or
armory from which our supplies are drawn, we must
not forget we are ministers of the New Testament
rather than of the Old.

Old Testament texts may be admirably employed
to illustrate the New, but texts which teach posi-
tive truths and doctrines are far stronger than those
which simply illustrate by comparison or figure.
Christian doctrine, duty, and life do not rest on the
Old Testament, but on the New, and the latter
should therefore be our chief text-book.

7. This brings up the question whether it is
proper to use texts by way of accommodation,
i. e., to select a text for the purpose of illustrating
some truth to which the text has no reference or
connection. £. g., Dr. Ruperti's sermon on " God's
love to sinful man," his text being II. Sam. xiv: 33,

32 INVENTION.

"The king kissed Absalom"; or Dr. Seiss' sermon
on " People who start for heaven but never get
there " — his text being Gen. xi : 32, " Terah died
in Haran " ; or Dean Stanley's sermon on " The dis-
couragements of God's servants " — based on the
remark of Elijah's servant, "There is nothing"
(I. Kings xviii : 43) ; and many other examples
which might be given, for the custom of treating
texts by way of accommodation is very common.

The chief objection urged against it is that it is
an unauthorized use of the sacred narrative, and
puts a meaning into it which was never intended.
Is not this as reprehensible as to use an unfinished
statement in Scripture as a text, or to wrest it en-
tirely from its connection ? If we put a meaning
into a passage which evidently was not in the
writer's mind, are we really expounding God's
Word, or are we making it suit our own fancy?
In a word, may preachers accommodate texts to
suit their sermons, or are they bound to accommo-
date the sermon to the text?

These are serious questions, not to be lightly
dismissed or overruled. But at the same time we
should consider that these objections can be urged
against the spiritualizing of the miracles and other
acts of our Lord, which has always been regarded
as proper when kept within bounds ; as the cure of

THE SELECTION OF TEXTS. 33

Bartimeus is an illustration of the cure of those
spiritually blind, etc.

Where texts are chosen by way of accommoda-
tion and used cautiously and wisely, there is force
in the argument in its favor that it opens up the
historical parts of the Bible as a rich field for sug-
gestive texts. And it really does no violence to
God's Word, provided the truths presented and
illustrated thereby are really taught in other parts
of the Bible. It is employing the art and power of
illustration drawn from the Word of God itself, and
attracts attention from the start through the story
or narrative on which the sermon is based.

Not necessarily is it going too far to take texts
from the Old Testament to show how they are ful-
filled in the New. This applies not only to its
prophecies, but also to its narratives, histories, and
promises. The writers of the Old Testament needed
not always to understand the deepest meaning of
the sayings they recorded. The full light of the
New Testament was necessary to see and under-
stand the real import and significance of the Old.
As our Lord's crucifixion revealed the true meaning
of Abraham being required to offer Isaac, or of Moses
smiting the rock in Horeb, so we can now perceive
great truths in much of the Old Testament histories

of which the writers themselves may have had no
3

34 INVENTION.

understanding. It is therefore not only lawful, but
commendable, to search those ancient storehouses
of Gospel truth, and set our discoveries before our
congregations.

Furthermore there is divine warrant for such use of
texts in the fact that many things in the Old Testa-
ment history were types of the Gospel and are so
explained by Christ and the Apostles ; as in John
vi- 31-35, hi which Jesus applies the story of the
Manna to Himself; or I, Cor. x : 4, where Paul says
the rock smitten by Moses " was Christ"; or Gal.
iv : 19, "Which things (Sarah and Hagar) are an
allegory"; or Heb. xi : 19, where it is said Ab-
raham received Isaac " in a figure " ; and in vs. 26,
Moses is said to have " esteemed the reproach of
Christ greater riches than the treasures in Egypt,"
etc.

Under proper limitations, which the conscientious
preacher will always observe, the use of texts by
way of accommodation, not for teaching but illus-
trating truth, is justifiable and sometimes of special
value. Texts thus chosen cannot be used to teach
or establish Gospel truths. Only texts which
directly declare and positively set forth Christian
doctrine can so be employed. But many incidents
and occurrences mentioned in the Bible, aid wonder-
fully in giving interest and lustre to these truths and

THE SELECTION OF TEXTS. 35

are of great service when used by way of illus-
tration.

8. Another general rule in selecting free texts is
to give preference to such as are really God's words.
Many sayings in the Bible were uttered by heathen
or wicked people, those who were God's enemies,
and even by Satan himself. Sermons are not
unusual on Job i : 9, " Doth Job fear God for
nought ? " the purpose being to teach no man
serves God without being rewarded. This is true,
but surely Satan ought not to be the person to
teach it. Unless the preacher is careful to state
whose words they are and why he chooses them,
such texts may be mischievous to those familiar
with their origin. It would seem strange to take
that text when the words of our Lord in Matt, xix :
29, would be more suitable and forcible.

After our Lord's statement to His disciples in
John xvi : 12-14, it would not be proper to say that
the teaching of the Apostles is inferior in impor-
tance to His own. While the words which fell from
His lips should ever have the first place, the doc-
trines taught by His Apostles after His death and
resurrection, and especially after the gift of the
Holy Spirit at Pentecost, must not be held in less
regard. The great doctrine of the atonement could
not be fully set forth until after the sacrifice had

36 INVENTION.

been made, nor the cleansing power of His blood
until that blood had been shed.

But alike in the gospels and epistles, sayings are
introduced which fell from uninspired lips, and often
from the enemies of the truth, which if used at all
as texts must be used with careful explanation.
The sayings of Pilate, Felix, Festus, Agrippa, etc.
have frequently been taken as forcible texts to show
the delusions and excuses of worldly minds, but
inspired words uttering positive truths present a
much stronger foundation for a sermon.

9. Texts should not be taken from the Apoc-
ryphal books. While they are printed in some
editions of the Bible and have a certain value, they
are not the inspired Word of God, and should not
be used as texts. For the same reason several pas-
sages in the canonical books, like John v : 4, and
I. John V : 7, which are now regarded by the best
authorities as interpolations, should not be taken.

10. Ordinarily the text of the sermon for the
chief service of the day should be taken from the
Gospel or Epistle for that day, either whole or in
part.

These lessons for each Sunday of the year, called
pericopes {i. e., taken out of the Scriptures), are pas-
sages selected because appropriate to the particular
fact or thought assigned to each day, and embrace

THE SELECTION OF TEXTS. 37

the chief points in the history of redemption.
They are of very ancient origin, dating back to the
time of Jerome. At the time of the Reformation,
Luther retained them, with a few alterations, and
their use is still observed in the lessons read at
public services because the selection has been judi-
ciously made, completing in the course of each
year every essential of our Christian faith.

The advantages of preaching on these pericopes
may be briefly stated :

{a) It makes Christ the centre and theme of
our sermons and presents the chief facts of His life
and the doctrines He taught, in regular order once
every year. It is therefore eminently Christian.

Every important fact in His life. His birth, public
acts and ministry, sufferings, death, resurrection and
ascension, is thus brought before the congregation
in regular order ; and thus what He did and what
He taught form, as they should, the great themes
of our preaching.

{J}) It accords with and preserves the ciiltus and
spirit of our church, which bases her order of wor-
ship and instruction upon the church year. It is
therefore eminently churchly. It has been a mark
of distinction by which our church has been recog-
nized, and should not be abandoned without good
cause. It may have crippled the freedom of the

38 INVENTION.

pulpit where the law of the land couipelled their use
and allowed no deviation under any circumstances,
but that is no argument against their ordinary use
under the liberty we possess. We should hold fast
to that which the church has decided is good, and
preserve the unity of the faith aild of the Spirit.

{c) It maintains the communion of saints in
furnishing the same topic and thought for all con-
gregations assembled on any particular day. Even
those churches which reject the use of these peri-
copes, recognize in their international lessons the
value of all believers having the same Scripture
lessons or topics of study and prayer on the same
day, throughout the world. There is something
helpful as well as delightful in knowing that
God's children, no matter how widely separated by
distance, are united by the same particular phase of
gospel truth, and are listening to sermons on the
same topic, wherever they are assembled on any
Lord's day.

{d) It preserves the congregation from being
subject to the special whims, likes or dislikes of the
preacher in his choice of texts and topics. He may
be indifferent to or prejudiced against some impor-
tant fact or truth of the gospel, and if left to his own
free choice, may never present it to the congregation.
Or he may have a fondness for some one class of

THE SELECTION OF TEXTS. 39

texts, and use them continually to the exclusion of
others which may be more important. The peri-
copcs will furnish the variety which our sermons
should have, and are adequate for the presentation
of all the essential truths of Christianity.

{e) While thus guarding the interests and rights
of the congregation, it, at the same time, saves the
preacher the perplexity and loss of time incident to
selecting texts at random. Every preacher knows
how much valuable time is lost in deciding the topic
and text for his next sermon, and it is a great relief
and welcome guide when our Mother-Church tells
us in advance what is to be our topic and should be
our text.

As intimated above, we are very far from believing
or advocating the compulsory use, by ecclesiastical
enactments or otherwise, of these pcricopes as the in-
variable texts for the sermon at the chief service of
each Sunday. The Word of God is not bound, and
Luther made a great discovery in the library at Er-
furt when he found there was a great deal in the Bible
which was not in the pericopes. Some of the most
precious things in the New Testament, e.g., the par-
able of the prodigal son, the conversation of Christ
with the woman of Samaria, the restoration of Peter,
the best chapters teaching justification by faith, etc.,
do not occur in the lessons for any Sunday in the

40 INVENTION.

year, and ought at times to be the subject of sermons.
But with the hberty which the church allows for all
such exceptions, the ordinary and customary use of
the regular lessons as furnishing the texts for ser-
mons, is of great value, as we have shown in the five
arguments given, and should not be set aside except
for good and sufficient reason.

II. Other texts, not in the pericopes, but appro-
priate to or suggested by the particular thought
of the day or season of the church year, may be
used to great advantage. Many such texts can be
found both in the Old and New Testaments which
will bring out such particular thought equally well,
and sometimes in more striking form than the peri-
copes themselves. While maintaining the church-year
idea, they give variety and interest to our sermons
beyond what is possible when the texts are always
chosen from the Gospel or Epistle for the day.

For example, on the first Sunday in Advent, texts
containing prophecies, types, and promises concern-
ing Christ, will be appropriate ; and such passages as

Ps. cxxx : 6. " My soul waiteth for the Lord more
than they that watch for the morning."

Sol. Song V : 2. "I sleep, but my heart waketh :
it is the voice of my Beloved that knocketh, saying
Open to me."

Acts iii : 24. " Yea, and all the prophets from

THE SELECTION OF TEXTS. 4 1

Samuel, as many as have spoken, have Hkewise fore-
told of these days."

Heb. i : 1-2. " God, who at sundry times and in
divers manners spake in time past unto the fathers
by the prophets, hath in these last days spoken unto
us by His Son."

Heb. xi : 13. "These all died in faith, not having
received the promises, but having seen them afar off,
were persuaded of them and embraced them." A
similar text is I. Pet. i : lo-i i.

II. Pet. i : 19. " We have also a more sure word of
prophecy ; whereto ye do well to take heed, as unto
a light that shineth in a dark place, until the day
dawn, and the daystar arise in your hearts."

Rev. iii r 20. " Behold, I stand at the door and
knock : if any man hear my voice and open the door,
I will come in to him, and will sup with him, and he
with me."

On the second Sunday, the many texts concern-
ing Christ's second coming will be in place, as
well as texts like Luke xviii : 8, " When the Son
of Man Cometh, shall He find faith on the earth?"
Or xix : 13, "Occupy till I come."

On the third and fourth Sundays, texts relating
to the character, mission, and work of John the
Baptist will give variety to Advent sermons, such
as Acts xiii:25, "John fulfilled his course."

42 INVENTION.

John i : 7, " The same came for a witness, to bear
witness of the Light, that all men through him might
believe."

John V : 35. " He was a burning and a shining
light."

In a more subjective sense, texts on the prepara-
tion of the heart to receive Christ may be used with
good effect during this season.

The Epiphany season brings before the congre-
gation not only the manifestation of Christ to the
Gentiles, but His entire public life, ministry, and
teaching. Texts referring to Christ as our teacher,
example, etc., belong here, — such as Acts x : 38,
" Jesus of Nazareth, who went about doing good."
Acts xxvi : 26, " For this thing was not done in a
corner," — on the publicity of Christ's life.

Luke ix : 56. " The Son of man is not come to
destroy men's lives, but to save them."

Matt, vii : 28-29. " The people were astonished at
his doctrine : for he taught them as one having
authority, and not as the scribes."

I. Peter ii : 2 1 . " Leaving us an example, that
ye should follow His steps."

Matt, viii : 20. " Foxes have holes, and the birds
of the air have nests ; but the Son of man hath not
where to lay his head."

IL Cor. viii : 9. " Ye know the grace of our Lord

THE SELECTION OF TEXTS. 43

Jesus Christ, that, though he was rich, yet for your
sakes he became poor, that ye through his poverty
might be rich."

Missionary sermons also are very appropriate to
this season, and will suggest numerous texts.

The season of Lent is especially rich in appro-
priate texts, many of which, as in Advent, will be
found in the types, sacrifices, and prophecies of the
Old Testament. On the first Sunday, which brings
before us Christ tempted of the devil, suitable texts
will be

Ps. xvii : 4, " By the word of thy lips, I have kept
me from the paths of the destroyer."

II. Cor. ii:ii. "Lest Satan should get the
advantage of us ; for we are not ignorant of his
devices."

Heb. ii : 18. "For in that he himself hath suf-
fered being tempted, he is able to succor them that
are tempted."

I. John iii : 8. " For this purpose the Son of God
was manifested, that he might destroy the works of
the devil."

Texts for sermons on the sufferings of Christ
will be found in Isa. liii, and throughout the Epistle
to the Hebrews, e. g., ii : 10, 14, 17, 18 ; iv : 15 ; v :
8-9; vii: 25-26; xii : 2-3. Lent is also the season
for sermons on penitence and humiliation, and on

44 INVENTION.

the trials and sorrows of life, texts for which abound
in every part of the Bible.

The Easter season, extending to Ascension day,
will be found short enough for sermons based on or
suggested by our Lord's resurrection. The dif-
ferent appearances of the risen Lord will furnish
topics and texts of wonderful interest, as will other
passages like

Isa. lxiii:i. "Who is this that cometh from
Edom, with dyed garments from Bozrah ? this that
is glorious in his apparel, travelling in the greatness
of his strength ? I that speak in righteousness,
mighty to save."

Matt, xxi : 42. " The stone which the builders
rejected, the same is become the head of the
corner."

II. Tim. i : 10. " Our Lord Jesus Christ, who hath
abolished death, and hath brought life and immor-
tality to light."

I. Pet. 1:3. " Blessed be the God and Father of
our Lord Jesus Christ, which according to His
abundant mercy hath begotten us again unto a
lively hope by the resurrection of Jesus Christ from
the dead."

Rev. i : 18. "I am he that liveth, and was dead;
and, behold, I am alive forevermore, Amen ; and
have the keys of hell and of death."

THE SELECTION OF TEXTS. 45

So too Rev. V : 5~6. (The lamb changed to a
hon.) Heb. xiii : 20-21, etc.

These are but few out of many which might be
mentioned to show how other texts besides those
in the pericopes can be used, while the church-
year thought is carefully observed.

12. As a rule, it is not wise to choose the
same texts which have been repeatedly preached
on before. The wise householder brings out of the
storehouse things new and old. Claus Harms's
reply to a question about repeating old sermons,
was " O sing unto the Lord a new song." His
objections to being altogether confined to the Gos-
pels for the day, in the matter of texts, are interest-
ing and forcible. While the extended passages
which form these pericopes give great variety of
topics of discourse, and therefore are not open to
the objection to the repeated use of the same short
texts, it is wise often to take other texts appropriate
to the particular Gospel, day, or season of the
church year, rather than always to use the words of
that particular Gospel.

It is hard to make a new sermon on a text fre-
quently used before, and the Bible is very full of
new ones which the diligent student is not long in
discovering. To choose a text only because it is
unfamiliar is a mistake, but the mistake is not much

46 INVENTION.

less to take familiar and oft-used texts when new
ones, equally important, appropriate, and instructive
can be had for the searching.

13. A convenient blank-book in which to note
texts as they occur to your mind in your studies or
pastoral work, is a help in choosing texts. The
particular thought, purpose, application, or arrange-
ment which strikes the mind at the time, should
also be noted.

CHAPTER III.

THE THEME AND MATERIAL OF THE SERMON.

THE DETERMINATION OF THE THEME.

By the theme is meant the subject or topic of
a sermon stated as a proposition. It is this propo-
sitional form which makes it differ from the mere
title of the discourse.

The terms subject and theme are often used
interchangeably, — but properly the subject or title
is expressed in a single word or phrase, while the
theme is a concise statement of what we propose
to do with the topic or text announced. Thus on
John xiv: 23, the title of the sermon would be,
" Love to Christ," but the theme should be, " Obe-
dience to Christ is the best proof of our love to
Him." On Prov. xxii : 6, the title would be, " The
children of the Church," but the theme " The duty
of the Church to educate and train her children."
On Rom. v: i, the subject is Justification, but the
theme " Faith in Christ is the only ground of our
justification with God."

Sometimes the text itself is expressed in such
form and language as to need no further proposition

47

48 INVENTION.

or theme, e. g., Matt, v : 8, " Blessed are the pure
in heart, for they shall see God." Or Matt, ix : 6,
" The Son of Man hath power on earth to forgive
sins." These need no clearer statement.

So too the title or topic of the sermon may be
sufficiently comprehensive and need no separate
theme. On Gal. v : 6, " Faith which worketh by
love;" if the title is "The three elements in Chris-
tian life," it will be sufficient. So if on Matt, xxi : 28,
the title of the sermon is " Laboring in God's vine-
yard;" or on Rom. vii : 12, "The excellence of
God's law," no separate theme is necessary.

USE AND ADVANTAGES OF THE THEME.

The use of a theme as a special feature in the ser-
mon came in with the scholastic method of preach-
ing. As long as preaching kept the form of the
homily and was chiefly an exposition of the Script-
ures, a particular theme was neither thought of nor
necessary. But when the selection of distinct topics
for more formal presentation and discussion in the
pulpit came into use, some specific statement of the
subject to be discussed became necessary after a
general introduction, and this was known as the
theme of the sermon. It was carefully worded and
made sufficiently comprehensive to be the basis of
the divisions of the discourse. It was the propositio.

USE AND ADVANTAGES OF THE THEME. 49

out of which sprang the qiicestioncs or chief heads
of the sermon, according to the scholastic method
of preaching. Sometimes this theme took the
form of a question, in which case the answers to it
formed the homiletical division.

The theme is a much more prominent feature of
the sermon among German divines than among
EngHsh. In Enghsh discourses the division generally
is based on the text itself, but in German it is based
on the particular theme drawn from the text. One
reason for this is the custom among Germans to take
the entire Gospel for the day as the text much more
frequently than English preachers do. When the
same text is used on the same Sundays for a series
of years, the inventive faculties of the preacher are
taxed to the utmost to discover a new theme or line
of thought with which to interest as well as edify
his hearers. Hence the theme assumes an impor-
tance and occupies a prominence in German homi-
letics, almost unknown in English.

The homiletical skill of Reinhard, the court-
preacher at Dresden a hundred years ago, appears
chiefly in the variety and richness of his themes
drawn from the same text, as he was required by
law to confine himself to the Gospels selected for
each Sunday. On the Gospel for the seventh
Sunday after Trinity (Mark viii : 1-9), the miracle

50 INVENTION.

of feeding the four thousand, he has the following
themes :

" God can and will bring much out of little."

" The virtue of contentment." (Their food was
very simple.)

"The manner in which God supplies our daily-
bread is wonderful."

" How we should receive and give in times of
scarcity."

" Why Christ repeatedly led his hearers to soli-
tary places."

"The silent influence of goodness." (They re-
mained three days with Him.)

" Our condition would be miserable if God did
not amend the faults into which our imprudence
leads us." (They came without supplies.)

" The remarkable connection God has established
between our religious improvement and the supply
of our daily wants."

"Time judiciously expended in religious exercises
promotes even our temporal interests."

"The remarkable fact that the disciples never
asked Christ to perform, miracles."

But even among German preachers the theme no
longer has the prominence it formerly had. The
late Dr. Mann, in his lectures on homiletics, gave this
among other rules : " Do not trouble yourself much

USE AND ADVANTAGES OF THE THEME. 5 1

about the thema. In hunting after a thema, many
a man lost the real nerve of the text. Elucidate
and apply your text practically ; perhaps all at once
a thema will be found. If not, no matter — if only
justice is done to the text, and through it to the
souls of the hearers,"

Even Luther makes but little of the theme, and
states it to be a feature of his sermons that he
preached without any thema ; the reason being his
preaching was largely textual and expository.

Nevertheless, it will aid not only the preacher in
his preparation and delivery, but the people in
understanding and remembering the sermon, if a
definite purpose or line of thought is decided upon
and announced before the discussion begins.

There should be such definite purpose in every
sermon, and the congregation should know what it
is, and to express this is the use and purpose of the
theme. It is the trunk of the tree of which the
text is the root, and the divisions are the branches.
It extends through the entire sermon, and gives it
unity and strength.

In textual sermons a theme is less important than
in topical, because in textual sermons the object is
to explain, illustrate, and apply the text in all its
parts ; while in topical sermons there is but one sub-
ject, and it is important to state our purpose or

52 INVENTION.

mode of treatment in a distinct proposition or
theme.

The theme need not always be formally an-
nounced. Where the sermon is a discussion of a
particular topic, the theme of course should be
stated before the discussion begins. But sometimes
it is better to let the theme, like the divisions, gradu-
ally unfold itself as the sermon progresses. This
is especially the case where the announcement of
the theme would arouse prejudice or antagonism in
the minds of the hearers.

RULES CONCERNING THEMES.

1. The theme must be drawn legitimately from
the text. There would be no use in taking a text
if this rule is disregarded. The taking of a text
simply as a motto or an introduction of the subject
is never justifiable. In every case the text is the
basis and foundation of the sermon ; otherwise
it is no sermon. The theme must grow out of
the text, and not merely be placed beside it, or
ignore it.

2. It should include all the chief points of the
sermon. It need not express the divisions in so
many words, but should be comprehensive enough
to cover the entire discussion. Sometimes the divis-
ion may aptly express the theme, e. g., "The

RULES CONCERNING THEMES. 53

Bible : The Basis, the Bond, and the Bulwark of
liberty."

3. The theme may take a variety of form and be
either didactic, prepositional, or interrogative.

\E. g. On John xvi : 23-4, the form of the theme
may be

{a) Didactic. — Our prayers must be offered in
Jesus' name.

{b) Pro positional. — The name of Jesus is essential
to the efficacy of prayer,

{c) Interrogative. — Why should we pray in Jesus'
name ?]

4. The theme should be expressed in clear and
concise language, in a single sentence.

It confuses the mind of the hearer if the language
is involved, and largely nullifies the purpose of the
theme. It disposes the congregation to listen with
indifference to the sermon, and at the most unfortu-
nate point. If the theme be not immediately and
clearly understood, the aim and purpose of the
sermon will be lost, and it will be very difficult to
gain subsequent attention.

5. Themes should be stated in a way to arouse
interest. While careful to avoid arousing antago-
nism, equal care sliould be used to make the theme
attract attention to the sermon. There is an art in
presenting old and familiar subjects in a new form.

54 INVENTION.

Drummond gained many readers of his essay on
Charity by giving it the title, " The Greatest Thing
in the World." Novelty should not be attempted at
the sacrifice of propriety, but there is a legitimate
way of putting our themes so as to excite interest
as soon as announced. Great care, however, must
be exercised to avoid what is merely sensational,
or would seem irreverent and offensive to pious
minds.

6. Do not attempt or propose too much in your
theme. It is not wise to arouse an interest by your
theme which your sermon will not satisfy. Do not
lay out a larger piece of ground than you are able
to build on. Do not propose to do what you have
neither the time nor the ability to accomplish.

Limited themes are more popular and of better
service than those which are extensive. The sub-
ject may be great, but a great subject cannot be
fully grasped in all its parts in the limits of^an
ordinary sermon. It is better to confine the theme
and sermon to a single view of it, than to include
what cannot be adequately treated. The topics of
sermons should generally be great, and not in-
significant. But they will need be preached on re-
peatedly, and therefore one striking view at a time
will be the better way to present them.

GATHERING THE MATERIAL. 55

GATHERING THE MATERIAL.

We come now to that part of Invention to which
the term is chiefly apphed, the gathering of the
material for the sermon. This material is abundant,
but it is widely scattered, and the best of it is not on
the surface. Men must " dig for diamonds and dive
for pearls." Much of this material is hidden, and
requires painstaking search and laborious investiga-
tion to bring it forth for use. It requires certain
mental strength and alertness to grasp, investigate,
and gather such material. All nature is full of it,
but the preacher must discover and collect it. Much
is contained in books, which must be studied and
comprehended before their contents can be appro-
priated. To this end the preacher must have brain-
power to penetrate and understand, and will-power
to pursue, such studies and investigations until
the treasures they contain are secured. Both the
capacity and disposition for study are necessary.

And there is nothing more sure of reward than the
faithful and persistent pursuit of knowledge. "Ask,
and ye shall receive; seek, and ye shall find; knock,
and it shall be opened unto you."

There are five sources from which proper material
for sermons may be obtained.

I. The Holy Scriptures. Too often the Bible
is used only as a book for texts, and when these are

56 INVENTION.

chosen it is laid aside. The true evangelical preacher,
however, seeks in it the best arguments and illustra-
tions for the sermon. He studies its very language
and modes of expression, so that as far as possible
he may clothe his thoughts in the words of Scripture,
It is the chief storehouse from which to get the
material of which sermons are made. Familiarity
with and correct knowledge of the Bible in all its va-
rious parts of prophecy, history, and doctrine is indis-
pensable. No man can be a successful preacher of
the Word who is deficient in his knowledge of that
Word or of what it contains.

There are three special uses of Scripture in gather-
ing material for sermons.

{a) Study the text in its original language.
Exegesis is the basis of homiletics as well as of dog-
matics, and your proficiency in this will be of great
value. The preacher who is content with the common
version or translation of the Scriptures will miss
many most interesting suggestions of the original,
and sometimes fail altogether in apprehending the
true meaning of the text. Avoid criticising the re-
ceived version in your sermon, but bring out the ful-
ness of the meaning of your text. Even if no new
points are discovered, the study of the text in its
original language develops the mind and gives a
scholarly flavor to any sermon.

GATHERING THE MATERIAL. 57

This examination of the original should not be
confined to the text selected, but extend to the entire
section or paragraph to which it belongs. A critical
examination of the context will sometimes put texts in
a new light and give them a different meaning from
our previous understanding of them, and we are
bound to interpret God's Word correctly according
to its true meaning, and not according to our fancy
or convenience.

{b) Examine the text in all versions and
translations accessible. The Septuagint of the
Old Testament, the Latin or Vulgate of St. Jerome,
and Luther's German Version of the Bible demand
special attention. The Revised Version of the English
translation should always be consulted, and any
others which come from scholarly hands should be
examined.

{c) Examine the parallel passages and note
any points, explanations, and facts thus given or
suggested.

By " parallel passages " we mean not only the few
similar passages indicated in the margin, but all
other teachings of the Bible bearing on the same
topic or subject. These will help to explain, unfold,
and sometimes modify the text chosen, as nothing so
safely explains Scripture as Scripture itself Books
of Biblical analysis which arrange the chief passages

58 INVENTION.

of Scripture according to topics will be found more
valuable in this respect than the ordinary Bible con-
cordances.

2. Other Books. Next to the Bible comes the
preacher's library from which to gather sermon
material. Here the process should be as follows :

{a) Examine the best Critical and Practical
Commentaries on the text and add their points to
those already made. Since English students have
access to translations of many of the best German
commentaries, as well as to commentaries published
in Great Britain and in this country, all the results
of the best scholarship in exegetical studies are
within their reach.

{B) When the subject is a doctrinal one, your lec-
tures and studies in Dogmatics should be re-
viewed, and the Confessional books of our church
re-read on the subject.

if) Books of original information, such as Bible
dictionaries and religious encyclopaedias ; Biblical
chronology and geography, with reliable maps ;
books of travel in Bible lands ; a standard life of
Christ, and of St. Paul, etc.

{ft) Sermons and other writings of able preachers.
These should be examined and studied especially as
to their mode of treatment, discussion, and illustration
of the text or subject, and the style of composition.

GATHERING THE MATERIAL. 59

No preacher who has respect for himself will be
content to be a mere copyist, or be guilty of ap-
propriating other men's thoughts, arrangement, or
language, without giving due credit. But the proper
examination and study of other men's sermons will
often suggest and open up to us ideas and methods
which will be really our own.

{e) Standard books of history and biography,
religious and secular. Josephus, and Stanley's
History of the Jewish Church, and your text-books
of the history of the Christian Church will often
furnish valuable material ; and Rollin's history,
Plutarch's lives, and similar works relating to
ancient times or persons, as well as modern and
more recent works of this class, will give valuable
facts for argument or illustration.

(/) Some reliable works on philosophy and
science must not be overlooked. The preacher
should keep himself abreast with their advance,
discoveries, and theories, not only to meet any false
claims to which they may pretend, but to find in
them most apt and useful illustrations of Scriptural
truth. Instead of sneering at science and scientists,
it is better to make use of their discoveries.

{g') Familiarity with the best poets is of great
value to any public speaker, and especially to
preachers. Poetry is of near kin to inspiration in

6o INVENTION.

its subjects, lofty sentiments, and manner of expres-
sion. Milton's " Paradise Lost " should be read
frequently. Its vivid imagery and noble language
will be very helpful, as will the writings of other
and more recent Christian poets.

3. The World of Nature. Every student of
God's Word should also be a student of His works.
In the world of Nature, God furnishes a vast supply
of raw material for sermons ; but we must find it
and work it up. An intelligent interest in some
special branch, like astronomy, botany, geology,
entomology, etc., furnishes not only a relief to the
mind from other studies, but a charm to hours of
recreation and a fund of facts for illustrations which
will enrich any discourse. Happy is the preacher
who can read the silent testimony of the rocks,
trace the glittering alphabet on the evening sky,
and who

" P'inds tongues in trees, books in the running brooks,
Sermons in stones, and good in evetything."

4. Men. Study human nature. The true preacher
seeks not only to understand the history, habits,
feelings, conversation, prejudices, temptations, sor-
rows, and struggles of his people, but to sympathize
with them in their situations and circumstances. This
gives him power and influence in the pulpit, and at
the same tiine furnishes a storehouse of sermon

GATHERING THE MATERIAL. 6 1

material. His observations should not be confined
to the members of his congregation ; but, in all his
intercourse with people of every class and sort, his
eyes and ears should be open to gather facts and
points for argument or illustration.

To this end, he should mingle as much as possible
with men. Women and children are not to be
neglected, but often pastoral visits reach these only,
and the preacher's topics of thought and modes of
expression are apt to be only like theirs, and his
sermons fail to interest men. The kind of knowledge
most needed will best be gained by getting at the
thoughts, hearts, and habits of men, whether in the
church or without.

5. The preacher himself. While his own
opinions and experience should not be made prom-
inent, they will furnish valuable material. Every
sermon should be the preacher's personal contribu-
tion to the truth as it has passed through his own
brain and heart. Even his own difficulties, weak-
nesses, and defeats will suggest topics and treatment
which may be of value. He who has been in the
battle is best able to caution, counsel, or comfort
others. He who drinks at the fountain can readily
tell where it is located and w^hat is its value. He
who bears testimony from his own experience is
the best witness.

62 INVENTION.

GENERAL REMARKS.

1. When proper materials have thus been gathered
from external sources, let them be thoroughly
digested and assimilated with your own
thoughts, reflections, and ideas, your own obser-
vations and experience on the subject, before you
proceed to write out your discourse.

This is where many fail. They gather ample
material, but it appears in the sermon as hetero-
geneous and diversified as they found it. There is
no putting things in their proper place, nor assimi-
lating them with what goes before or follows after,
or with what the preacher's own brain and heart
suggest. The sermon may be full of facts and
important truths, but lacks that unity, combi-
nation, and correspondence which are necessary to
all effective speech.

2. View the subject in all its lights and
bearings, and apply to it all questions concerning
persons, places, times, manners, etc. : — i. e., ask
yourself concerning the text, who ? what ? where ?
when ? how ? why ? etc., and the answers suggested
will furnish additional material to that already
gathered.

As far as possible, transport yourself to the place,
age, scenery, and circumstances of the text or of

GENERAL REMARKS. 63

its writer. Clearness and vividness, as well as cor-
rectness, will thus be gained.

3. The wise preacher will not postpone the
gathering of material until he is ready to write his
sermons, but constantly — whether in his library or
on the street, in the homes of his people or his
travels abroad, when walking among the solitudes
of nature or the jostling crowds of busy men, will
be always gatheiing material for sermons. From
a full well, water can be drawn whenever needed.

Invention or discovery of truth or of mode of
treatment and expression will thus become a healthy
exercise of the mind and a delightful part of your
work, — will develop your homiletical ability, and
make your sermons edifying and full of interest.

4, Always begin this process with special and
earnest prayer for the aid, illumination, and guid-
ance of the Holy Spirit who leads us into all truth.

It is the universal custom of preachers, when they
enter the church, to ask God's blessing and aid in
the discharge of their official duties. But if it be
important to have His help in delivering the
sermon after it has been prepared, much more im-
portant is it to have it in its preparation. " To pray
well is to study well," and our sermons would be
far more quick and powerful if worked out in
dependence on the aid of the Holy Spirit.

CHAPTER IV.

DISPOSITION OR DIVISION.

The second part of Homiletics treats of the Dis-
position or proper division of the text or topic of
discourse, and the arrangement of the material
gathered. It may be called homiletics proper, be-
ing the scientific or systematic part in the prepara-
tion of sermons.

Rightly to divide the word of truth is among the
highest arts and attainments of the preacher, and a
strong element of pulpit power. It is a gift in
which all do not share alike, but which all should
diligently cultivate.

Some recent homiletical writers speak of it as of
no importance, and rather a hindrance than an aid
to successful preaching. Their argument is that a
carefully elaborated plan of discourse gives a stiff
and artificial form to sermons, and interferes with
that flexibility of mind and style which ought rather
to be encouraged and cultivated. But surely the
wise preacher need not sacrifice flexibility and
variety because he employs a form or plan and
works by rule. Who would erect a house or fight

64

IMPORTANCE OF DIVISION. 65

a battle without first forming a plan of action in
minute detail, with careful and exact arrangement?
No argument is convincing which is not logical, and
this which is ridiculed as " homiletical machinery "
is simply the application of the rules and methods
of logic to the preparation of sermons.

Massillon, when asked which of his sermons he
considered the best, replied, " that which I memor-
ized the most readily." It was an answer and judg-
ment worth remembering as the test of a sermon.
If it cannot be memorized easily and recalled
readily, it reveals a lack of logical arrangement, of
clearness of argument, and an absence of skilful
plan in which one point naturally suggests and
leads to the next. A clear-cut division of the text
or subject-matter of the discourse, well expressed,
is an element of strength in any sermon. These
divisions furnish not only heads of discourse, but
handles on which the minds of the hearers lay hold
and carry the substance of the sermon in memory.

Doubtless, some preachers make their many and
minute divisions and points too prominent in their
sermons, which gives them a stiffness that is unnat-
ural and wearisome. This is a serious blunder,
but it is no argument against having divisions and
points of discourse. No man is expected to go
about exhibiting the bones which form the skeleton

66 DIVISION.

of his body, but woe be to his body if there are no
bones or if they are out of joint. Nature covers up
the bones with flesh and conceals them, but they
must be in place and each joined to its fellow.

In public speech, every man will have some ar-
rangement or plan of discourse, — he will present one
phase or part first, another secondly, and another
thirdly; — the only question is — which is the best
way? It certainly is easier for the preacher to
speak according to a carefully premeditated plan
than to indulge in an illogical and disconnected
harangue, whilst the influence and benefit to the
hearers are of the highest value. After all, it is the
man of method, rather than of surprising genius,
who does the best work, and on whom the world
must rely.

We urge, therefore, a careful cultivation of this
part of your work and to aim to excel in it. It will
make the preparation of sermons an easy, interest-
ing, and delightful occupation, and give a charm
and impressiveness in their delivery which no other
feature can do.

RULES FOR MAIN DIVISIONS.

Every sermon has three parts : the introduction,
the discussion, and the conclusion. It is in the
second of these that the disposition or division of

RULES FOR MAIN DIVISIONS. 6/

the text or topic appears ; /. c, the different parts
are separated and properly arranged for presenta-
tion, discussion, and illustration. It is in this the
homiletical ability or tact of the preacher will ap-
pear, and on it much of the strength and success of
the sermon will depend. Before stating and illus-
trating, therefore, the various methods of division,
we give some rules for main divisions, and also some
statements concerning the subdivisions into which
these main divisions are divided.

I. Main divisions should be few in number.
The purpose of the main division often is simply to
state the order and succession of parts into which
the text or topic is divided, and these should not be
many. Too many divisions weaken a sermon, mak-
ing it appear as a bush rather than as a tree. The
usual threefold division is neither arbitrary nor mere
custom ; it is both natural and logical, i. e., it is
found in nature, and accords with the rules of logic.

The smaller the number of divisions, the truer
will the division be, provided the entire text is
covered in that division. Where there are many
main divisions, some are likely to be really only
subdivisions of others. Few divisions secure unity
to the sermon, and make it more readily remem-
bered.

If a text requires over four main divisions, it

68 DIVISION.

is better to shorten the text than increase their
number. Where a lengthy passage is taken, the
various points can generally be arranged as sub-
divisions, leaving the main divisions to be few in
number.

[Thus a sermon on the Beatitudes (Matt, v : 3-
12) need have but two general heads, — I. The
blessedness of Christianity ; and, II. The persons
who find it. Or a sermon on the parable of the
Pharisee and the Publican (Luke xviii : 10-14)
would cover all points by this division : I. Wherein
they agreed, and II. Wherein they differed.]

2. They should be expressed in terse form and
good language. Divisions, like themes, should be
couched in short, striking sentences, clear and clean
cut. A lengthy, indefinite, and carelessly con-
structed sentence is a blemish anywhere, but espe-
cially in the chief heads of a sermon.

In order to gain literary elegance, some preachers
have carried their divisions into rhyme ; others
adorn them by alliteration, etc. Whilst avoiding
any extremes which would only interfere with the
proper eftect of the sermon, elegance of expression
should mark the chief divisions.

3. They should cover or include the entire
text. Every important part of the text should thus
be made prominent. Whatever a preacher an-

RULES FOR MAIN DIVISIONS. 69

nounccs as his text, he ought to preach on the
whole of it, as otherwise it might seem as if he kept
back some fact or truth, and failed to declare the
whole counsel of God. It is better to announce
only so much of the Divine Word as your text as
you intend to preach on, and let your main divas-
ions cover all you announce. It is not necessary to
" exhaust the text," but present all its points.

4. Nothing should be made a chief head of a
sermon which is not in the text or legitimately
connected witii it. It need not be directly ex-
pressed in the text ; it may be only implied in it, but
must be connected with it and not be irrelevant to it.

E. g., Rom. X : 9. " If thou shalt confess with thy
mouth the Lord Jesus, and shalt beHeve in thine
heart that God hath raised him from the dead, thou
shalt be saved." A sermon on the conditions of sal-
vation, based on this text, had four heads :

I, Faith. II. Confession. III. Love. IV. Obedience.

This was incorrect, because the last two are not
in the text, and therefore have no place in a division
of that text.

5. Nothing should be made a main division which
is properly a subdivision of another head. Every
division should really divide, i. c, be a separate and
distinct part, and not implied or covered by another
part.

yo DIVISION.

An example of this would be if the text I. John
iv : 19, " We love him, because he first loved us,"
were thus divided :

I. The love God manifests to us.
II, The greatness of that love.

III, The return we should make for it.

IV. The manner in which we should show it.
Nos. II. and IV. are incorrect as main divisions,

they being really subdivisions of Nos. I, and III.

6, There must be unity of design and corre-
spondence with each other in the main divisions.
They should be like successive halls or chambers or
stories of a house, leading naturally and fittingly
from one to another. They should be progressive.
The preacher should go from strength to strength,
and do it without jumping. There should be no dis-
locating jar as he passes from one division to another,
but each should suggest the next to follow. They
must also have similarity of form or expression, /. e.,
if one be a proposition, all must be propositions ; if
one a question, all must be questions; if one a sim-
ple title, all must be titles, etc,

SUBDIVISIONS,

I, The meaning of subdivisions. Subdivisions
are the minor divisions into which the main divisions
naturally divide themselves, or consist in such par-

SUBDIVISIONS. 71

ticular facts, truths, or questions as are necessary to
bring out the meaning, discussion, or appHcation of
the main divisions.

Such subdivisions may sometimes require sub-
subdivisions, in order to present separately the
various points contained in them,

2. Advantages of subdivisions. In preaching
a sermon which has not been previously written out,
there is a great advantage in having minute divisions
of the subject, as it will help the preacher to recall
the various points he wishes to make, and at the
same time keep from repeating what he has already
said. They preserve the unity of the sermon and
yet keep each thought or point separate and distinct.

3. Importance of subdivisions. Subdivisions
constitute the most important part of the sermon.
While the main divisions relate chiefly to the mode
of discussion or state the order of parts, the sub-
divisions deal with the subject-matter of the sermon
directly. If the main divisions raise questions, the
subdivisions must give the answers in solid facts and
truths. They are the soldiers in the ranks which do
the fighting, and the laborers in the field who do
the work. Many preachers are content with pre-
paring an outline with main divisions only, and fail
to elaborate the minor divisions which are of far
greater importance.

72 DIVISION.

4. Signs of subdivisions. These several divis-
ions are usually indicated by different figures or let-
ters of the alphabet, each class or kind of division
having the same kind of sign ; thus :

An Example of Division and its Signs.

Rev. iii : 8. " Behold I have set before thee an open
door, and no man can shut it'*

I, The Open Door.

(A) The door described.

(a) A door of escape.

(i) From our state of sin and guilt.
(2) In which we were hopelessly im-
prisoned.

(b) A door of entrance.
Into (i) A state of grace,

(2) and salvation.

(c) A door of service.

(i) To proclaim His word and
(2) do His will.

(B) The way it was opened.

(a) Not by human power, skill, or merit.

(b) But by the atonement of Christ.

(c) By His resurrection.

(d) The power of the Spirit, through the Gospel

publicly proclaimed.

DIVISION AND ITS SIGNS. 73

II. Its Public Manifestation. " I have set before

thee."

(A) The manner.

(a) In the teachings of His word.

(b) In the institution and services of His church.

(c) In repeated providential occurrences.

(B) The purpose.

(a) Not for mere admiration, or curious dis-

coveries.

(b) But for use. That we may escape, enter,

and serve.

III. The Efforts of Men to Shut it. " No man

can shut it." They have tried

(A) By various means.

(a) By persecutions and oppositions.

(b) By denying Christ's atonement.

(c) By unscriptural limitations of it.

(d) By unbelief

(B) Without success.

(a) The door is still open.

(b) It can be closed only by Him who opened it.
5. Sources of subdivisions. We give the

following sources for obtaining suitable subdivis-
ions, with examples under each :

First. The main divisions often furnish their
own subdivisions in the words of the text.

74 DIVISION.

An example of this is seen in II. Tim. iv : 7-8.
" I have fought a good fight, I have finished my
qourse, I have kept the faith : henceforth there is
laid up for me a crown of righteousness, which the
Lord the righteous judge shall give me at that day :
and not to me only but unto all them also that love
his appearing."

Here we have

I. The Life Paul Lived.

I. "Fought a good fight." 2. "Kept the faith."
3. " Finished his course."

II. The Prospect he Possessed.

1. A glorious crown. "A crown of righteous-
ness."

2. A grand coronation. " Which the Lord shall
give me."

3. A goodly fellowship. "All them that love
His appearing."

Second. The context, especially when a narra-
tive, may supply the subdivisions.

Example : Luke vii : 9. "I have not found so
great faith, no, not in Israel."

I, The Centurion's Faith. It was seen in :
(i) His confidence in Christ's power (vs. 8).
(2) The humility he manifested (vs. 6).

SOURCES OF SUBDIVISIONS. 75

(3) His compassion for his servant (vs. 2).

(4) His beneficence to God's people (vs. 5).
II. Christ's Commendation of it.

It was " great " ;
(i) Because of his nationality. He was a Gentile.

(2) Because of his occupation. He was a man
of war.

(3) Because it was so rare. " No, not in Israel."

Third. The parallel passages sometimes sug-
gest them.

Example: John x: 11. "I am the good shep-
herd," etc.

I, Jesus our Shepherd.

1. A great shepherd (Heb. xiii : 20).

2. The only shepherd (Ezek. xxxvii : 24).

3. A spiritual overseer (I. Pet. ii : 25).

4. He seeks and delivers (Ezek. xxxiv : 12).

5. He feeds, sustains and leads (Isa. xl : 11).

6. He rewards and honors (I. Pet. v : 4).

II. Jesus our Sacrifice.

1. By death (Heb. ix : 12).

2. There is no other (Heb. ix : 26).

3. It was sufficient (Heb. ix : 14).

4. It was vicarious (Rom. v : 6).

5. It was universal (II. Cor. v : 15).

6. It was from love (Rom. v : 8).

76 DIVISION.

Fourth. When the text refers to any historical
event or fact, the particulars of such event or fact
will furnish subdivisions.

Example : Luke xvii : 32. " Remember Lot's wife."

[This refers to the narrative recorded in Gen.

xix., and from its perusal we gain the subdivisions.]

L Remember her Advantages,

1. The wife of a religious man.

2. Entertained angels.

3. Heard their message (vs. 12).

4. Saw their power (vs. 1 1).

5. Was delivered from Sodom (vs. 16).

II. Remember her Sin.

1. Seemed a small thing. She "looked back."

2. But was a violation of a direct command
(vs. 17).

3. Revealed the state of her heart.

III. Remember her Punishment. "She became
a pillar of salt" (vs. 26).

1. It was swift.

2. It was severe.

3. After she had escaped from Sodom.

4. A warning to others. (Idea of "a pillar.")

Fifth. When the language of the text is fig-
urative, good points for subdivisions may be

SOURCES OF SUBDIVISIONS. jy

indicated by the figure employed. [Care must be
had, however, not to carry such figures or points
of comparison to extremes which may be ridic-
ulous.]

Example: Matt, v : 15. "Neither do men light
a candle and put it under a bushel, but on a
candlestick," etc.

Here are three suggestive figures or comparisons :

I. The Candle. This suggests :

1. Our religion must be luminous.

2. It must be delightful and attractive.

3. It is limited. Christ is the Sun ; Christians
are only like candles or lamps which must be lit,
and give only limited light.

II. The Bushel. Many cover their religion with :

1. Common things. Bushels are familiar things,

2. Unsuitable things. Most excuses are ridic-

ulous.

3. Especially with business matters. " Bushels "
are business utensils. Business often obscures a
man's religion.

III. The Candlestick.

1. Our religion should be conspicuous.

2. Well-fitted and consistent.

3. Always convenient for use.

yS DIVISION.

Sixth. When a main division requires defini-
tion, argument, or proof, such various definitions,
arguments, or proofs will furnish the subdivisions.

Example: Matt, xvi : i6. "Thou art the Christ,
the Son of the living God."

The theme here is the divinity of the Saviour.

I. Its Demonstration.

1. From the prophecies He fulfilled.

2. The truths He proclaimed.

3. The deeds He performed.

4. The triumph He achieved.

n. Its Demands.

1. Our faith and trust.

2. Our submission and compliance.

3. Our consecration and service.

4. Our adoration and praise.

Seventh. Things implied in or inferred from the
text or the main divisions will supply proper sub-
divisions.

Example: Ps. xvii : 15. "I shall be satisfied,
when I awake, with Thy likeness."

I. The Things Implied in the Text.

1. This world cannot satisfy the soul.

2. Even though our circumstances be as favor-
able as those of the Psalmist King.

SOURCES OF SUBDIVISIONS. 79

II. The Things Taught in the Text.

1. There must be an awakening in His likeness.
This takes place {a) When we become believers

(Eph. v: 14).
{b) At our resurrection (Phil,
iii : 21).

2. This will fully satisfy. Because

[a) We shall be with Him.
{b) We shall be like Him.

III. The Things Inferred from the Text.

1. Be not overcome with the disappointments
of life.

2. It is high time to awake out of sleep.

3. Blessed are they who awake in soul before
the final awakening.

CHAPTER V.

METHODS OF DIVISION.

There are five methods of Disposition or Divi-
sion commonly employed in the arrangement of
subject-matter of sermons, viz. : the Analytical or
textual; the Synthetical or topical; the Proposi-
tional ; the Interrogative ; and the Expository. To
these others might be added, such as the Accom-
modational, Historical, Narrative, etc., — but their
mode of arrangement would come under one of
these five mentioned.

Really there are but two methods, the textual
and the topical, because every sermon is intended
either to explain a text or discuss a topic. Pro-
positional or Interrogative sermons are really topi-
cal, and Expository must necessarily be textual.
We adhere, however, because customary, to the
five methods specified, and take them up separately.

I. THE ANALYTICAL METHOD. {Textual^

I. Its Meaning. By this is meant the separa-
tion of the text into its various parts for purposes

80

THE ANALYTICAL METHOD. 8 1

of examination and consideration, and founding on
these the heads of discourse.

2. Its Value. The analytical method is :
{a) Eminently Scriptural because it deals
directly with the text. This is the true idea of
preaching, and distinguishes the sermon from the
essay, dissertation, or address. The purpose of the
sermon is-to open up and explain the Word of God,
which this analytical method does.

{b) It is very instructive. It opens up what
may be concealed, by taking texts apart for minute
examination. There is a meaning in many texts
which does not lie on the surface, and can be
brought to light only when each important word or
part of the text is carefully examined and explained,

(r) The division is easily remembered by
both preacher and hearer, as all the main points are
in the text. Each member of the text furnishes a
head of discourse and cannot be forgotten, for it lies
before him. Attentive hearers always remember
the text, and if the division be textual, these divi-
sions are more readily retained and the substance of
the sermon with them.

(^) This method clothes the sermon with
authority. Its purpose is to show not the

82 DIVISION.

preacher's learning, but what God says to men.
It is the mode therefore preachers should most
frequently use, because the sermon has authority
over men just in proportion as it is not the word
of the preacher, but the word of God.

Our commission is " preach the word ; " and the
analytical or expository method is the best way to
fulfil this commission.

3. Its methods, [d) Select the chief words
in the text, separate them and make each the basis
of a head of discourse. This applies to simple texts
and may be thus illustrated :

Matt, xxi : 28. " Son, | go work | to-day | in my
vineyard."

There are four chief words in this text — Son,
Work, To-day, and Vineyard. These should be
separated as above shown and made the basis of the
heads of the sermon — thus :
I. The Title Given, " Son."
II, The Duty Required, " Go work."

III, The Time Specified, " To-day."

IV, The Place Designated, " In my vineyard,"

Other examples would be as follows :
Luke XV : 2, " This man | receiveth sinners | and
eateth with them,"

The chief words of this text are — This Man,

I
/

THE ANALYTICAL METHOD. %%

Sinners, and Eateth. This gives three heads of dis-
course, viz. :

I. The Receiver, " This man," /. c, Christ.
II. The Received, "Sinners."
III. The Reception, " Eateth with them," i. e., a,
friendly welcome.

Matt, xi : 28. " Come unto me | all ye that labor
and are heavy laden | and I will give you rest."

We cannot draw a dividing line after " labor,"
because that and " heavy laden " are subdivisions of
the same expression. So we have but three chief
heads, viz. :

I. The person inviting. " Come unto me," —
Christ's call.

II. The people invited. " Ye that labor and are
heavy laden."

III. The promise given, " I will give you rest."

Gal. v : 6. " Faith | which worketh | by love."
Here we have a definition or description of
Christian life.

I. In its principle. " Faith."
II. In its operation. " Which worketh."
III. In its motive. " By love."

The analytical method may, therefore, be de-
scribed as the act of taking texts apart for the

84 DIVISION.

purposes of examination and consideration, and
then putting them together again in homiletical
order and phraseology.

This phraseology should not always be similar,
but should be varied in style of expression.

Thus Heb. ii : i8. "For that he himself] hath
suffered being tempted [ he is able to succor them
that are tempted."

The usual phraseology would be :
I. The person spoken of.
II. The fact mentioned, and
III. The assurance given.

But it would give desirable variety to express
them in this manner :

I. The Saviour subjected to temptation.
II. Suffering through that subjection.
III. Succoring through that suffering.

This order of parts need not be the order in
the text, but should be governed by rules of logic,
propriety, and fitness. In the first text given above,
the word " Son " might be taken not simply as a
Title, but as a Motive for obedience, in which case
it would properly form the last instead of the first
head of the sermon.

Some examples will illustrate this :

THE ANALYTICAL METHOD. 85

Isa. xii : 3. " Therefore with joy | shall ye draw
water | out of the wells of salvation."

Here the order must be reversed, as we must
first speak of the wells before we describe the act
of drawing water from them, or the delight with
which it is done.

Eph. ii : 8. " By grace | are ye saved | through
faith."

In this text a logical treatment requires the last
term must be discussed before the second. It then
presents the way of salvation:

I. In its Source, " By grace."
II. Its Process, " Through faith."
III. Its Result, " Ye are saved."

John xiii : 17. "If ye know | these things, |
happy are ye | if ye do them."

Here the second becomes first, and the third
becomes last.

I. The things referred to.
II. Our knowledge of them,

III. Our obedience to them.

IV. Our happiness in them.

In such verbal analysis only such words as form
a distinct part or idea should be so separated and
used.

86 DIVISION.

b. Where texts are complex, i. e., of two or
more distinct parts or clauses, these should be
separated and made bases of the division. If, for
example, the twenty-ninth verse be added to the
text, Matt, xxi : 28, as above given, it would read
and be divided or separated as follows :

Matt, xxi : 28-29. " Son, go work to-day in my
vineyard. | He answered and said I will not : | but
afterward he repented and went."

Here we have three distinct parts or clauses,
and on these, instead of the chief words, the
division is based, and we have :

I. The Requirement, " Son, go work to-day in
my vineyard."
II. The Refusal, " He answered and said,

I will not."
III. The Repentance, " But afterward he re-
pented and went."
In this case the verbal analysis would appear in
the subdivisions of the main divisions.

So, if the text should be Matt, viii : 3, the
division would depend on how much of the verse
was taken as the text. It might read and be
divided thus :

" And Jesus put forth his hand and touched
him, I saying, I will ; be thou clean."

THE ANALYTICAL METHOD. 8/

This would give two main divisions or heads
of discourse :

I. What Jesus did : " Put forth his hand and
touched him."
II. What Jesus said : " I will ; be thou clean."

But if the whole verse constitutes the text, the
division or separation of the text would be :

" And Jesus put forth his hand and touched
him, saying, I will ; be thou clean. | And immedi-
ately his leprosy was cleansed."

We would still have but two heads, but the
division would be at a different point and would
give us :

I. The methods of Christ's healing. i. By
touch. 2. By word.
11. The efficacy of them. i. The Leper was
cleansed. 2. Immediately.

Another example will be found in Acts ix : 6. If
we take only Saul's question it would be divided
according to its chief words, thus :

" Lord, what | wilt thou j have me | to do ? "
I. It was submissive, " Wilt thou."
II. Unconditional, "Lord, what?"

III. It was personal, " Have me."

IV. It was practical, " To do."

DIVISION.

But if the entire verse is taken, the division must
be based on its clauses, thus :

" And he trembUng and astonished | said. Lord,
what wilt thou have me to do ? | And the Lord said
unto him, Arise, and go into the city and it shall be
told thee what thou must do."

Here are three clauses requiring separate treat-
ment:.

I. The state of his mind.
n. The question he asked.

in. The reply he received.

A fourth example of division by clauses is this :
Rom. X : 9. " If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, | thou shalt be
saved."

At first it may seem there ought to be a dividing
line drawn also after the name Jesus, which would
divide the text into three parts. That would be
incorrect, inasmuch as what precedes and follows that
point are of the same class. Both are conditions on
which the assurance in the last clause is based. So
we have but two main divisions :

I. The two conditions, i. Faith in the heart.

2. Confession with the mouth.
II. The assurance, " Thou shalt be saved."

THE SYNTHETICAL METHOD. 89

We add another illustration :

Rom, viii : 32. " He that spared not his own Son,
but delivered him up for us all, | how shall he not
with him also freely give us all things ? "

This would seem to require at least four divisions,
yet a careful examination will disclose but two parts :

I. The fact stated. God gave his Son for us,
II, The inference drawn. Then nothing we need

will be withheld.

When a text has been determined upon, it is easy
to note whether it is a simple, i. e., single statement,
truth, or fact, or whether it has several parts or
clauses which should be taken separately. In the
latter case the division should be according to these
clauses, while in the former it should be according to
the chief words.

II. THE SYNTHETICAL METHOD. [Topical)

I, Its meaning. The term Synthetical is derived
from the Greek words aov (together) and ridrjm (to
put or place). It is the opposite of analysis, which
is derived from avaXuco (to separate or take apart).
The Analytical method separates the text into its
distinct parts, while the synthetical brings together
from various sources whatever bears upon the text

go DIVISION.

and aids in its presentation. It is the method of
combination.

As the analytical is also called the textual method
because it deals directly with the words of the text,
so the synthetical is also called the topical because it
deals with the topic or theme of the sermon rather
than with the text itself. It treats the text as a
whole, and makes the general ideas which its dis-
cussion requires or its presentation suggests, the
basis of its divisions.

2. Its advantages. This method has its advan-
tages.

{ci) It insures unity, as the sermon is confined
to one topic. While this feature of unity may and
should be observed in the analytical or textual
method, the text often contains several distinct
items demanding presentation and discussion, and
the attention of the congregation is divided between
them. The text Mark xvi : i6, " He that believeth
and is baptized shall be saved," presents both faith
and baptism for consideration. But where baptism
is the one topic of a sermon, the whole discussion
and entire sermon is given to it, and unity is secured
to a far greater extent than where a text is taken
for analysis.

{B) It allows a more thorough discussion,
being of more logical character and completeness.

THE SYNTHETICAL METHOD. 9 1

The entire sermon is devoted to but one topic,
which can be presented in all its fulness without
exceeding the usual limits of a discourse.

ic) It is more rhetorical. It furnishes oppor-
tunity for the use of the stores of knowledge the
preacher has acquired ; for extended quotations,
and literary embellishments, and for the exercise
of any special gifts or talents he may possess.
(^) Being largely argumentative, the arguments
can be readily reproduced in other sermons
teaching the same doctrine or duty.

This is not to encourage the frequent repetition
of sermons, but circumstances will arise which
require an unexpected withholding of the sermon
prepared, and the substitution of another on very
short notice. Textual sermons are much more
readily recognized than topical, the latter being
of a more general character, and adapted to a
variety of texts.

3. Its use. This method applies to and suits
{a) Texts which are so beautiful and harmonious
in their form and finish, that any separation of
parts would spoil them. Like flowers they lose
their fragrance and beauty when taken apart. They
are like precious pearls, to be treated as a whole,
and held up and turned on their different sides
for admiration and contemplation.

92 DIVISION.

{b) Texts which do not admit of the analytical
treatment, such as short texts containing a single
fact or truth ; e. g., " God is love," — " Jesus wept,"
— " Pray without ceasing," — " Quench not the
spirit," etc.

While the analytical treatment might be used and
we could speak first of the Person mentioned, and
secondly of the fact declared, etc., it is better to
deal with the topic they present ; e. g.. The char-
acter of God ; The tears of Christ ; Constancy in
prayer ; Our treatment of the Holy Spirit, etc., in
the fuller way topical treatment allows.

Even many texts which are not short are yet so
simple in statement and plain in their meaning as
to make any analysis or separation unnecessary and
injudicious, and can be more profitably treated in
the topical way.

Example : John iv : 9. " Then saith the woman of
Samaria unto him, How is it that thou, being a Jew,
askest drink of me, which am a woman of Samaria ?
for the Jews have no dealings with the Samaritans."

This requires no analysis to bring out its meaning,
but can be much better treated topically, thus :

The evil of prejudice :

I. It is very common. II. Very powerful. Ill,
Very mischievous.

THE SYNTHETrCAL METHOD. 93

Another example is found in Eph. iv : 13. " Till
we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of
Christ."

This is very full, and seems to demand analysis
that its richness may be fully developed and dis-
played. But it is a gem which would be injured by
the cutting, and should be treated in its entirety,
thus :

Perfect Manhood:

I. In the measure of its stature.
II. In the means of its development.

III. In the marks of its attainment.

IV. In the motives of its pursuit.

{c) Sermons on Biblical characters. The many
persons whose characters and lives are given in the
Bible furnish interesting and instructive subjects
for sermons. Rarely, however, does a single text
contain all the characteristics or points the preacher
wishes to make prominent. He must therefore
take the synthetical or topical method of treatment.

{d) Topical sermons, /. e., sermons on some spe-
cific doctrine or duty, or on some prevalent error
or sin in the community. In such cases the
preacher will need a number of Scripture passages

94 DIVISION.

as proofs, and therefore should not be confined to
one as in a textual sermon. Care must, however,
be taken that the passage chosen for the text fairly
teaches the topic or theme, and justifies the treat-
ment and argument of the sermon.

4. Its treatment. This method admits of vari-
ety of treatment.

id) If it be a doctrine — like justification — the
atonement, etc., the divisions and chief heads may
be

I. Its Meaning. II. Its Proof III. Its Effect.

Or the Fatherhood of God — the love of Christ,
etc.

I. Its Demonstration. II. Its Delights. III. Its
Demands.

Or God's compassion, forbearance, etc.

I. Its Lines. II. Its Limitations. III. Its Lessons.

if) If it be a festival, like Christmas, Easter,
Reformation, etc.

I. The facts described. II. The truths established.
III. The lessons inferred.

if) If it be some duty or virtue enjoined, Hke
charity, humility, etc.

I. The Duty Explained. II. Exemphfied. III.
Enforced.

THE SYNTHETICAL METHOD. 95

Or I. Its Meaning. II. Its Manifestations. III.
Its Motives.

{it) If some prevalent sin, like profanity, fraud,
strife, etc.

I. Its Prevalence. II. Its Wickedness. Ill, Its
Consequences.

Or I. Its Cause. II. Its Character. III. Its Cure.

Or I. Its Source. II. Its Course. III. Its End.

These topics will suggest a number of texts, each
of which would be equally suitable and appropriate.
The introduction should set forth the occasion and
meaning of the text, and lead easily and naturally
to the topic and its treatment.

CHAPTER VI.
METHODS OF DIVISION [Continued).

III. THE PROPOSITIONAL METHOD.

I, Its meaning. By this is meant that mode of
Division which takes the form of propositions or
observations. The beginning of the sermon is
occupied in an explanation of the text, from which
certain propositions, observations, or inferences are
drawn which are made the heads of the discourse.

The difference between these terms may be thus
defined :

A Proposition is a statement made for considera-
tion, proof, and acceptance. It is a complete sen-
tence, consisting of a subject and predicate united
by a copula, e. g., " the Bible is true."

An Observation is the expression of an opinion or
judgment, e. g., " sin is destructive of happiness."

An Inference is a statement drawn from another
which is admitted; r. ^., because Christ stilled the
tempest, the inference is drawn, " He can calm any
trouble."

These propositions may be entirely distinct from

96

THE PROPOSITIONAL METHOD. 97

each other ; but it is a gain if they can be stated in
the form of a syllogism, viz., two premises and a
conclusion; c. g., on Ex. xxxiii : 18-19. I- Moses
desired to see God's glory. II. God proposed to
reveal to him His goodness. III. This goodness was
of more value to Moses than a sight of God's glory.

2. Its Recommendations. Several considera-
tions join to recommend this method :

(c?) It possesses all the advantages of the topical
method as specified under that head, as it deals
with the topic as directly as with the text.

{1)) It has the additional recommendation of being
more complete and elegant in style. Instead of
specifying its divisions by a word or two, each
head is a full sentence, which is more satisfac-
tory and more pleasing to the hearer, as it gives
both strength and elegance to the discourse.

3. Its treatment. There are two ways of
using this method :

{a) Where the text does not require much ex-
planation, such explanation should form the Intro-
duction of the sermon, and then the observations
or propositions will follow as the chief heads of
the discourse.

Examples : Acts xxii : 16. " And now, why
tarriest thou ? "

7

98 DIVISION.

I. There are some things for which no man can
be tarrying.

{E.g. — Inducement, opportunity, warning, invita-
tion, etc.)

II. There are some things for which some may be
tarrying.

{E. g. — For righteousness — for company — more
feehng, etc.)

III. There is nothing for which any need be tarry-
ing.

(Because Christ has removed every obstacle, and
made every provision.)

Luke ii : 49. " Wist ye not that I must be about
my father's business ?"

I. God has business on earth.

II. His children must attend to it.
III. It is time to be about it.

Matt. V : 23-24. " If thou bring thy gift to the
altar," etc.

I. God's people must come to God's altar.
II. None must come there empty-handed.
III. Our gifts must be offered in the right spirit.

I. Sam. ii : 25. " If a man sin against the Lord,
who shall entreat for him?"

I. Against the Lord there are sins.

THE PROPOSITIONAL METHOD. 99

II. Against sin there is judgment.
III. Against judgment there is entreaty.

{b) If an extended explanation is necessary, it
will be better to make it a separate part of the
sermon, and to divide thus : I. The text explained.
II. The text applied. Then Under the latter head
bring in the various propositions or inferences as
subdivisions.

Example : Matt, xx : 8. " Call the laborers and
give them their hire, beginning from the last unto
the first."

I. The text explained.

1. The purpose of this parable.

2. The meaning of its terms.

II. The text applied.

1. God's rewards are for laborers.

2. All service done for Him has a reward.

3. This reward comes at evening.

4. In it no distinctions are made.

We add other examples of this third method of
division. The following is by Dr. Krauth :

Isa. xxi:ii-i2. "The burden of Dumah. He
calleth to me out of Seir, Watchman, what of the
night ? The watchman said. The morning cometh,
and also the night." [After explaining the prophecy

lOO DIVISION.

and applying it to our times, he based the discus-
sion on the following propositions :]

I. There are nights and mornings to both God's
friends and foes.

II. To God's friends a morning cometh which
will have no night.

III. To God's foes a night cometh which will
have no morning.

We give two examples of this method by Dr.
Seiss :

Gal. vi : 14. " God forbid that I should glory, save
in the cross of our Lord Jesus Christ," etc.

I. What Paul might have gloried in, but did
not.

II. What he was not likely to glory in, but did.
III. What led him to glory in what he did.

The other is on Acts iv : 23. " And being let go,
they went to their own company."

I. We are all more or less under restraint.
II. These restraints are often relaxed.
III. Times of relaxed restraint reveal the true
character.

Robert Hall, one of England's eminent preachers
in his day, frequently employed this method.

On Deut. xxxiii : 25, "Thy shoes shall be iron

THE PROPOSITIONAL METHOD. lOI

and brass; and as thy days, so shall thy strength
be," his divisions are: I. God's people must often
endure heavy trials and tread rough paths. II. The
prospect of these is apt to dismay them. III. But
in them they are assured of all-sufficient strength.

Spurgeon has a sermon on John xix : 5. " Behold
the Man ! "

I. The text explained.
II. The text applied.

1. Let us contemplate Christ suffering to

instruct our minds.

2. To excite our emotions.

3. To improve our lives.

William Jay, of England, whose sermons generally
are models of homiletical arrangement, has the fol-
lowing :

Acts xviii : 27. " Who, when he was come, helped
them much which had believed through grace."
I. Christians are believers.
II. They believe through grace.

III. They need help.

IV. This is afforded by the ministry of the
Gospel.

Another illustration of this method we take from

I02 DIVISION.

an unknown source : John i : 5. " The Hght shineth
in darkness."

I. The light of truth shineth in the darkness of
error.

II. The Hght of righteousness — in the darkness
of sin.

III. The hght of Hfe — in the darkness of death.

IV. THE INTERROGATIVE METHOD.

1. Its meaning. By this is meant that method
of Disposition or Division which is expressed in
questions. It relates almost entirely to the form,
and may be used in either textual or topical sermons.
This method was frequently used by the church-
fathers who appHed the following questions to their
texts or topics, and made them the heads of dis-
course : Quis, — Quid, — Quibus, — Quo, — Quomodo,
— Quando, — Ubi, — Cur, etc. Of this kind are the
divisions of Bernard in his sermon on I. Thess. iv : 16.
"The Lord himself shall descend from heaven with
a shout." I. Quis veniat? II. Unde? III. Quo?
IV. Quando? V. Quomodo? VI. Adquid ?

Similar queries can be applied to many texts, and
will form the heads of the sermon.

2. Examples. Matt, xxi : 28. "Son, go work to-
day in my vineyard."

I. Who ? God's children = " son." II. What ?

THE INTERROGATIVE METHOD. 103

" Go work." III. When ? " To-day." iV. Where ?
" In my vineyard."

Heb. xi : 2. " For by it the elders obtained a good
report."

I. Who? "The elders." II. What did they
obtain ? "A good report." III. How ? " By it,"
i. e., by their faith.

Eph. iv : 30. " Grieve not the holy Spirit of
God, whereby ye are sealed unto the day of re-
demption."

I. Whom ? The Holy Spirit. II. What ? Grieve
not. III. Why? By Him we are sealed.

Matt, xi : 28. " Come unto me, all ye that labor
and are heavy laden, and I will give you rest."

I. Who shall come ? The heavy laden. II.
To whom ? To Jesus. HI. Why? To gain rest.

3. Its advantages.

{a) It is the simplest and easiest method the
preacher can employ in dividing his sermon, and
is readily understood by his hearers.

{B) Interrogatories naturally awaken interest,
because demanding a reply, and thus a great point
is gained in securing attention to the discussion.

A sermon on faith may thus be divided : I. Its
Nature ; II. Its Means ; III. Its Importance.
But if these were stated interrogatively thus : I,
What is faith ? II. How can we get it ? III. Why

I04 DIVISION.

should we have it? — a greater interest is at once
awakened in the subject.

{c) It gives clearness, especially in argumen-
tative or philosophical sermons, both in the pre-
sentation of the subject, and in its subsequent
discussion.

(^) It may be made a very practical, pointed
and direct method of applying truth to the con-
science, throughout the entire sermon.

For example, a sermon on Rom. xiv: 12: "So
then every one of us shall give account of himself
to God," would be of this sort if divided thus :
I. Who art thou ? God's friend or foe.
II. Whither goest thou ? On to judgment.

III. What preparation hast thou made ?

{e) It was the ancient Socratic manner of
instruction ; it is the church's method of catechiza-
tion; and the natural form of investigation,
discussion, and expostulation.

In the use of this method, great caution is nec-
essary not to raise questions the preacher cannot
answer, and to avoid all questions which are
inappropriate or merely curious.

4. Its use. This method may be employed in
three ways :

{a) In expressing the main divisions of the

THE INTERROGATIVE METHOD. 105

sermon. In this case the answers to these questions
will form or suggest the subdivisions.

Examples: John xi : 28. "The Master is come
and calleth for thee."

I. Who is come ? II. Whom does He call ?
III. What does He want ?

I. Pet. iv: 17. " What shall the end be of them
who obey not the Gospel of God ? "

I. What is the Gospel of God? II. Why do
some disobey it? III. What will be their end?

Acts ii: 47. "The Lord added daily to the
church such as should be saved."

I. Who added to the church? II. Whom did
He add? III. To what did He add them? IV.
When was this done ?

Ps. xix : 1 2. " Cleanse thou me from secret
faults."

I. What are secret faults ?
II. How can we be cleansed from them ?
III. Why should we be concerned about them ?

Ps. li : 10. " Renew a right spirit within me."
I. What is a right spirit ?
II. How can it be renewed ?
III. Why should we seek it?

I06 DIVISIOM.

JLuke ^xlii : 42. " Lord, remember me when thou
comest in thy kingdom."

I. Whose prayer was this ?
II. When was it made ?
III. What did it ask ?

(b) When the main divisions are in the shape of
statements, the subdivisions may take the inter-
rogative form. This is often its better use, as it thus
reaches the substance of the sermon and aids in its
discussion.

Examples : Ps. Ixxiii : 24. " Thou shall guide me
with thy counsel, and afterward receive me to
glory."

I. Our present guidance. I. Who f "Thou."
2. How ? " With thy counsel." 3. Whom ? " Me "
— a personal matter.

II. Our future reception, i. Where? "To glory."
2. When? "Afterward." 3. How? "Receive,"—
a friendly welcome.

II. Sam. 18 : 29. "Is the young man Absalom
safe ? "

I. The perils of young men. i. What are they?
2. How do they imperil ?

II. Their safeguards. I. What are they? 2. How
can they be gained? 3. Why should they be
secured ?

THE INTERROGATIVE METHOD. 10/

T^uke-JCKM,: 5 J -62. "And the Lord turned and
looked upon Peter," etc.
I. Peter's sin.
I. What was it? 2. How do we account for it?
3. Who now imitate it ?
II. Peter's sorrow.
I. What produced it ? 2. How was it manifested?
3. What does it teach us ?

(r) The Interrogative form may relate only to the
thenne, — yet so affect the entire sermon as to clas-
sify it under this method. This is especially the case
when the answers to the interrogative theme furnish
the main divisions of the sermon.

Examples: Luke xix 141. "When he was come
near he beheld the city and wept over it."

If the theme be expressed as a question, — Why
did Jesus weep over Jerusalem ? the answers would
form the following main divisions : I. Because of its
sin ; II. Because of its unbelief; III. Because of its
doom.

Acts ix : 26. " When Saul was come to Jerusalem,
he assayed to join himself to the disciples."

If the theme be worded, — Why should believers
join the church ? the answers would be, I. Because
Christ requires it. II. They need the church. III.
The church needs them.

I08 DIVISION.

The main divisions being answers to a question,
places the treatment under the Interrogative method.

V. THE EXPOSITORY METHOD,

1. Its meaning. The Expository method con-
sists in the explanation, discussion, and application
of whole chapters, or more or less extended parts
of Scripture, instead of selecting a single verse or
short passage as the text of the sermon.

2. Its advantages. The chief arguments in
favor of this method of preaching are :

{(.i) It is the primal idea and purpose of preach-
ing.

The fundamental idea of preaching is not sacred
rhetoric. It is the opening up {ex-poiio), the
setting out or putting forth of the contents of God's
Word. It is making the vision plain, so that the
people may understand it. It is not so much the
discussion of religious truth, as its presentation.

{!)) It is of ancient usage. Many sermons
which have come down to us from the earlier ages
are of this sort. The custom of founding a sermon
on a short and detached sentence or statement of
Scripture was unusual and possibly unheard of
until after the fifth century. The original purpose
of preaching was to explain the plan of salvation
or some entire section of the Bible.

THE EXPOSITORY METHOD. IO9

{c) It secures a better acquaintance with the
contents of the Bible, to both preacher and hearers.
It makes the preacher " mighty in the Scripture,"
and this Sword of the Spirit becomes his famihar
and effective weapon. It requires careful study,
for he cannot omit or escape the difficult passages
which come in course, but must meet and explain
them.

{d) It affords opportunity to speak on subjects
which otherwise would or might be omitted or
neglected. It brings out the whole counsel of
God, and justifies topics, like sins of lewdness, etc.,
which could not be made special subjects of
sermons without offence.

3. Its methods. It may be used in two ways,
either of which will be to edification.

{a) In pure exposition. Thus an entire chapter
or an entire Epistle or other Book is taken, ex-
plained, and applied, verse by verse, in a series of
discourses.

Expository sermons are necessarily largely exe-
getical and take the form of a practical commen-
tary. Luther on Galatians and other parts of Script-
ure is an excellent example and model of Expository
discourse. Dr. Seiss on Leviticus, and Robertson
on Corinthians may also be profitably studied as
examples in which the leading thoughts of the

no DIVISION.

various chapters or sections, instead of every verse,
are presented and applied.

{b) In historical or biographical discourses.

Instead of a continuous exposition of some book
of the Bible, this plan selects some prominent event
or person as the topic of discourse, and reproduces
the Bible narrative in the preacher's own language,
with suitable comment and application as the story
unfolds. Such topics are found, e. g., in the history
of the antediluvian world; in the journey of Israel
from Egypt to Canaan; or in the planting of the
Christian church as given in the Acts. Intensely
interesting and instructive discourses of an exposi-
tory sort can be produced when they take the
biographical form; such as a series on the life
of Abraham or of Jacob ; the story of Joseph or
of Esther ; the life of Moses, David, or Elijah, —
or of St. Paul, St. Peter, and other New Testament
characters.

This biographical plan avoids the objection against
expository preaching that it becomes monotonous
and disjointed when chapters are discussed verse
by verse. It has furthermore the great advantage
of being based on a story, the very telling of which
secures attention and interest from the beginning,
and, if wisely arranged and developed, will hold
them to the close.

THE EXPOSITORY METHOD. Ill

A very large part of the Bible is biography, and
this biographical form of sermons or lectures is the
best way to bring out the meaning and lessons of
such parts, and to make them bear on the minds
and hearts of the congregation, and in a way not
soon forgotten. Many leading preachers employ
this method, especially at the second or evening
service ; and their published lectures, which abound
in our homiletical literature, will be found of service
and material aid by young preachers who are timid
in venturing in unfamiliar waters. Among the best
general helps in this line, we mention Farrar, and
also Conybeare and Howson, on St. Paul ; Bishop
Hall's contemplations on the Old and New Testa-
ments ; Dean Stanley's History of the Jewish
Church ; and Henry's Exposition of the Bible,
which, whilst of little value critically or exegetically,
is most helpful in homiletical arrangement and
practical suggestion.

4. Its Requisites. For successful preaching
under this method, several things are necessary:

[ci) The preacher must possess and cultivate
descriptive power, — i. e., the gift or tact of giving
the narrative in a lucid, connected, and interesting
way.

{b) He must make himself familiar witli the
country, people, customs, times, and other circum-

112 DIVISION.

stances of the subject before him. Standard Cyclo-
pedias, good Bible Dictionaries, and books of travel
in Bible lands should be carefully consulted.

{c) The discourse should not be a rambling talk,
but be fitly framed together. It may be divided
into two parts: I. The Narrative; and 11. The
lessons it suggests. But a better way is to draw
the lessons and make the application as the points
arise in the narrative, and thus keep up the narrative
feature to the close.

In either way the discourse should have a distinct
purpose, and present some one phase as the most
prominent. This secures unity of discourse, aids
the preacher in recalling the various points, and
adds interest to both description and discussion.

For example, let us take the life of Jacob and
come to Gen. xxviii. Our topic would be " Jacob's
Journey," and the chapter would be covered by
the following main divisions :

I. His father's suggestion. II. His brother's
anger. III. His own experience.

Or I. Isaac. His counsel, and blessing, vs. 1-5.
II. Esau. His marriage and motive, vs. 6-9.
III. Jacob. His journey, vision, and vow, vs.
11-22.

A series on the first chapters in Genesis could
be arranged under the following heads :

THE EXPOSITORY METHOD. II3

Chap. I. The Creation. Its Author ; God. II.
Its manner; by His word. III. Its process: i.
Light. 2. Order. 3. Life, {ii) Vegetation. {b)
Fish and fowls, {c) Animals, {li) Man.

Chap. II. The Creation of Man. I. His special
creation, v. 7. II. His residence, vs. 8-14. III. His
occupation, v.\^. IV. His companions, i. Animals,
vs. 19, 20. 2. Eve. {a) Her creation, vs. 21-2.
{b) Their marriage. V. His religion, i. The Sab-
bath appointed, vs. 2, 3. 2. Obedience required,
V. 17.

Chap. III. The Fall. I. The temptation, vs. 1-5.
II. The sin, v. 6. III. The consequence, i. The
investigation, 7'^. 8-13. 2. The sentence, vs. 16-19.
3. The expulsion, vs. 22-24.

If preaching on the life of St. Paul, we come to
Acts xvi., we could make the topic " St. Paul on the
confines of two Continents," and consider :

I. What happened on leaving Asia? i. The call
of Timothy, vs. 1-3. 2. Delivering the Synodical
decrees, vs. 4, 5. 3. The Macedonian vision, 7'S. 8-10.

II. What occurred on entering Europe? i. The
first convert, •z'i-. 12-15. 2. The imprisonment and
deliverance, vs. 16-28. 3. The conversion of the
jailer, vs. 29-34.

Or we could style it " The three conversions : "

114 DIVISION.

I. That of Timothy, vs. 1-3. II. That of Lydia, vs.
12-15. Ill- That of the jailer, vs. 23-34.

5. Its occasions. The Expository method may
be used :

{a) In preaching on the Pericopes or any extended
passage, as the text of the sermon.

{b) It especially commends itself for the second
or evening service. It is a relief and advantage to
the preacher to have something different from the
morning discourse, and will often secure full attend-
ance and special interest on the part of the congre-
gation.

(r) It is the best method for week-evening ser-
vices, where the pastor should be a teacher rather
than a preacher. Whether he takes the Sunday-
school lesson or some other selection, this method
of Expository lecture will be found the best for such
services.

GENERAL REMARKS ON METHODS OF DIVISION.

1. While every preacher will naturally give pref-
erence to one of these methods, it is well to cultivate
and use them all at different times. Each method
has its peculiar advantages, and variety in the treat-
ment of texts and topics will also be gained.

2. Sometimes a text will admit of the combination
of two or more of these methods in the same dis-

TO PICO- TEXTUA L ME TIIOD. 1 1 5

course. Some homileticians have made this a
separate method of division and called it the topico-
textual method, because it presents topical points
of thought under a textual arrangement.

Thus a sermon on Faith, if based on John xi : 40,
would present these points :

I. Its Nature. " If thou wouldst believe."
II. Its Basis. "Said I not unto thee" (the word
and promises of Christ).

III. Its Reward. "Thou shouldst see the glory
of God." Here we have the arrangement and ad-
vantages of the topical and textual methods com-
bined.

A sermon on Sin, if based on James 1:15, would
allow the same combination :

I. Its Source. " When lust hath conceived."
II. Its Course. " It bringeth forth sin."
III. Its End. " Bringeth forth death."
This combination is also seen in a division sug-
gested under the Propositional method, viz. :

I. The text explained. (Analytical or textual
treatment.)

II. The text applied. (In Synthetical proposi-
tions or inferences.)

Such combination is of special value because
possessing the advantages of both methods. In

Il6 DIVISION.

preaching a topical sermon, therefore, it is not suf-
ficient to have an appropriate text, but the most
suitable text that can be found, and if possible a
text which contains all the points of the topic which
are to be prominent in the sermon.

3. Sometimes it may be well to depart from the
stiff and formal phraseology of the usual divis-
ions, and compare the text to a garden of flowers,
a basket of fruit, or a house of many mansions, etc.,
each of which is first examined separately, and then
grouped together for contemplation. This would
be really the same as already given, but the manner
of putting it may add interest to the sermon, pro-
vided the law of fitness and propriety be not vio-
lated, and it be not employed too often.

Examples : Gal. v : 22, 23. " The fruit of the
Spirit is love, joy, peace," etc.

Here a refreshing departure would be to call this
text a basket of precious fruit, and the preacher
would

I. Exhibit each kind separately. [Explain
each term.]

II. Place them together for contemplation.
[Here he would observe they were the fruit of the
Spirit, not of the world ; they were alike, yet of
great variety ; of a kind that will not rot or decay,
and " against which there is no law."]

ITS niRASEOLOGY. WJ

III. Distribute them to the congregation.

1. For their own delight.

2. For the rehef of others.

3. For occasion of thanksgiving to God,

Rom. xi : 33. " O the depth of the riches both
of the wisdom and knowledge of God," etc.

Here is a river of God which, like the river in
Eden, parts into four heads,

I, Let us walk along the banks of each stream,
and gaze into " the depths " of

I. His knowledge. 2. His wisdom,

3, His judgments, 4. His ways,

n. Step aside and contemplate them together.
We will thus be impressed with these lessons :

1. God's attributes, doctrines, and deahngs are
beyond our comprehension.

2. They are full of " riches," though not under-
stood.

3. Their contemplation is of great value :
{a) In assuring our faith.

{b^ In silencing our cavils,
(r) In consoling our griefs,

4. While we prepare our sermons according to
some recognized method, we should ever remain
master and not become the slave of that method.
The preacher's personality must not be sacri-

1 1 8 DIVISION.

ficed to accommodate the machinery of homiletics,
but should be manifest in the use he makes of that
machinery. Each one must choose that method
which suits him best, and which he can really make
his own, — that which is best adapted to the working
of his mind, as well as to the people he addresses,
and the purpose he has in view. And this fact
should make him study, not the less but the more,
these methods of preparing sermons, until he has
mastered them all.

Method in preparation imposes no fetters on the
mind, but facilitates free action and develops its re-
sources. If homiletical rules and methods ever
become hurtful instead of helpful, such rules are
either false or else they are not properly under-
stood and used. At the same time, it should not
be forgotten, if these rules at times seem to put re-
straint on the preacher, it is to secure the rights of
the hearer.

CHAPTER VII.

THE INTRODUCTION AND THE CONCLUSION. —
THE INTRODUCTION.

We have already stated that sermons are usually
divided into three parts : the Introduction, the Dis-
cussion or body of the sermon, and the Conclusion
or application. What has been said heretofore
relates chiefly to the subject-matter in the Discus-
sion, and the other two parts remain to be con-
sidered. Of these we take up now the Introduction.

1. Its meaning and purpose. The first part
of the sermon is called the Introduction. The
Latin word Exordmm is sometimes used. Its
purpose is the same as the preface to a book, and
is intended to introduce the text or topic of the
sermon to the favorable attention of the congre-
gation.

2. Its importance. Much depends on how a

man begins anything he undertakes. The proverb

that a " bad beginning makes a good ending," is

seldom verified in actual experience. Ground lost

in the beginning is seldom recovered, and a battle

begun in a blunder generally ends in defeat. First

119

I20 DIVISION.

impressions are lasting, and it is of great importance
in preaching, both for the truth's sake and for the
preacher's sake, that these be favorable. Not only
should we be careful in the start to avoid arousing
any feeling of aversion or hostility against ourselves
or our theme, but we should study how best to
introduce our subject so as to gain the attention,
interest, and sympathy of the audience. If these
are gained at the beginning, they may readily be
held to the close.

3. The material. Whatever helps to mtroduce
the text or topic of discourse is proper material
for the Introduction. Whatever helps the hearers
to understand the surroundings, circumstances, or
bearings of the text ; or the reason why that partic-
ular topic was chosen for the occasion, is not only
appropriate, but useful and often essential in begin-
ning a sermon.

We give the following points and suggestions
concerning the material of the Introduction :

{a) An Introduction should never be an apol-
ogy. If the apology that you are poorly prepared
be true, it is a shame ; if false, it is a sin. If you
are poorly prepared, the congregation will find it
out without being told ; and if they do not, why
should you debase yourself before them ? They
have a right to expect an educated and earnest pastor

THE INTRODUCTION. 121

will always be able to preach to edification, even if
he has been hindered in his preparation. To begin
with an apology in the expectation of making a
deeper impression, is to be untruthful and deceitful.

{p) The Introduction should not be a part of
the discussion which belongs to the body of the
discourse, except it be intended simply to arouse
interest in the subject.

(^) It may be explanatory of the words of the
text when necessary. Criticism of the translation
and quotations of the original should seldom be
made, and never unless some important truth is
thereby brought out. It looks like a pretentious
parade of learning which the true scholar always
avoids. But where an unusual, difficult, or obsolete
word or phrase occurs in the text, it is of advantage
to have its meaning made plain before the general
discussion begins.

{d) When the text is part of a narrative no better
introduction can be made than to tell the story of
which it is a part, describing especially its time,
locality, persons, and circumstances. This forms an
easy and interesting introduction, and secures atten-
tion from the start. Care must be taken not to pro-
long the narrative, but sketch only its leading and
important features.

{e) An account of the Author or a description

122 DIVISION.

of the Book from which the text is taken, espe-
cially of writers and books not often referred to, will
form interesting and instructive material for the
Introduction.

(/) Good introductions may sometimes be made
by giving the reasons which influence us in select-
ing the text. It gains attention to know the preacher
has a special message, a special object or purpose
in his sermon, just as it does to tell a man at once
why you call to see him.

Such reason may be because the text is taken from
the Gospel or Epistle for that day, or was suggested
by the particular season of the church year. Or it
may be because something has occurred in the con-
gregation or community which makes the text or
topic specially appropriate at that time, or has
aroused public interest in some doctrine or duty;
or the prevailing indifference to such doctrine or
duty requires its presentation. In any such or sim-
ilar event it is sometimes well to state in the Intro-
duction the facts which thus decided the choice of
the subject.

4. General rules concerning Introductions,
((?) Not every sermon needs an Introduction

Sometimes it is well to enter at once on the discus.

sion without preliminary remarks.

THE INTRODUCTION. 1 23

ib) Introductions should be brief. People want
the preacher to get to the main part of the sermon
as soon as possible, and it is a great fault to weary
them in the beginning. If the material is very abun-
dant it is better to put some of it in the body of the
sermon than to make the Introduction too long. It
is the first course of the feast, and should whet the
appetite but not satisfy it.

ic) They should be simple, easy, and natural.
They should not demand too much thought nor ex-
cite too much wonder. Begin with modesty of lan-
guage and demeanor, if you wish to win your way to
the hearts of your hearers. Do not start off with a
sky-rocket nor begin on a high pitch either in mat-
ter or manner. Introductions of sermons, like that
of friends, should be made in plain language and
natural manner.

(^d) The Introduction should be well studied and
thought out, and expressed in short and suggestive
sentences. This needs special attention when the
sermon is not written. Rambling, confused, and un-
grammatical sentences at the beginning will not only
make an unfavorable impression on the congregation,
but will be a discouragement and hindrance to the
preacher himself Some happy mode of expression
and literary elegance will have the opposite effect
and give flavor and favor to the entire sermon.

1 24 DIVISION.

j/ {e) It is a good rule to leave the preparation of
the Introduction until the body of the sermon is
completed, as it is best to build the porch after the
house is finished. This avoids putting in the Intro-
duction what is already in the discussion, and the
mind can best judge, after the other parts are com-
pleted, what sort of introduction the sermon ought
to have, — for as Pascal says, " the last thing the
writer of a book finds out, is how to begin."

THE CONCLUSION.

1. Its meaning. The word Conclusion has two
meanings — to come to an end, and to bring the
mind to a decision. The Conclusion of a sermon
therefore refers not only to its closing sentences,
but especially to its application to the congregation,
so as to produce in them the intended results. It is
the place in the sermon where the rays are brought
to a focus and made to burn. It is a distinct part
of the discourse, the peroration of the ancients,
and the Sclilussrcde of the Germans.

2, Its importance. All that was said about the
importance of the Introduction will apply with
greater force to the Conclusion. While the saying
" All's well that ends well " may be an overstate-
ment, it expresses a truth our observation and ex-
perience will justify. Luther places among the

THE CONCLUSION. 12$

qualities of a good preacher that he ought to know
when to stop.

Too many preachers neglect the preparation of
this part of their sermons, trusting to the enthu-
siasm the delivery of the body of the sermon will
excite in their minds, to carry them safely to the
end. The result is they are weakest where they
ought to be strongest. It is pitiful to see the dis-
tress depicted on the countenance of a preacher
when he is searching for a good closing thought
or sentence, and cannot find it.

In the great orations which have come down to
us from antiquity, the most impressive thought and
language was reserved for the close, and the same
plan is pursued to-day by the best speakers in legis-
lative halls and in courts of law. If statesmen and
lawyers find this the best way to make their
speeches bring their hearers to a favorable decision
and move men to action, surely preachers of the
gospel should be equally wise.

That the conclusion is a very important part of
the sermon is evident not only because it makes the
last impression on the congregation, but because it
is the summing up and gathering together of all
parts of the sermon for practical effect. The aim
and purpose of the preacher must be effected here.
There is no use in gathering hammer and nails if

126 DIVISION.

they are never driven in where needed. To fail
here, may be to fail altogether.

3. Conclusions may have different forms.

{a) That of inferences or lessons. Where the
sermon is doctrinal, historical, or philosophical it
is customary to conclude with several inferences
drawn from the subject or its discussion, or the
practical lessons the subject suggests. Where this
is done they should be few in number and striking
in form, so as to make and leave a vivid impression
upon the minds and hearts of the hearers. Some-
times it is well to precede them with a brief re-
capitulation of the points or heads of the sermon,
but the conclusion should consist in proper lessons
or real inferences, and not be merely the heads of
the discourse repeated.

Examples: If Ps. xliv : i, be used for a Reforma-
tion sermon, showing what God accomplished
through Luther and his associates, the following
inferences would form a good conclusion :

I. Let us appreciate their work. 2. Let us be
true to their work. 3. Let us carry on their work.

John X : 9. "I am the door," etc.

Concluding lessons — i. That door is now open.
2. Some day it will be shut.

Luke xiv: 21. "Go out quickly into the streets
and lanes of the city, and bring in hither the poor," etc.

THE CONCLUSION. 12/

Inferences — i. There are many in the church
who ought to " go out." 2. There are more out-
side who ought to come in.

John viii : 36. " If the Son make you free, ye
shall be free indeed."

Lessons — i. Gain this liberty. 2. Keep this
liberty. 3. Use your liberty.

{b) That of application. By application is
meant the showing in the conclusion of the ser-
mon, how and to whom the various truths or facts
discussed and presented are to be applied for
practical effect. Such application should never be
personal, i.e., directed to any particular individual,
but should be addressed to the several classes of
persons present, or to the particular time, condition,
and needs of the congregation or community.

The application need not always be kept for the
conclusion, but can sometimes be made with great
effect in the discussion as the points arise. Gener-
ally, however, it is the best to reserve it until the
discussion or general presentation has been com-
pleted. While never personal, the application
should always be particular and practical.

Examples: Rom. v : i. "Being justified by
faith, we have peace with God," etc.

128 DIVISION.

Let us apply this :

1. To those who have found peace.

2. To those who are seeking peace.

3. To those who remain at enmity with Him.

Luke xiv : 28. " Which of you intending to
build a tower," etc.

Good inferences here would be:

1. Count the cost before you begin.

2. Pay the cost and begin at once.
But an application would be :

1. To those who began but abandoned the work.

2. To those just beginning.

3. To those who never commenced.

Rev. xxii : 13. "I am Alpha and Omega, the
beginning and the end," etc. Apply this :

1. To those to whom Jesus is Alpha but not
Omega.

2. To those to whom He is not even Alpha.

(<r) That of exhortation, entreaty, or appeal.

The conclusion of a sermon is the proper place
for an appeal to the hearts and consciences of the
hearers. If the design of preaching is not only to
proclaim the Gospel, but to persuade men to accept
it and to comply with its terms, there should be an
appeal in every sermon. To "beseech men by

THE CONCLUSION. 1 29

the mercies of God," is the highest motive, and also
a most effectual mode in winning souls to Christ.

But it needs to be wisely done or it may become
the weakest part of the discourse. A desultory
exhortation, without plan, point, or precision, will
spoil the sermon and leave an unfavorable impres-
sion. It may surrender the fort after it has been
taken. It will be like building a house with strong
walls and then covering them with loose boards
instead of a compact and symmetrical roof It has
been well said, " Some sermons end like the Eu-
phrates, over the many terminals of which men can
pass dry shod."

Nor should this form of conclusion ever degen-
erate into mere coaxing or threatening, but be
manly, persuasive, and sincere. It should be the
point where the preacher appears at his best as the
ambassador of Christ and the messenger of God.

This form of entreaty or appeal is only another

way of putting or expressing the lessons, inferences,

or points of application. Instead of inferring, e. g.,

that men ought to hear the gospel, heed the gospel,

and help the gospel, — the preacher will appeal to

them to do it. He will appeal to men's heads, their

hearts, and their hands. He will appeal by the

mercies of God and by the destiny of men ; by the

song of the saved and the wail of the lost.
9

130 DIVISION.

The design of the Introduction of a sermon is to
arrest attention and excite interest in the subject;
that of the Discussion is to inform and instruct the
mind ; but that of the Conclusion is to affect the
heart, which can best be done by entreaty and
appeal.

4. General Rules for Conclusions.

{a) Conclusions should not be " stereotyped."
Some preachers always close in the same way, and
often with the same set phrases. This should be
avoided. Variety can be gained by employing the
different modes at different times. The nature of
the theme will decide which mode is best. If every
sermon is closed with a thrilling appeal, the appeal
will soon fail to thrill.

{b^ They should be short. When you reach the
conclusion, the congregation will expect you to con-
clude. Appeals to the feelings especially should be
in few words, as its power is lost when the appeal is
prolonged. Avoid the phrases " lastly," " finally,"
" in conclusion," " one more remark," etc., especially
their repetition. If the conclusion has various parts,
it is best not to enumerate them, except when they
are in the form of inferences or lessons. There is
no advantage in putting up sign-boards to let the
congregation know how near you are to the terminal.

Very frequently the last division of the sermon is

THE CONCLUSION. I3I

the practical view of the subject, i. c, the practical
apphcation of the topic discussed. In such cases
especially there is no need for further lessons or
applications ; all that is necessary in the conclusion
is to bring the sermon to a graceful and impressive
close. We give an example of this from Reinhard,
whose conclusions were generally the weakest parts
of his sermons. Occasionally, however, his manner
of closing was very happy. In the instance referred
to, after he had finished his third division, which was
of a practical sort, he concluded a sermon with these
words : " Oh ! that to this end God would make us
feel, my dear brethren, the power of the Gospel of
Jesus ; that by this gospel He would purify,
strengthen, and elevate your mind, and give you
that seriousness, that wisdom, and that dignity which
ought to distinguish the disciples of His Son. To
Him, with His Son and the Holy Spirit, be glory for-
ever. Amen." Such brief vohun or prayer would fit-
tingly form the best conclusion for many sermons.

{c) Their style should be tranquil and tender.

While uttered with deep emotion and often soar-
ing to sublimity of thought and expression, the Con-
clusion should not be violent in gesture nor bois-
terous in tone. The stream of eloquence should not
end in the roar of a cataract. An abrupt termina-
tion rarely leaves a good impression. The hearers

132 DIVISION.

should be brought into that frame of mind which
fits them to receive " the peace of God " with which
the sermon closes.

(d) Much depends on the way in which the
Conclusion concludes. The last thought and
sentence should be well chosen and expressed.
Some striking and appropriate incident from history
or of recent occurrence, is very forcible. Some apt
quotation either of prose or poetry leaves a pleasing
impression. If the poetry be a familiar hymn, not
the whole of it, but a passage only should be used.

Best of all, is it to close with the text itself, or
some other appropriate passage of Scripture, like
one of the following :

" He that hath ears to hear, let him hear what the
Spirit saith unto the churches."

" Wherefore, comfort one another with these
words."

" Now the God of peace himself sanctify you
wholly ; and I pray God your whole spirit, soul,
and body be preserved blameless unto the coming
of our Lord Jesus Christ."

" Now unto Him that is able to do exceeding
abundantly above all that we ask or think, accord-
ing to the power that worketh in us ; unto Him be
glory in the church by Christ Jesus throughout all
ages, world without end. Amen."

THE CONCLUSION. 1 33

" Now unto Him that is able to keep you from
falling, and to present you faultless before the pres-
ence of His glory with exceeding joy; to the only
wise God our Saviour, be glory and majesty, domin-
ion and power, both now and ever. Amen."

" Unto Him that loved us, and washed us from
our sins in His own blood, and hath made us kings
and priests unto God and His Father, to Him be
glory and dominion forever. Amen."

Thus the sermon begins and closes with God's
Word, and the line of the discourse forms a circle,
and is complete. The last thought should be hope-
ful, bearing the hearers toward if not into heaven.

The last word should be a noun or other impor-
tant word. The teacher who told his pupils that " a
preposition was a poor word to close a sentence
with," gave a good illustration of his rule ; and
another, who when travelling inquired of a stranger,
" can you tell me where there is a good place to
stop at ? " must have been taken aback with the
reply "Just before the 'at'."

Besides being an important word, the last word
should in its sound be one on which the voice of
the preacher and the ear of the hearer can rest.

CHAPTER VIII.

THE COMPOSITION OF THE SERMON.

The third part of Homiletics is called Composi-
tion, by which is meant the putting together in
proper literary form the materials already gathered
and arranged in order. It is the completion of the
sermon, making it ready for delivery. It is the
building of the house, after the architect has drawn
the plans, and all the materials have been brought
to the spot. It is of great importance in the prep-
aration of a sermon, not only because requiring
the most time, but it is that which gives the sermon
its final form. All that precedes in the way of In-
vention or Division is but preparatory to this. The
preacher's homiletical skill will appear not only in
the way he divides his text or forms the skeleton,
but rather in the way he clothes that skeleton with
flesh and blood, i. e., in the way he elaborates his
plan and expresses his thoughts. It is the final
building of the house after it has been fitly framed
together, and to fail here would bring to naught all
previous preparations and labor. To have a good
literary style and compose well is a high art and

134

ITS TWO PARTS. 1 35

rare attainment, and can be attained only by careful
practice and by observing the best rules.

ITS PARTS.

Composition may be divided into two parts, the
mental and the literary part.

id) The mental part. By this we mean the.
thinking out of a sermon. Whether written or un-
written, every sermon should be carefully thought
out, not only in its plan and arrangement, but in its
various arguments, proofs, illustrations, and applica-
tions. The preacher's brain as well as his heart will
be made visible in his sermons. Successful preach-
ing does not depend on raising or stating points, but
in their elaboration. Such careful thinking out of
the sermon is necessary to make sure our arguments
will prove what we wish, and our illustrations fit in
all their parts.

In unwritten sermons the mode and manner of
expressing certain parts of the sermon should be
thought over and determined beforehand, so that
when the preacher rises in the pulpit he understands
clearly what he is about to say, and how to say it.

Much of this mental composition is done in the
formation of the plan or skeleton of the sermon,
and too many stop when that is completed. But a
carefully prepared plan is not a sermon, but only an

1 36 COMPOSITION.

outline of the order of thoughts, and unless these
thoughts be mentally developed and elaborated, the
sermon will be incomplete, inconsistent, and weak.
{b) The literary part.

1. Every young preacher should write out one
sermon every week. It is better to write one with
deliberation and care, than to write two hurriedly
and without proper thought and study. Many
written sermons are purely extemporaneous, and are
without excuse for being written. The only reason
for writing sermons is that we may express our-
selves with more accuracy, propriety, and elegance
than otherwise. If these be neglected, it is foolish
to lose time and labor in writing. This practice of
writing should be kept up for some years, until the
preacher has acquired a terse, vigorous, and also
graceful style of speech, and until he is able to
choose his words and form his sentences without
confusion or embarrassment when facing a congre-
gation.

2. In writing, cultivate a bold hand, and use
paper with lines far enough apart to allow easy
reading, and interlineations when necessar)^ Paper
is cheaper than eyesight.

3. Sketch out the plan and arrange the skeleton
of the sermon before beginning to write, so as to
give each part its proper proportion of time, and

STYLE, OR LANGUAGE. 1 3/

avoid making the sermon too long, and keep that
sketch before you while writing.

4. Write, if possible, when the fire burns (Ps.
xxxix : 3) and the glow is on the heart, and at times
least liable to interruption. Write under the impres-
sion the congregation is before you, so as to catch
something of the enthusiasm of free speech, and
put it in your written sermon. At the same time
keep the purpose or leading idea of the sermon
constantly in mind, so as to preserve unity of dis-
course in the composition. For the same reason,
after an interruption, go back and read a page or
more of your manuscript before resuming writing.

5. In writing, aim at correctness of expression
and elegance of style. If these are neglected, the
sermon had better remain unwritten.

Correctness is gained by using proper words
arranged in proper sentences, and elegance of style
by observing the rules of literary elegance and by
proper ornamentation. We devote considerable
space to rules and suggestions on this important
part of composition.

ITS STYLE, OR LANGUAGE.

The word Style, being derived from the Latin
stylus, the pointed pen of metal or bone with which
the Romans wrote on their tablets, signifies the

138 COMPOSITION.

manner of writing or expressing thought by means
of language. The term has passed into general
usage and is now applied to a man's dress as well
as his address — to his walk as well as to his conver-
sation ; but always relates not to what he does, but
to the way in which he does it. If our language is
the raiment with which we clothe our thoughts, our
style is the manner in which we arrange these
garments so as to produce the most pleasing and
beneficial results.

At the same time we should remember style is
not so much the adding something to the thought
from the outside, as it is the art of bringing out
the beauty of the truth itself; and it has been well
said " the worst condemnation of a careless and
unattractive style is that it does the truth injustice."

The importance of a good style in the compo-
sition of sermons can hardly be over-estimated.
What is worth saying at all is worth saying well,
whether expressed by the pen or the tongue. As
ministers of Christ are to deliver the most impor-
tant truths men can know, it certainly is of great
importance they should choose the best words,
and arranged in the best form, to do it. It would
seem as if some preacher's words were " non-
conductors," i.e., they prevent the truth from being
understood and taking effect. Many a truth is lost

STYLE, OR LANGUAGE. 1 39

for want of the right word to express it ; others
are crushed beneath a pile of useless adjectives;
while others are shut up in hopeless imprisonment
through violation of every law of common grammar.
A peculiar definition of language may here be
applied in a way the writer did not intend, when
he defined it as "the art of concealing one's
thoughts."

As ministers profess to be educated men, the
style of their composition will be a good proof of
that profession.

It is an easy thing with some to write and speak
with grace and elegance. It is a talent or gift with
which they were born, or the result of careful
training; at home and school. Others have had no
early advantages, and to these it is no small task
to break careless habits and to acquire such as are
elegant and correct. To such we offer these sug-
gestions :

1. Elegance and correctness of style can be culti-
vated by continuous reading and study of the best
authors. This should not be confined to sermons
or religious books, but extend to all departments
of literature. But it should be literature whose
style is worth acquiring.

2. Writing for the public press will beget the
proper care, offer a strong motive, and afford the

I40 COMPOSITION.

necessary practice in acquiring a good style of com-
position. You will be more careful how you write
for the public eye than you will be in private cor-
respondence.

3. Mingle with educated and cultured people. The
topics of conversation, their manner of conversation,
and your own care to express yourself well in their
presence, will be of excellent service. It is a great
gain to a clergyman, not only in improving his
speech, but in many ways, to mingle freely with the
best educated people in the place where he resides.
This can readily be done without neglecting any
pastoral duties to the humbler classes.

4. Cultivate and maintain a religious frame of
mind. Its elevating and ennobling tendency and
effect will be manifest in the composition as well as
the delivery of sermons. The best and greatest ser-
mons are spiritual rather than intellectual, and this
can come only from a devout mind.

Style in language may be divided into three
parts ; the choice of words, their arrangement into
sentences, and their ornamentation.

I. TFie clnoice of words. A man's style depends
largely on the sort of words he uses. They should
be clean, clear, and clever. A clear and forcible style
cannot be produced with ambiguous words, nor a

CHOICE OF WORDS. I4I

polished style with words which are vulgar and
coarse.

In the choice of proper words in the composition
of sermons you may be aided by observing the
following features or tests.

{a) Propriety. By this is meant such words only
should be used as are proper and suitable for the
pulpit. Solomon says " a word fitly spoken is like
apples of gold in pictures of silver," and also states
" the preacher sought to find out acceptable words :
and that which was written was upright, even words
of truth. The words of the wise are as goads and
as nails fastened by the masters of assembhes."

H. W. Beecher is reported as saying he " would
pick a word out of the gutter if he could knock a
sinner down with it." But knocking sinners down is
not the best method of conversion, and words
whereby they are overcome are the mighty words
of Scripture, and not such as are picked from gut-
ters. Pulpit language should not be stiff and stilted,
but it should always be dignified. It may be com-
mon and homely, but never coarse or low. Our
speech, says Paul, should " be always seasoned with
salt," meaning thereby, not that it should be spicy,
but wholesome. One reason why sermons against
popular sins often fail in effect, is owing to the fact
that such sins are described in coarse or slang phrases

142 COMPOSITION.

which have a humorous intent, instead of words of
sober and solemn rebuke.

To quote slang, coarse, or profane language in
order to rebuke it, is decidedly wrong and should
never be done. The people know what you mean
without you quoting it, and your refusal to mention
such words gives additional power to your rebuke.

The law of propriety can never be violated with
impunity, whether it be in our conduct or our
speech.

ip) Accuracy and Precision. To be precise,
exact, and accurate in the use of words is an attain-
ment as valuable as it is rare. It is a great thing in
composition to use the right word in the right place.
Accuracy avoids the use of wrong words. Many
words are very similar in sound which are very
different in sense. Some use the word observation
when they mean observance; consciousness when
they mean conscience ; respectfully when they mean
respectively ; forward when they mean froward ;
ingenious when they mean ingenuous, etc. Words
of nearly the same meaning are carelessly employed,
and they speak of religion when they mean holiness ;
hope when they mean assurance ; conversion when
they mean regeneration, etc. Carelessness in this
respect gives the impression the speaker uses words
he does not understand.

CHOICE OF WORDS. 1 43

Precision avoids redundancy of words. Its deri-
vation from prcscido, means to cut off, to pare down.
Some preachers employ a multitude of words,
thinking thereby to make themselves better under-
stood, whereas they are doing the very opposite.
They should remember the Lord's rebuke of Job,
" who is this that darkeneth counsel by words
without knowledge?" Every unnecessary word
in a sentence introduces some new idea or feeling
whereby the mind of the hearer is diverted or
confused. Polish is gained not by adding anything,
but by removing whatever obscures.

To be accurate therefore is to select and employ
such words as will best express our meaning, and
to be precise is to avoid multiplying words, and the
use of such as are ambiguous in their meaning.

This rule applies with special force to themes
and heads of discourse in preaching, and also to
quotations of Scripture passages, where accuracy
and precision are indispensable, but should be
constantly observed in all parts of the sermon.

if) Purity. Two things are included in this rule :
— the first of which is that our words be good
English. The careful use of English words and
idioms should be the aim of all who preach in the
English language. Some young preachers have
been reared and educated in communities whose

144 COMPOSITION.

language is a mixture of two or more dialects.
Such will need to exercise special care to avoid
some terms or expressions to which they have been
accustomed, and to use only such as are pure
English.

The English language is the most composite of
any spoken language, and calls to its aid all others
to form its words. Hence even those who have
been reared in English-speaking communities, need
to observe this rule of purity, so as to avoid as far
as possible giving preference to words of foreign
extraction. Many of our most familiar words are
from the Latin, but have become so thoroughly
anglicized as to be considered good English. This
is especially the case with our theological phraseol-
ogy, and it is nigh impossible to preach a sermon
in which such words as inspiration, sanctification,
regeneration etc., do not frequently occur. Their
use is therefore not only admissible but often un-
avoidable.

Nevertheless it remains a fact, such words do not
have the strength of words purely Anglo-Saxon,
To beg is a stronger word than to supplicate ; to
quit, than to relinquish ; to mix, than to commingle;
to search, than to investigate ; and to die, than to
expire. The strength and charm of Bunyan's
" Pilgrim's Progress " lies largely in his use of the

STYLE, OR LANGUAGE. I45

short words of pure English ; and his style is well
worthy of study and imitation.

Purity of style also excludes all words which are
offensive to good taste. The preacher is a public
teacher, and he has no right to use words which
are not recognized by good authorities, but are
coined to suit the occasion. Nor has he a right
to employ language which suggests impure thoughts
or imagery, or whatever may defile. Also that sort
of religious phraseology known as cant and rant,
and which used to be regarded in some places as
a mark of inspiration, must be avoided if purity of
style is desired.

2. The arrangement of words into sentences.

The proper combination or arrangement of words
into sentences is as important to a good style as is
their selection, and much that has already been said
under the choice of words, will apply with equal
force here.

The following rules should be observed :

a. The arrangement must be grammatically
correct. We call attention to several violations of
the rules of grammar, sometimes heard in pulpits :

{ci) The use of plural verbs, pronouns, etc., with
collective nouns in the singular.

E.g., " The congregation are invited," etc., or "will

hold tkeir annual meeting." If the plural form of
10

146 COMPOSITION.

the verb or pronoun is preferred, it should be " the
members of the congregation are," etc.

So, too, the common use of the word none as
plural must be avoided. It is a compound of no one,
and is singular. " There is none that doeth good,"
etc., " None was cleansed," etc.

ip) The use of the personal pronoun in the objec-
tive form after the verb " is."

E.g., " It is me," or " him," instead of " it is I," or
"he."

{c) The use of the verb "was," with the subjunc-
tive, expressing condition.

E.g., " If I was," or " if you was," instead of " If I
were," or " you were." See in Heb. v : 8, "Though
He were a Son," etc.

{d) Using the past tense in what is continuous.

E.g., " I told them who I was," — instead of " who
I am."

Or using the present tense for what is future.

E.g. "As next Sunday is Easter," instead of "will
be Easter."

b. Every sentence should have perspicuity.

The clearness of its meaning will depend largely
on the arrangement of its words. The aim of every
public speaker should be to be understood, and so
to construct his sentences that his hearers not only
may, but must understand him. To gain this end

PERSPICUITY. 147

{a) Avoid mixed sentences. Do not include too
many qualifying words, phrases, and parentheses.
If these are necessary, it is much better to put them
into separate sentences.

Take the following definition of faith, as an ex-
ample of a mixed sentence : " Faith, the first and
chiefest act of the soul in religious experience, and
which must not be confounded with simple belief
nor with mere hope (even if it be styled ' the anchor
of the soul '), though containing both these elements
in its component parts, is a subjective reaching forth
and laying hold on the objective facts and truths
contained in the gospel."

Such a sentence is most confusing and should be
divided into at least three to make its meaning
clear.

{!)) Where qualifying words must be used, place
them as near as you can to the word they quahfy.
Much ambiguity is caused by the neglect of this
rule.

If a speaker would say, " Balak sent messengers
to Balaam to come and curse Israel encamped on
the plain in fear and trembling," — the hearer would
conclude the children of Israel were in fear and
trembling, instead of Balak whom the speaker in-
tended.

The common expression, " I expect to preach

148 COMPOSITION.

myself on that occasion," is ambiguous, as it would
leave the impression the speaker expected to preach
about himself, instead of that he himself expected
to preach.

{c) Perspicuity is gained by short sentences, and
hence long sentences should be avoided. The
example given under {a) applies also here. Short
sentences arrest attention, and please the mind
because readily grasped. Short sentences, however,
are not always clear, as they may be too much
compressed to be easily understood by the unedu-
cated mind. An entire paragraph of epigrams would
be an illustration of this. What is spoken to the
ear must necessarily be more full and explanatory,
than what is written for the eye. But where more
ample statements are necessary, they should fol-
low in other sentences, rather than be crowded
into the sentence they are to explain.

id) Attempts at perspicuity may be carried too
far. Explaining what has been already clearly
stated, is not only unnecessary but tiresome, and
is a serious blemish to a speaker's style. Too many
lenses may magnify an object until it is more
obscure than to the unaided eye.

c. A sentence should have unity. Each sen-
tence should express but one thought, state but
one proposition, and leave but one impression.

UNITY AND VIGOR. 1 49

This secures unity even when its language has every
proper variety.

This law. of style is violated

{a) When the subject is changed before the sen-
tence is finished. E.g. " Our sins were atoned for
when Christ died on the cross, that instrument of
torture used by the Romans when putting crimi-
nals to death." Here the mind is diverted from the
atoning purpose of Christ's death, to the particular
manner of death He suffered.

ib) When things unconnected are put in the same
sentence. E.g. " Our faith lays hold of the Lord
Jesus, and we must share our possessions with
those who are in need."

{c) When too many explanatory words are intro-
duced. The definition of faith given under {a) of the
preceding rule will illustrate this.

d. Sentences should be vigorous in style. The
ancients called this energy. Words can be so com-
bined in sentences as to impart a special force in
their utterance. Even a commonplace thought or
familiar truth gains new interest and force, when ex-
pressed in clever and vigorous language. Much will
depend on our use of vigorous words, but much
also on the way we put them together. A vigorous
style comes chiefly from a careful and continued
study of the science of language, and familiarity with

1 50 COMPOSITION.

the best writers ; but we may call special attention
to the following points :

{a) Unnecessary words weaken a sentence, and
should be excluded. Style is a state of intensity :
the greatest number of things in the smallest number
of words.

ip) Avoid circumlocution. Come to the point
and say what you mean. A directness of aim and
purpose gives energy to speech.

(r) Observe the rules of emphasis even in com-
position, and put the strong word in the right place.
Be careful with the last word of every important
sentence, and close with a word on which the
thought can rest, and the sentence is made com-
plete.

(^) Energy of style comes also from deep emo-
tion. No man can be a strong speaker without
strong feeling. Goethe's words, '■^Gcfiichl ist alles''
may be an over-statement, but are founded in truth.
And it is the love of Christ, deep and strong within
us, which not only constrains us to preach, but
makes our preaching vigorous and effective, and
gives the sermon both flavor and power.

e. Let the style of composition be hopeful and
bright, not pessimistic nor condemnatory. Like
the Master, come to save men's lives, not to destroy
them. Some ministers never present even the most

STYLE, OR LANGUAGE. I51

helpful and comforting truths of the Gospel, except
in a fault-finding way. Dr. Watson has well said,
" When a preacher grows sour and vindictive, the
sermon has lost its grace and tenderness; and I
know not which is the greater calamity : a preacher
without magnanimity, or a sermon without nobility."

CHAPTER IX.

ORNAMENTATION OF LANGUAGE.

Ornamentation is a law of nature, which adorns
her works with foHage and flowers to make herself
beautiful and fragrant. Among the races of man-
kind it is also a mark of advancement, refinement,
and culture. The barbarian is content with his rude
hut of mud, but the more races advance in civiliza-
tion and education, the more they seek to make their
houses beautiful with proper ornamentation. And
this is true of their speech as well as of their
dwellings. Nothing admits of ornamentation better
than language, and it should be the aim and study
of every public speaker to enrich his utterances
from the boundless stores which are at his com-
mand.

It is here the work of the preacher will be that
of the artist, resembling that of the painter or of
the sculptor. Sometimes it is that of the painter,
for there is such a thing as word-painting in public
speech, and when well done is a great ornament
to a sermon. At other times it is that of the sculp-
tor, whose art appears in his abihty to cut off and

152

ORNAMENTA TION OF LANG UA GE. I 5 3

remove with chisel and mallet, whatever does not
belong to the statue he is forming out of the block
of stone. In the one case he puts something on,
and in the other he takes something away; but
both alike are done to give ornament and beauty
to the work.

If it be thought derogatory to the Gospel that
its preachers should employ any ornament of speech
in its proclamation, we need but remind you there
is no book more full of sublime imagery or splendor
of diction, than the Bible itself. Even our Lord,
who spake as never man spake, employed similes
and allegories in teaching His sublime truths, as is
seen in His many parables and discourses. He
closed his sermon on the Mount with the whistling
of winds and the rushing of floods, and laid a
tribute on all the phenomena of nature to give force
and beauty to the doctrines He taught.

Young preachers, however, need to be cautioned
against, rather than urged to the embellishment of
their sermons with ornament, as the tendency, espe-
cially in this country, is to extravagance in this
matter. The purpose of preaching is not to enter-
tain, but to instruct, admonish, and persuade. Our
preaching is to be " not with enticing words of
man's wisdom, but in demonstration of the Spirit
and of power." A house which is all ornament

1 54 COMPOSITION.

will not do to live in, and excess of rhetorical
embellishment will spoil any sermon. Truth, like
beauty, is most adorned when least adorned. Ex-
travagant ornamentation characterizes the house-
maid rather than the mistress of the house. Mere
rhetorical bombast, sometimes heard in the pulpit,
is the cheap jewelry which marks the vulgar mind.

The following rules and suggestions, therefore, are
given to caution against false or extravagant or-
namentation, as well as to guide in the use of that
which will be helpful and proper.

Ornamentation is applied to language in four
ways : in the elegance with which thought is ex-
pressed; in the figures of speech employed; in the
use of illustrations ; and in the exercise of the im-
agination.

a. Elegance of expression. This is gained in
several ways.

{a) Avoid harsh words. Certain words by
their very sound, and others by their associations,
seem to grate upon the ear. Dreadful words, like
hell or damnation, are not to be made common by
frequent use. The awful realities they signify are
. not to be kept back in our preaching, but other
words or phrases can be used with better effect.
There may be times when the hearts of preacher and
hearers are stirred to their depth, when these words

ORNAMENTATION OF LANGUAGE. I 55

can be used with overwhelming effect, as our Lord
used them in Matt, xxiii : 33, but such occasions are
rare.

So of other words which are not dreadful, but
simply harsh. These cannot always be avoided
without obscuring our meaning, but where a choice
can be made we should select such as contribute to
an easy and graceful style ; at the same time guard-
ing against what would become pointless, insipid,
and monotonous language.

{li) Words in which the sound accords with
and suggests the meaning, give elegance to lan-
guage.

E.g., Thus we speak of the "pattering rain," the
" twittering of swallows," the " hiss of steam," the
" roar of the cataract," the " booming of cannon,"
etc. So in the expression " running rapidly," there
is the sense of motion in the sound of its syllables.
The familiar lines of Gray illustrate this rule :

" Save where the beetle wheels his droning flight,
And drowsy tinklings lull the distant folds."

The words of the Psalmist — " He maketh me to
lie down in green pastures ; he leadeth me beside
the still waters," have in them the fragrance of the
meadow and the music of the brook.

(<r) The use of words beginning with the same

1 56 COMPOSITION,

letter, known as alliteration, may add elegance to
a sentence. A notable instance of this is found in
the 119th Psalm, in its Hebrew form. Where it is
not strained, nor overdone, but appears natural and
proper, it gives force as well as beauty to language.
It is especially valuable in stating the chief heads of
a sermon, as it not only makes a pleasing impres-
sion, but makes that impression more lasting.

Great care must be taken that the words be not
far-fetched nor over-done, as in the case of the Old
Puritans, who carried alliteration to ridiculous ex-
tremes in the titles and divisions of many of their
sermons ; e.g., one addressed to " the chickens of
the church, the sparrows of the Spirit, and the sweet
swallows of salvation." This is ridiculous because
incongruous ; but to speak of " sin sowing the seeds
of sorrow," gives elegance to words which teach a
truth, and fit together. So a division of a sermon
on Christ in which we consider His Person, His
Purpose, and His Plan ; or on some doctrine or
truth, which we divide into its Lines, Limitations,
and Lessons, gains attention and recollection by the
alliteration employed. To be elegant, alliteration
must be suitable, natural, and not occur too often.

{d) Elegance may be gained also by cultivating
that terseness of expression known as the epigram,
and by the occasional use of antithesis.

ORNAMENTA TION OF LANG UA GE. I 5 /

An epigram is a short, pithy sentence cleverly-
stated so as to produce a mental surprise, by some
unexpected coincidence or contrast. It often takes
the form of a proverb, as when the Saviour says,
" wheresoever the carcase is, there will the eagles be
gathered together."

Antithesis presents truth by way of contrasts,
the two clauses of the expression illustrating each
other. The books of Proverbs and Ecclcsiastes
abound in these forms of speech ; and our Saviour
employed antithesis with great power when He
uttered the words " the Sabbath was made for man,
and not man for the Sabbath." So also St Paul,
in II. Cor. xii : 14, "The children ought not to lay
up for the parents, but the parents for the children."

{e) Variety of expression gives elegance to
language.

This is secured either by the use of synonyms,
so as to avoid the frequent use of the same word,
especially in closing a sentence, or by varying the
form of expression, e.g., from a statement or prop-
osition, to a question ; or simply by changing the
order of words.

(/) Unity gives elegance. Avoid being angular
and disjointed in composition. Keep up continuity
of thought throughout the discourse. Let the plan
or skeleton run easily and not stiffly through the

158 COMPOSITION.

sermon. Do not enumerate the subdivisions, nor
distract the mind nor break the sermon into pieces
by beginning each point with the word " again."
Do not make the bones and joints of your skeleton
too conspicuous. The plan or framework of the
sermon is for the preacher, not the hearer. Let the
flesh hide the skeleton and the vine cover the trellis.
The same thing applies to proof-texts and other
quotations. Chapter and verses should rarely be
specified, unless there is special reason for it. If
there be occasion to run on side-tracks, the switches
should be passed as smoothly as possible.

(^ ) Simplicity of language gives elegance to
style. It is high praise when the hearers can say,
" We understood every word of the sermon." Men
whose minds are not clear, use polysyllabic and
ambiguous words.

b. Figures of speech.

By figures of speech we mean the comparison
of things spiritual with things natural, — the employ-
ing of metaphors, similes, allegories, etc., in compo-
sition. When properly employed, imagery not only
enriches language, but aids in making the speaker's
meaning plain and forcible. It gives interest and
beauty to abstract truths and facts, and is the chief
thing which distinguishes a fresh and pleasing style
from that which is uninteresting and dry.

FIGURES OF SPEECH. I 59

The Scriptures abound in figurative language,
both in the Old Testament and in the New. Our
Lord employed every sort of figure and illustration
to make plain and impressive the truths He taught.
Not only are all His parables figures of speech, but
in nearly every discourse He uses them freely. In
speaking of His own person and work He exclaimed,
*' I am the good Shepherd ; " "I am the light of the
world," — " I am the bread of life," — " I am the
door," — " As the lightning cometh out of the east,
and shineth even unto the west ; so shall the coming
of the Son of Man be," etc.

But as already intimated, the tendency is to excess
in the use of figures of speech, and their excessive
or injudicious use obscures rather than aids the
mind in understanding the speaker's meaning ; and
instead of giving beauty and force, is a defect and
blemish in style. It will be well to observe these
rules :

{a) Figures of speech must be appropriate to
the subject. They must fit naturally, and not be
dragged in where they do not belong.

ip) Avoid mixing metaphors. The confusing
of things which do not go together or belong to
each other, not only defeats the use of metaphor
by destroying its sense, but makes the speaker
ridiculous. An eminent statesman certainly spoiled

l6o COMPOSITION.

his speech when he appealed to the undiscovered
lands, " on which the hand of man had never set
foot ;" — and the speaker who stated " I now embark
on that feature on which the whole subject hinges."

{c) Figures of speech should not be taken from
what is vulgar or low. Their use is to elevate and
not to lower the truth they illustrate. They should
not raise in the mind any disagreeable or unclean
thoughts or associations.

{d) They should be used sparingly. The ex-
cessive use of figurative language weakens and
detracts as much from speecli as excessive ornament
does from dress. Only where the subject needs
and is benefited by them should figures be used.

{e) They should be kept in their proper sphere.
Their place is in illustration, rather than in a state-
ment of facts.

(/) They should not be carried into too minute
detail. It is a mistake to hunt after a great number
of coincidences in unimportant points. They are
apt to become merely curious, and sometimes ridicu-
lous. Even if appropriate, too many details and
resemblances reveal the preacher's ingenuity rather
than illustrate his subject.

c. The use of illustrations.

The use of illustrations in sermons is so general
and prominent a feature of preaching, especially in

ILL USTRA TIONS. 1 6 1

this country, as to require special notice, although
what has been said about figures of speech will
largely apply to this also.

1. Their value.

The meaning of the term, to make clear and
vivid, to give light and lustre to a topic, shows their
value. To compare things spiritual with things
natural makes them more readily understood and
increases our appreciation of them. They have
always been used by the masters in oratory and
those who have excelled in public speech, and were
constantly employed by the sacred writers and by
our Lord himself.

2. Their use.

In commending the use of illustrations we would
not be understood as favoring that mode of preach-
ing which consists chiefly in story-telling. The
sphere of illustration is to supplement instruction,
not to supplant it. Only after a truth has been
clearly defined, argued, and proven will an apt illus-
tration be in place and be appreciated. They there-
fore should be used sparingly, and never unless appro-
priate and really illustrating the topic or point to
which they are applied. An incident or story, no
matter how interesting in itself, will spoil rather
than help a sermon into which it does not exactly
and obviously fit.
11"

1 62 COMPOSITION.

3, Their source.

{a) The many books of religious anecdotes

or sermon-illustrations, offered for sale, are not to
be commended. While some grains of wheat may-
be found in the abundance of chaff they contain,
they have been used so often by others that they
betray the fact they are of the " cut and dried " sort.
Illustrations should have a freshness about them,
and the whole purpose and method of their use
should be largely your own.

(<^) Much better is it to have your own note-
book of illustrations. In your daily reading,
whether in books of history, science, travel, fiction,
or in the news of the day, many facts or incidents
will occur which will serve admirably as illustrations
in sermons. These should be noted either in full
or by reference to where they may be found, for
future use. Beware, however, of vouching for the
truth of every story, or of stating it occurred under
your own observation or experience.

{c) Familiarity with Bible history and biogr-
raphy will always furnish an abundant source of
supply. To compare Scripture with Scripture, and
illustrate Scripture truths by Scripture facts, is an
element of strength in any sermon. No matter
how familiar they are, they are always fresh and
interesting, and come with special power because

THE IMAGINATION. 163

the illustration as well as the point illustrated come
from the inspired Word of God.

{d) Illustrations may be invented, i.e., they may
be supposed or imagined. While actual occurrences
taken from history or the news of the day are more
striking, cases which are imagined may be useful in
illustrating truth. This is seen in the fables of ^sop,
Bunyan's Pilgrim's Progress, and pre-eminently in
the parables of our Lord. When composing or
inventing illustrations, the preacher should guard
against making them consist of fictitious experiences,
or making himself the prominent actor, hero, or vic-
tim.

d. The exercise of the imagination.

The imagination is that power of the mind by
which it forms images and contemplates them as if
they were realities. It is the power of seeing the
invisible, of looking beyond the boundaries of our
senses, or of combining the results of our observa-
tion and knowledge in modified, new, and ideal
forms. It is the picturing power of the mind, mak-
ing things which are not appear as things which are.
It finds its best expression in poetry, and has its
place in prophecy, on which account the prophets
were at first called Seers, i.e., those who by revela-
tion saw the unseen.

(a) Its sphere. The use of the imagination in

l64 COMPOSITION.

the composition of sermons is so constant as to re-
quire special care and cultivation. It is one of the
greatest and most dehghtful of our mental powers.
Its office is to clothe the otherwise dry fields of
abstract truths or facts with life, verdure, and beauty.
In art it creates what is fit and beautiful ; in litera-
ture and oratory it finds the missing links, supplies
what is lacking, uplifts the veil of the future, sets
history before us in living characters, imparts
warmth and color to all it touches, and often turns
life's prose into pleasant poetry.

But imagination is apt to run riot unless care-
fully restrained, which is the more necessary with
us because of the sacredness and responsibility of
our office. We are not writers of fiction, but must
speak words of truth and soberness. We must
never draw on our imagination for our facts. It may
be employed in filling up unessential details in de-
scription, but even here care must be taken to make
them consistent and probable. It must have no
place in the exegetical or doctrinal parts of sermons,
but must be confined to its proper sphere in narra-
tion, illustration, or description. Jewels may be
worn as ornaments, but must not be served as
articles of food.

{8) The power of imagination may be strength-
ened and cultivated in several ways :

THE IMAGINATION. 1 65

(i) By communing with Nature. His must be a
dull mind which can gaze upon the wide expanse
and ceaseless roll of the ocean ; upon majestic forms
of hills and mountains ; or at night upon the count-
less stars shining over us, without finding and feeling
his imagination stirred and aroused within him.
Even the common scene of a dense forest, a pleasant
landscape, or a golden sunset, will awaken in every
thoughtful mind sublime and sacred imagery, and
whatever poetic talent it may possess.

(2) The study of the best works of man, in art,
architecture, and literature, will have a good effect
on our powers of imagination. Familiarity with the
writings of the best poets and writers of fiction will
be of service, while the careful study of works of
art in sculpture, painting, architecture, etc., will en-
large and elevate the sphere and strength of imagina-
tion.

(3) The habit of devout contemplation, espe-
cially of God, the soul, of heaven and eternity, and
similar objects and truths, will kindle not only our
imagination but our enthusiasm, both of which are
important factors in true eloquence.

CHAPTER X.

ORIGINALITY AND IMITATION.

Before leaving this department which treats of
the composition of the sermon, it may be well to
consider the subject of originality, and how far
preachers may and should seek after it in the prep-
aration of their sermons.

It has to do with the style and not with the sub-
stance or subject-matter of the discourse.

Certainly every sermon should be the product of
the man who preaches it. To preach other men's
sermons is dishonorable to the preacher, and dis-
honest to the congregation.

At this day it may seem impossible to be original,
i.e., to say anything new. Whatever may be said
has already been said, and in a way upon which it
may be hard to improve. Confined as ministers are
to Gospel themes they must be content to put in
their own way what has been presented a thousand
times before. Shall we be satisfied, therefore, in
being simply repeaters and imitators of others, or
shall we aim at originality in our sermons ?

I. Entire originality should not be attempt-

166

ORIGINALITY AND IMITATION. 1 6/

ed. We cannot create. That which is old cannot
be made entirely new ; " there is nothing new under
the sun." Those who determine to be absolutely-
original, either make themselves ridiculous, or fall
into grave errors. Many of the prevalent false
doctrines, whereby simple souls are deceived, come
from the desire in some preachers to be accounted
original and say something new. " That which is
true is not new, and that which is new is not true."

2. Nevertheless every preacher should have
some element of originality in his preaching.
Every sermon should be a new contribution to the
truth, i.e., it should be the old truth coming through
a new personality. The theme and substance of
the sermon cannot be new, but it comes throusfh
another man's apprehension and experience of it,
and in that respect it is the preacher's own and not
another man's.

What Burroughs says, in an essay on " the vital
touch in literature," will apply with special force
to sermons :

" It is not what the writer tells us that makes
literature ; it is the way he tells it ; or rather, it is
the degree in which he imparts to it some rare
personal quality or charm that is the gift of his own
spirit, something which cannot be detached from
the work itself, and which is as vital as the sheen

1 68 COMPOSITION.

of a bird's plumage, as the texture of a flower's
petal. In other words, that which makes literature
in all its forms — poetry, fiction, history, oratory — is
personal and subjective, in a sense and to a degree
that that which makes science, erudition, and the like
is not. There is this analogy in Nature. The hive
bee does not get honey from the flowers ; honey is
a product of the bee. What she gets from the
flowers is mainly sweet water or nectar; this she
puts through a process of her own, and to it adds
a minute drop of her own secretion, formic acid.
It is her special personal contribution that converts
the nectar into honey.

" It is the quality of mind which makes the pages
of Goethe, Coleridge, Lamb, literature in a sense
that the works of many able minds are not. These
men impart something personal and distinctive to
the language they use. They make the words their
own. The literary quality is not something put on
or superadded. It is not of the hand, it is of the
mind ; it is not of the mind, but of the soul ; it is
of whatever is most vital and characteristic in the
writer."

3. This individuality or originality may appear
in various ways :

a. In the selection of texts and statement
of themes.

ORIGINALITY AND IMITATION. 1 69

Striking texts may be discovered in passages of
Scripture which were rarely or never used before.
Simply to have an odd and curious text has led
some men to ridiculous selections which defeated
rather than aided the great end of preaching. To
twist out of a passage a meaning it does not have or
teach, cannot be too strongly condemned or
scrupulously avoided. Yet those who are content
to take the familiar texts which congregations have
heard again and again, deprive their sermons of
a freshness and interest they ought to possess. An
apt and new text has made many a preacher as
famous as the sermon itself, and his name remains
associated with it whenever such text is read or
mentioned.

So, too, the theme of the sermon should have a
freshness in the way it is stated. Goethe says
" originality does not consist in saying new things,
but in presenting old things in a new way." We
should cultivate the art of " putting things," and
then put them in our own way.

b. In the interpretation, development, and
disposition of the sermon.

Luther was not the author of the doctrine of re-
pentance or of justification by faith, but he gave
them a new development and position. Old jewels
in new settings may seem entirely new. " Other

I/O COMPOSITION.

men labored and we are entered into their labors,"
not only to enjoy their results, but to penetrate yet a
little deeper. Ruskin says " genius is only an un-
usual power of seeing," and therefore every schol-
arly mind possesses some power of originality.

The plan or disposition of the sermon may like-
wise manifest it; just as the architect's originality is
seen in the plan he devises, and not in the material
of which the building is constructed.

c. In its language and style of composition.
Carlyle is not so much an original thinker as

writer. It is his peculiar construction of sentences
and his way of stating his sentiments that has given
him distinction among authors. Luther's vigorous
language, and his use of words intelligible to all,
added greatly to his originality. So it is the way
preachers put things, whether in arguing a point,
narrating an incident, or making an appeal, that gives
strength or weakness to a sermon. The doctrine is
not his own, but its statement is, and in this his per-
sonality and originality will appear.

d. Or it may pertain to the delivery.

It would be well if more preachers would be more
original, i.e., would be themselves in the delivery of
their sermons. No class of public speakers' are less
natural, in tone, utterance, and often in gesture than
ministers of the gospel, who ought to be the most

ORIGINALITY AND IMITATION. 171

natural. Few preach in the same tones and ease of
manner in which they converse. There is a style of
delivery very common to most of those who enter
the pulpit, which is heard nowhere else, and ought
to be avoided. Every preacher's voice and manner
of delivery should be his own ; revealing his person-
ahty and manhood.

In some or all of these, a proper originality may
and should appear; not an originality which consists
in doing things differently from others, or aims at
independence of all recognized laws and customs,
but which works by the best rules and laws until the
preacher has mastered and made them his own.
Thus he may become, not a mere conduit of other
men's thoughts, but a fountain imparting freshness,
delight, and life in every sermon he preaches.

There are three sources of intelligence : instruc-
tion, intuition, and inspiration. The first comes from
without, the last from above, but intuition or instinct
is our own aptitude in seeking or apprehending truth
and the ways in which it may be applied or used.
This power or gift should be cultivated and devel-
oped, as it makes our work eminently our own.

To preach great sermons, the preacher himself
must be a great man; great not only in learning and
attainments, but in character and nobility of soul.

1/2 COMPOSITION.

IMITATION AND THE STUDY OF MODELS.

Closely connected with what has been said about
Originality, is the matter of imitating and studying
other men as models.

Young men are strongly tempted to imitate public
speakers whom they admire. Some may do it
unconsciously, while others do it purposely. It
relates chiefly to the deUvery of their sermons, but
we insert what we have to say about it in this place
as best fitting.

I. Direct imitation is injurious, and should
be avoided.

(a) It is destructive of your own personality.
You become the slave of the man you imitate
instead of being your own master, or at least you
are a mere copyist. God made you on your own
model ; not in the mould of somebody else. No
man with proper self-respect can be content to be
like an old book published with a new title and
binding as the only change.

{It) You are not competent to select the
best models. It is in the days of youth when
this temptation comes; when judgment is not yet
ripened, and immature or wrong ideas have not been
corrected by experience. If a man is competent
to decide who is the best model, he is competent
to do without any, and to be himself.

IMITATION AND THE STUDY OF MODEIS. 1 73

{c) You are apt to imitate tlieir defects.

Eminent preachers have peculiarities which may-
become them, but would be out of place or ridicu-
lous in any one else. Yet these defects or singular-
ities are the points in which the imitation is chiefly-
apparent. Some peculiarity of pronunciation, pos-
ture, or apparel may be the chief point of resem-
blance. They " become John the Baptist only in
raiment."

2. The careful study of models may be
profitable.

{a) Preachers who have gained reputation and
success should be heard and observed, so as to dis-
cover the secret of their strength, and also their
points of weakness. If the latter are observed it
will keep you from becoming mere copyists or
imitators of them. Even poor preachers may be
studied to learn what to avoid. To study men as
well as books is a profitable employment, provided
blind admiration does not usurp the place of good
judgment.

{ly) Sermons, whether heard or read, may possess
excellencies after which your own may wisely be
modelled. Carefully to examine the work of others
may lead to great improvements in your own. The
whole structure and arrangement of the sermon,
as well as its language and style of composition,

1/4 COMPOSITION.

should be carefully studied, if it be deserving of
being a model.

Great care and caution are necessary here to avoid
the charge of plagiarism or unauthorized use of
the thoughts and especially the language of others.
If you attempt to be brilliant at the expense of
others you will find your own expense will be seven-
fold. Many a man who has attempted to palm off
the productions of others as his own, has ruined his
reputation, both as a scholar and an honest man,
beyond recovery. We may make the wisdom,
learning, and thoughts of others our own by study
and assimilation, and this is entirely lawful ; but to
reproduce whole sermons, or whole skeletons, or
extended passages without giving credit is unjust
to their authors, insulting to the intelligence of our
hearers, and suicidal to ourselves. When extended
quotations are made, credit should and readily may
be given. This applies equally to translated passages.

(r) Variety is profitable here. Do not make
any one man or his sermons your exclusive model.
Study preachers, not only one of them. No man
combines all excellencies in himself or in his ser-
mons. There will be less danger of slavish imita-
tion if you have a dozen models than if you have
only one ; and instead of destroying your own per-
sonality they will help you to develop it.

CHAPTER XL

DECLAMATION OR DELIVERY.

The fourth department of Homiletics is known
as Declamation, or the dehvery of the sermon from
the pulpit. It covers the whole subject and science
of Sacred Oratory or pulpit elocution. In some
respects it is the chief thing, as all that precedes it,
including Invention, Division, and Composition, are
but preparatory to it.

In the delivery the end is reached, and the purpose
for which sermons are prepared is fulfilled. An
indistinct or uninteresting delivery will spoil every-
thing, and make all previous study and labor of little
or no account. It is here our artillery is brought
into action, and to fail in this means defeat. Every
man therefore who enters the pulpit is bound by the
highest motives to give all diligence in cultivating
his powers of speech, and in studying the recognized
laws of sacred oratory.

The word Oratory is derived from the Latin noun
Os, oris, meaning the mouth and also speech ; or from
the verb oro, to speak, to pray, to plead. It includes
all manner of public address pertaining to the min-

175

1/6 THE DELIVERY.

istry, and also the reading of the Scriptures, liturgy,
and hymns at public services.

It is called Sacred Oratory not only because it
pertains to sacred things, but because it has a char-
acter of its own, and differs in many respects from
the oratory of other public-speaking professions.
What may be proper at the bar, in legislative halls,
or on the stage, may be altogether improper in the
pulpit. The purposes of preaching are sacred and
spiritual, and its style of oratory should always cor-
respond with its purposes and ends.

At the same time there are habits and faults at-
tached to pulpit oratory to which other public
speakers are not tempted, and which ought to be
pointed out and put away. There is a peculiar pulpit-
tone, a sing-song pronunciation, a professional whine
about many preachers, which, with other faults, need
to be corrected, and require special rules, sugges-
tions, and drill.

For these reasons Declamation or Sacred Ora-
tory becomes not only a distinct but most important
branch of homiletics and theological study. It has
been objected that preaching is too sacred to be
governed or restrained by rules or studied manner
of speech ; and affirmed that less mixture of art and
greater simplicity of nature in the utterance of relig-
ious truth, will make it the most successful. But

THE VOICE. 177

this objection comes from a false conception of ora-
tory as a pompous display of voice and gesture.
The true design of sacred oratory, however, is the
art of presenting religious truth in such a way as to
please, convince, and persuade men to accept and
obey the gospel. Certainly an ordinary sermon well
delivered, will accomplish more than an abler ser-
mon poorly delivered. We urge the study of rules
of oratory, not to encourage special displays of voice
and gesture, but to correct and restrain the tendency
to such display.

Declamation or Oratory may be divided into three
branches : the Voice, Utterance, and Gesture.

THE VOICE.

Next in importance to having something to say, is
to say it well ; and " a good voice " is a strong
recommendation of any preacher. It has been called
the organ of the soul, and through this instrument
our sermons must be delivered. Concerning it we
give the following directions :

I. Get a voice. A voice is something more than
sound produced by the vocal organs. Other animals
can utter sounds, but only man has a voice.

It must be carefully cultivated to produce such

tones as will lay hold of the hearer, attract attention,

and convey pleasing and forcible impressions.
12

1/8 THE DELIVERY.

A good voice makes itself easily heard, without
apparent effort on the part of the speaker, and draws
the congregation to like the preacher as well as the
sermon. It carries with it the personality of the
speaker, and helps him readily to express different
shades of thought, giving variety of tone according to
topic. It is a great mistake for any public speaker to
neglect or pay no attention to proper voice culture.

2. Three conditions are necessary to have and
maintain a good voice :

{a) Physical. Keep up your general health, as
good voices rarely come from sickly bodies. Take
care of your digestion, as inflamed throats are gen-
erally caused by disordered stomachs. Make your
muscles storage-batteries of nerve force. Do not
become physically exhausted by violent exercise or
much talking before preaching.

(/;) Mental. The voice is an index of the mind.
If the mind is uncertain or unprepared, the voice will
show it. It is the empty cart that rattles. Therefore
intelligent persons generally have the best voices.
The voice, more than dress, will tell of education
and culture. Keep up your studies and general in-
formation. Let the voice have something worth
saying, and generally it will say it well.

(c) Spiritual. Sincerity and earnestness reveal
themselves in the voice. Spirituality of mind and

THE VOICE. 179

purity of heart give tones which cannot be counter-
feited. It is the voice which most frequently reveals
whatever of the " old Adam " remains in us. Be
right and true, and the voice will be so. Be filled
with the Spirit, with the love of Christ and of souls ;
for a lover's voice is always pleasant.

3. Take care of it. A cracked bell cannot be
repaired. No instrument of music is more delicate
or sensitive than the human voice. Avoid all patent
nostrums, troches, and various throat remedies. Let
no one but a skilled physician prescribe for so deh-
cate and important an organ. Avoid strong coffee
and strong drinks of every sort, because they make
rough voices.

Do not wrap the neck with manifold coverings,
thereby making it the most sensitive and tender part
of the body. Yet do not unnecessarily expose the
throat to colds or any disease, and never carelessly
strain the vocal cords. Never go to your highest
pitch in preaching, but at your best leave the impres-
sion you could go a tone higher. It saves the
speaker's throat, and the ears of the people.

4. Use it naturally. Avoid all false, affected, and
" professional " tones. Open the mouth and speak
like a man. Do not muffle the pipes in the organ, but
give the voice a chance to come out. Open the gates,
and do not compel the sermon to force a passage.

l80 THE DELIVERY.

Above all, keep out of the minor key, so cus-
tomarily used in preaching, and speak in major
tones.

When it is said the voice should be used naturally,
it is not meant it should be in the way to which you
have been accustomed. A natural voice is had only
by careful drill and exercise in getting rid of the false
voice we may have had from childhood. Our first
elocutionary teachers were our mothers, nurses, and
playmates, whose faulty tones and pronunciation we
learned to imitate. It may take years to get rid of
many evils they unconsciously did us in this respect.
A natural-voice is the voice coming by and through
the organ of speech when in a natural or normal
condition, and free from whatever is false or affected.
To attain this after we have grown to manhood may
be a difficult task, but is worth all it may cost.

5. Cultivate its powers and tones.

{a) Singing and reading aloud frequently will
strengthen the voice. It is a mistake to think the
voice is injured by frequent use. Musical instru-
ments used every day have better tones than those
used sparingly. It has been affirmed if ministers
would preach every day, their voices (used naturally)
would be the better for it. Great singers sing in
public every day for long periods, and have frequent
rehearsals in addition.

THE VOICE. l8l

{J?) Learn to explode the voice on the vowels and
not on the consonants. For example, in uttering
the word faithful, let the stress of voice be on the
a, and not on the tJi, nor on the /. In the vowel
sounds the throat is in a normal position, and no
ordinary explosion of the voice can injure it.

{c) Cultivate especially the tenor or higher tones,
because less common, most musical, and more clear
— reaching farther and easier understood than very
deep tones. If the voice needs to be deepened, a
good exercise is found in repeating a sentence and
dropping the voice a tone at the last word, until
the lowest possible tones are reached,

{d') Accustom yourself to deep breathing, espe-
cially when walking and taking exercise in the
open air. It will expel the foul air otherwise re-
maining in the recesses of the lungs and supply
fresh air instead. It therefore not only gives strength
and richness to the voice, but improves the general
health and lessens any danger of pulmonary trouble.
The more pure air a man can breathe, the stronger
man will he be in his thinking and speaking, as well
as in his general health. The brain as well as the
lungs needs a good supply of fresh air.

6. The pitch of voice requires attention. By
this is meant the key-note or starting tone with
which we begin to speak or read. It should be

1 82 THE DELIVERY.

natural, i.e., the tone produced by the vocal cords
in their natural position. It should be a medium
tone, neither too high nor too low, so as to allow
an easy elevation or lowering of the voice, as the
sentiment or meaning of the discourse requires. It
should be subdued yet distinct, as this produces
the most pleasing impression, and it is harder to
get down than up after the start is made,

A proper pitch can generally be obtained by
addressing those farthest from the speaker, care
being taken to grade the pitch to the size of the
building in which he speaks.

7. Proper inflections of the voice make speak-
ing easy for the speaker and pleasant for the hearer,
and give beauty and force to what is spoken or read.
A monotonous style will make any discourse dis-
agreeable and dull.

Inflection is not an arbitrary varying of tone from
high to low, or low to high. This may result in
a sing-song style which is worse than a monotone.
Especially avoid flying from one extreme to the
other, or always beginning a sentence on a high
tone and descending as the breath gives out.

The best rule for proper inflection is to aim to
express the sense and sentiment of what is uttered,
and to produce those emotions the subject de-
mands.

UTTERANCE. 1 83

As a rule, the important word or part of a sen-
tence, and positive assertions, should have the
downvv^ard inflection, and the less important the
upward inflection. In asserting a fact, even in a
question {e.g., Rom. viii : 35), the downward inflec-
tion should be used.

It is well to remember that inflection is the gesture
of the voice, and should always be graceful and
appropriate.

UTTERANCE.

Utterance is the putting forth of the voice to
impart instruction or excite emotions by means of
language. An uncertain, indistinct, or otherwise
improper utterance, is not only a serious fault but
a fatal defect in a public speaker.

Paul's admonition against speaking in unknown
tongues, may also be applied to utterance : " Even
things without life giving sound, whether pipe or
harp, except they give distinction in the sounds,
how shall it be known what is piped or harped?
For if the trumpet give an uncertain sound, who
shall prepare himself to the battle ? So likewise
ye, except ye utter by the tongue words easy to be
understood, how shall it be known what is spoken ?
for ye shall speak into the air. Therefore if I know
not the meaning of the voice, I shall be unto him

1 84 THE DELIVERY.

that speaketh a barbarian, and he that speaketh
shall be a barbarian unto me." I. Cor, xiv : 7-1 1.
Attention is called to the following points, both
in public reading and speaking:

1. Familiarity with language is essential.
We cannot properly pronounce words with the
nature, meaning, and spelling of which we are not
familiar. Hence the study of words, especially as
to their derivation and use, is important. To this
end we should read much, especially the Bible and
the best authors, and keep a standard dictionary at
hand so as to examine immediately the meaning
and pronunciation of every unfamiliar word.

To pronounce correctly you must be sure you
have the right word, and not say advice when you
mean advise — nor fro ward when you mean forward —
nor diseased when you mean deceased, etc. We
have heard carved used for craved — reprobation for
reputation — impudent for impotent — and other gross
blunders, in reading the Scriptures. They arise
either from inexcusable carelessness, or because
the difference in the meaning of the words was not
clearly understood. A single mistake of this sort
spoils the entire service, and exposes the perpetrator
to judgment without mercy.

2. Distinctness in articulation. By this is
meant that every syllable, and even every letter,

UTTERANCE. 1 8$

especially the overlooked consonants (except they
be silent letters), be given their due force.

It is this distinctness of articulation, rather than
volume of voice, that makes any speaker to be
easily heard and readily understood. It also aids
in overcoming any tendency to read or speak too
rapidly, or of " telescoping " or running syllables or
words into each other, and at the same time
prevents the drawling of words.

Distinctness may be acquired and cultivated by
exercising the voice in reading aloud by syllables
instead of words, and also by reading or speaking
in whispers. In all such exercises, use freely your
lips, tongue, and teeth.

3. Proper accent must be observed. This has
been described as the soul of language, giving to
it both feeling and truth. Accent is stress of voice
or prominence put on a syllable. Every word of
more than one syllable has an accented syllable,
and mispronunciations generally occur through
placing the accent on the wrong syllable. Even
the meaning of words is sometimes dependent on
which syllable the accent falls, e.g., refuse, invalid,
incense, etc. The rules of accent often appear
arbitrary, and it is best to consult some recognized
authority.

4. Emphasis is equally important. It is to the

1 86 THE DELIVERY.

sentence or paragraph what accent is to the word,
and determines which word is to be made prominent.
It is of value not only because it gives interest and
animation to what is uttered, but often is necessary
to the proper understanding of what is read or
spoken, as the entire meaning may depend on the
emphatic word. " Emphasis is exposition."

Emphasis is made by stress of voice, either in
elevating or depressing it ; or by unusual pause,
slowness, or solemnity of expression.

There is a tendency in young preachers to make
too many words emphatic, which destroys the pur-
pose, use, and beauty of emphasis, and turns
eloquence into mere rant. Many sentences, especially
in preliminary statements, have no emphatic word;
whilst at other times the stress of voice should ex-
tend over a number of words, as, e.g., " Why will ye
die ? " " But where are the nine?" etc.; but as a
general rule, emphasis should be given to but one
word in a sentence. Where the same word is re-
peated in a clause or sentence, the emphasis never
occurs on it twice, but is usually transferred to
another word. It generally falls upon a noun or
verb as the more important word, — but sometimes
on the smaller words, like the prepositions in Rom.
xi : 36.

Emphatic words are sometimes indicated by italics,

UTTERANCE. 1 87

but this is not always the case in the Bible, where
words not in the original language are indicated by
being printed in italics.

The best guide is to study the meaning of the
writer and find out what he wishes to say, and it
will decide where emphasis should be placed.

5. Attention must be given to pauses. A pause
in reading or speaking is meant to indicate the limits
and relation of sentences and their parts, and when
properly used is effective in bringing out the sense
of what is spoken or read. They also aid the
speaker by furnishing proper breathing places and
rests for the vocal organs.

In reading these pauses are indicated by certain
signs, known as the comma, semicolon, colon, and
period, — the length of the pause being equal to the
time in counting one, two, three, or four.

The only rules for pauses in speaking are, let them
be natural and not artificial ; — use them for breathing
places and relief of the voice ; — let them aid you in
emphasis and giving effect to some important truth
or appeal ; — and rarely prolong them to an unusual
extent.

6. Great care must be taken to get rid of any
provincialism in pronunciation.

We have already alluded to the fact that those
born and reared where the English and other

THE DELIVERY.

languages are intermixed, needed great care to get
rid of certain expressions of language to which they
were accustomed.

But greater care and pains must be taken to break
from incorrect pronunciation and provincial tones of
voice, as being much more offensive in a public
speaker. If Demosthenes practised declamation
with pebbles in his mouth to overcome a defect in
his speech, surely they who intend to proclaim the
gospel should use every possible means to compel
lips and tongue to be not only correct, but agreeable
in delivery.

Patience and perseverance in careful practice, be-
fore a competent instructor or faithful friend, will
generally be rewarded with surprising success.

7. Stammering or Lisping in speech will be
a serious hindrance to a successful ministry, and
nothing should be left undone to conquer such de-
fects or faults of utterance.

CHAPTER XII.

POSTURE AND GESTURE, METHODS OF DELIVERY.
GESTURE.

By gesture is meant the use and motions of the
body as aids in expressing thought or arousing
emotion. It includes the posture and movements
of the speaker, the expression of his countenance,
and the use of his arms and hands.

I. Posture and attitude.

By this is meant the way a minister presents him-
self before the congregation, and refers to his whole
attitude and appearance, which are of no small
importance. The manner of a well-bred man has
a certain confident diffidence which is particularly
attractive; it is the consciousness of power combined
with respect for the presence and sensibilities of
others. Of all men a clergyman should manifest
good manners. His whole bearing should win the
esteem of those to whom he ministers.

While not prescribing rules in this matter, we give
the following suggestions:

Let the body be upright, whether in the stall, at
the lectern, or in the pulpit. A loose, lounging,

189

190 THE DELIVERY.

lazy attitude is undignified, and looks irreverent.
The body should rest easily on both feet, and not
have one twisted about the other. It is ungraceful
to place the hands on the corners of the desk, and
appear to be propped up by the arms. An appear-
ance of self-conscious importance, or a haughty and
defiant attitude on the one hand ; or a stooping,
cringing one on the other, must alike be avoided.
Also the habit of resting an elbow on the Bible,
or leaning the body over the pulpit, needs only to
be mentioned to be condemned. The body should
maintain its erect position during the entire sermon,
yet be flexible and move easily in facing all parts of
the audience. All contortions of the body and rest-
less moving to and fro should be avoided, not only
because undignified and ungraceful, but as indicating
a lack either of thought or of ready utterance.

2. The expression of the countenance.

The human face is the index of the soul, reveal-
ing and illustrating the thoughts and emotions
within. It is of great aid to the preacher in expres-
sing his thoughts, and to the hearers in understand-
ing them. It reveals often more than the speaker
wishes to disclose, and before he is aware, betrays
the emotions he prefers to hide. It is a hard
member to control, but the true orator seeks to
make it his servant instead of his betrayer. Not

THE COUNTENANCE. I9I

that the countenance is to assume what the heart
does not feel, but its natural expressions can be so
controlled as to make it an aid and never a hinderance
to effective speech. There was a time, for example,
when it was considered a mark of effective oratory
for the preacher to shed tears at every pathetic
passage in his sermon. A tear starting in the eye
detracts nothing from the eloquence of speech, but
it must rarely be allowed to come outside the gates.
If you will notice how weeping distorts the face
and cracks the voice, you will need no argument to
convince you it is the foe, and not the ally, of elo-
quence. It is a mark of weakness to be suppressed
and never encouraged.

So, too, no matter what feelings of righteous
wrath and indignation may at times be stirred with-
in, the preacher's countenance must show it as
under control, and never as having the mastery
over him.

Two features of the face are of special value in
preaching :

a. The eye. The eye is the window of the
body, through which the soul looks out and others
look in. It is also an instrument of great power.
It is said an earnest, steady, and fearless gaze will
cower the fiercest beast; and we know it was the
look of the Saviour's eye that made Peter go out

192 THE DELIVERY.

and weep bitterly. It is susceptible of varied
expression, and its power to plead and persuade
is well known.

The habit of keeping the eyes partly or wholly
closed when speaking, is a serious fault. So too,
a lifeless or vacant look of the eye detracts from
eloquence. It indicates the speaker is indifferent to
what he is doing, or is thinking about something
else. It is an evil to be watched for and guarded
against especially when preaching a sermon commit-
ted to memory.

It is a rare gift to be able to look directly into
the eyes of the hearers without becoming confused.
Where this cannot be done, it is safer to look at the
congregation generally, and not at individuals.
Care must be taken, however, not to look in
vacancy, or over the heads of the congregation.
We should look at their faces to catch their re-
sponsive look in return, as there must be " a pull
from without, as well as a push from within," in
effective oratory.

b. The lip. Next to the eye, the lip is the
most expressive feature of the countenance, and by
its lines and motions can aid in expressing and con-
veying feelings and thoughts. A loose, flabby lip
not only prevents distinct articulation, but indicates
want of information and lack in decision of char-

GESTURE. 193

acter; whereas a firm lip reveals scholarly habits
and strong convictions.

The lip of the speaker should not be hidden
under an overhanging beard, — but its lines, move-
ments, and varied expressions be distinctly seen
by the audience. It not only facilitates deaf per-
sons in understanding the preacher, but aids the
voice in expressing and conveying the feelings of
the soul. Whilst its movements must be natural
and sincere, they can be cultivated and improved
by proper attention and effort.

3. The use of the arms and hands. This
is sometimes called action in oratory. Cicero ad-
vised " a bold and manly action of body," and
Demosthenes styled it the chief thing in oratory^

To allow the hands and arms to hang idly by
the side during the delivery of a discourse is un-
natural, and leaves the impression the speaker feels
no interest in what he is saying. The whole body
should manifest the emotions and enthusiasm of
the soul, and this must be done chiefly by the
arms and hands. By these utterance can be
assisted, truths illustrated, and emotions aroused
and expressed. To neglect gestures or to be
awkward in their use, is to lack an element of
great power in the delivery of sermons.

Too much gesticulation, like too rapid utterance,

13

194 THE DELIVERY.

is a serious fault in a public speaker. To keep the
arms always in motion and flying at random indi-
cates a bewildered mind rather than an earnest soul.

It is very difficult to lay down definite rules in
the use of the arms and hands, because different
men, with different temperaments and tendencies,
will require different rules. Not only must ■ some
restrain what others should cultivate, but what
would be proper and forcible in one may be
ridiculous in another.

We venture, however, some suggestions :

{a) Gestures should be from the shoulder and
not from the elbow. This prevents awkward, stiff,
and disagreeable motions.

{b) Their motions should be outward, i.e., from
and not toward the body. The shoulders should
not be thrown forward, but remain in position,
while the arms act freely.

{c) Gestures should rarely be made upward when
the face is toward the manuscript in reading a dis-
course, but generally should be in the same line as
the look of the eye.

i^d) Gestures should usually be made with the
right arm or both arms, and rarely with the left
arm only. Where both arms are used they should
not be in parallel lines, except in the downward
motions or in pronouncing the Benediction,

GESTURE. 195

{c) The fingers should not be outspread, nor
should they " make a fist " when the hand is closed.
In pointing it is better to use the whole hand than
the index-finger only. The hands should not
vehemently strike each other nor any part of the
body, the Bible, or the pulpit. Gestures of approba-
tion, affirmation, and acceptance should be with the
palm of the hand up ; and those of negation, rejec-
tion, or distress, with the palm down.

(/) Gestures should be graceful. To this end
the curved lines of the arm are preferable to the
straight, except when speaking under strong emo-
tion.

{g) Gestures should correspond to the senti-
ment or emotion expressed. Not that we should
attempt to imitate in gesture what we are describing,
unless it be only suggestive; but there should always
be fitness and meaning in our motions. Deep feeling
and strong assertions require strong and determined
(but never wild nor violent) gestures, while gentler
ones befit such parts as are mild or pathetic,

iji) Gestures should be varied. There is as much
beauty and force in variety of gestures as in the
tones of the voice, and sameness should be avoided
in both. We should not always point upward when
speaking of God or heaven, nor downward whenever
we mention the grave. If we get a liking for any

196 THE DELIVERY.

particular gesture or attitude, we must guard against
using it too often.

(z) Gestures must be natural, not artificial. Do
not " make gestures," but let them come naturally as
the subject prompts. Do not begin gesticulation too
soon in the sermon ; not until you have entered
earnestly into its presentation. Never think about
where they should come, but let them come of their
own accord.

METHODS OF DELIVERY.

Three methods are employed in the delivery of
sermons :

I. Preaching from the manuscript, commonly
known as reading the sermon.

It has certain advantages, chief of which are the
calm confidence the preacher feels when all he wishes
to say is written out and placed before him, and the
time and labor saved by not memorizing the manu-
script.

The objections to it are many. It has no Script-
ural authority or example, for no one can imagine
our Lord in his Sermon on the Mount ; or Paul on
Mars' Hill, or before Felix, Festus, or Agrippa ; or
John the Baptist when preaching in the wilderness
of Judea, reading their sermons. No other class
of pubHc speakers would attempt it, as the habit is

READING SERMONS. 1 97

unknown in other fields of oratory. It is unpopular
with the great majority of hearers, it cripples the
preacher's oratory, and prevents the introduction of
arguments or illustrations which the occasion often
suggests.

The custom may have originated in the Middle
Ages, when ministers read sermons from a Homila-
rium instead of preaching those of their own com-
position. It was brought into this country from
England, the only country in Europe where the cus-
tom is allowed. Even there it had become so objec-
tionable as early as 1674, that Charles II. gave
orders " that the said practice, which took beginning
with the disorders of the late times, be wholly laid
aside, and that the aforesaid preachers deliver their
sermons, both in Latin and English, by memory or
without book, as being a way of preaching which
his Majesty judgeth most agreeable to the use of all
foreign churches, and the nature and intendment of
that holy exercise." He also required " that the
names of all such ecclesiastical persons as shall con-
tinue the present supine and slothful way of preach-
ing be, from time to time, signified to me."

2. Preaching without manuscript, but with the
entire sermon committed to memory.

The argument in favor of this method is that
it combines the advantages of having a carefully

198 THE DELIVERY.

written sermon, yet delivered with the freedom of
extempore speech. Most of the eminent preachers
of our church in the mother-country, as well as
some in England and Scotland, adopted this method.
They were seldom required to preach more than
one sermon each week, and therefore had the time
required to memorize.

The objection to it is, it becomes simply a recita-
tion rather than preaching, in which the mind is
chiefly occupied with recalling words instead of
urging truth and duty. It has a stiffness about it
which makes the speaker awkward or unnatural.
The mind is occupied in uncoiling the roll of
memory rather than presenting the truth directly
to the congregation. The preacher really is reading
his sermon, although the manuscript is not before
him, and he is under more constraint than if it were.
The act of recalling what was written and the
constant dread of a treacherous memory, prevent
that freedom of manner essential to all true elo-
quence.

When a preacher has plenty of time to memorize
what he has written, these difficulties may be largely
overcome ; but to attempt it constantly as the only
method, would consume too much time and mental
strength to be justified.

3. Preaching unwritten sermons. This is

EXTEMPORANEOUS PREACHING. I99

sometimes called " preaching without notes," and
by others extemporaneous preaching. This method
consists in preparing the plan or skeleton of the
sermon, in which not only its divisions, but also its
proofs and illustrations are noted, yet leaving the
language to be chosen at the time of delivery. It
cannot always be called " preaching without notes,"
as the preacher may have the skeleton before him
as an aid to memory. Nor is it strictly " extempo-
raneous preaching," as nothing short of some great
emergency will justify preaching without previous
study and preparation. It is extempore only in
language.

The objections to this method are :

{a) The dread of failure in properly expressing
what the preacher wishes to say.

{b^ The danger of repeating what has been said,
and of becoming diffuse and wearisome in multiply-
ing words,

{c) The temptation to preach with insufficient
preparation. Some men think because they have
made a good division of their text or topic, they are
ready to preach without further elaboration or study.

(^) The difficulty of reproducing the sermon,
if desired. If some time has elapsed since its first
delivery, it often requires more time and effort to
recall it than to prepare another.

200 THE DELIVERY.

The advantages of this method, when it is well
done, are very great.

{a) It is the true and natural idea of preaching,
and is so recognized by nearly all congregations.

{b) It gives the preacher more time for study and
research in his preparation. The mere act of
writing will occupy several days each week, — and
this additional time can be given to further investi-
gation and study of the subject. No one should
adopt this method with the idea of saving himself
work in the preparation of sermons, but to have
more time for such work.

{c) It allows the introduction of new thoughts
and illustrations, as often the highest flights of
eloquence come in the enthusiasm of preaching, or
from the inspiration of an interested audience.

(^) Its continued practice is a mental discipline,
and begets facility of expression which every
preacher should have. Emergencies will arise when
he is compelled to preach or speak with little prep-
aration, and he can readily do so if accustomed
to this method.

RULES CONCERNING THESE METHODS.

I. Every beginner should try repeatedly each of
these methods of delivery, and then determine by ex-
perience which is best suited to his comfort and success.

METHODS OF PREACHING. 201

2. Extemporaneous preaching should not be ex-
clusively practised until the preacher, by written
sermons, has gained a good command and style
of language, and can be calm and collected in
presence of a congregation.

3. Whichever method you employ, preach. If
you use a full manuscript, do not be its slave but
its master. Be sufficiently familiar with it not to
be closely confined to it. Let your eye pass fre-
quently from the manuscript to the people before
you, so they may realize you are addressing them,
and not merely reading something to them. This
will give animation and force, of which no sermon
ought to be deprived.

If you use the extemporaneous method, keep
your brain, your heart, and your vocabulary full.
Be on your guard against fluent emptiness. Do not
rant, nor " give merely a talk," nor tell stories, nor
repeat verses of hymns, but stick to your text and
have something to say about it worth hearing ; and
say it in such manner that the people will realize
they are listening to a sermon. Not only let there
be dignity in your delivery, but entire avoidance
of the tones and manners of the stage, which ex-
temporaneous preachers sometimes imitate.

4. Each method has its own manner of delivery.
If you preach without notes, do not keep your

202 THE DELIVERY.

eyes on the Bible as if reading ; and if you read, do
not attempt the same freedom of manner as in
extemporaneous discourse. It is rather a ludicrous
sight to see a public speaker swaying his hands
over his head, or projecting his arms at right
angles to his body, while his face and eyes are
turned downward toward the manuscript before
him.

5. When preaching from a skeleton or simple
outline of thought, memorize it, whether you have
it before you or not. This can be done in a half-
hour, and gains that unity which ought to iiiark
the delivery as well as the composition of the
sermon. It avoids that disjointed utterance which
mars the delivery of those who must stop and
look for the next point of the sermon, after one
has been finished, before they can proceed.

6. Under any method, let your manner of
delivery be pleasing and attractive, so as to win
the hearts of all before you ; keep your voice
and movements under control ; avoid all pulpit
tones and mannerisms ; and aim at the highest
excellence in this important department of your
preaching.

7. We quote three rules in delivery which
deserve to be memorized by every preacher:

The first is attributed to Luther:

RULES IN DELIVERY. 203

"Tritt frisch auf; Thu's Maul auf; Hoer bald
auf." Which may be translated, Get up freshly;
Speak out freely; Conclude quickly.

The second is from an unknown source :

" Begin low : proceed slow ;
^ Aim higher : take fire ;

When most imprest, be self-possest."

The third is Cicero's famous rule that the
manner of speech should correspond with the
matter : "Parva submisse, modica temperate, magna
granditer dicere."

CHAPTER XIII.

CONCLUDING NOTES AND PRINCIPLES.

In closing this volume, we add some general
principles and suggestions on preaching, which
should be kept in mind.

1. The design and purpose of preaching is the
proclamation of the Gospel, and not merely the
moral improvement of men. Whatever other ends
it may accomplish, if a sermon fails either in the
conversion of sinners to Christ, or the edification
and establishment of believers in Him in their faith
and life, it fails in that for which preaching was
intended and appointed, and in which Christianity
differs from all other world-religions.

2. At the same time the Gospel is the power
of God unto salvation not only in the world to
come, but in present deliverance from the power
of sin and the devil. If, therefore, preaching fails
in making men better and more holy in their
walk and conversation, it manifests a weakness or
some hinderance which needs immediate attention
and correction,

3. If, however, we fail, after our best efforts, to

204

CONCLUDING NOTES AND PRINCIPLES. 20$

attract large congregations, let us remember the
Master who sent us to preach will judge us, not
by our success, but by our fidelity. And let us
also keep in mind that a sermon may be great
in qualities which are often lightly esteemed ; that
the highest test of a sermon is not its intel-
lectuality, but spiritual power; not the excellence
of its language or construction, but its effect and
results ; not in the number of people drawn to
listen to it, but in the evangelical change it
produces in them.

4. Every sermon should contain the three elements
of instruction, illustration, and application, i. e., it
should have head, heart, and hands. It will then
meet Cicero's threefold aim in public address,
" docere, delectare, flectere."

The usual division of sermons into doctrinal and
practical is not wise. Doctrinal sermons ought to
be practical, — and practical sermons should have
doctrine as their basis. The Gospel should reveal
the excellence of the law, and the law the absolute
need of the Gospel.

5. A sermon should be intensive rather than
extensive. To this end it should get at the heart
of the text. Many sermons go round about the
text or dwell on its insignificant points, but miss
its central and main thought or purpose. Analysis

206 CONCLUDING NOTES AND PRINCIPLES.

should often be employed, not so much to show
how many things are in the text, as to clear away
unimportant matter, and thus bring its main points
more prominently into view. It is a good rule to
find out which is the emphatic word in a text and
fasten the sermon to it. Yet frequently the heart
of the text is not expressed by any of its words,
but consists in its general truth or thought.

6. Preaching should be positive rather than neg-
ative. The language of the law is " thou shalt
not"; but in the Gospel it is "thou shalt." While
truth is often made clear by contrast with the
opposite error, we should speak more about the
truth than about the error, and give less attention
to the enemy and more to our own cause. While
not neghgent to warn of danger, take more pains
and time to show the right way. Give the devil
his due, but have more to say about the Lord
Jesus Christ.

7. Do not waste time nor exhaust patience in
proving what all admit. In typical or figurative
sermons do not scatter the mind with trifling,
unimportant, or merely curious resemblances or
comparisons, but consider only such as help the
understanding, illustrate the truth, or convey prac-
tical and useful lessons.

8. Keep up your line fences. Let your divisions

CONCLUDING NOTES AND PRINCIPLES. 20/

really divide, and the different parts of the sermon
be really separate. The old rule is worth remem-
bering :

" Introductio ne sit abstracta;
Propositio ne sit obscura;
Divisio ne sit confusa ;
Conclusio ne sit diffusa."

9, Analysis and synthesis belong not only to the
mode of division, but go together and follow each
other in the entire making of the sermon, and their
power should be cultivated by every preacher. Lord
Macaulay describes the strength of Aristotle that he
was without a rival in analysis and combination.
" No philosopher ever possessed, in an equal degree,
the talent either of separating established systems
into their primary elements, or of connecting de-
tached phenomena in harmonious systems. He was
the great fashioner of the intellectual chaos : he
changed its darkness into light, and its discord into
order."

By analysis and synthesis is meant the separating
and combining powers of the mind, two powers
which are indispensable in the man who wishes to
instruct and influence others.

10. Do not beat out the gold too thin. Sermons
are often greater in what they suggest than in what
they say. Great truths cannot be fully presented,

208 CONCLUDING NOTES AND PRINCIPLES.

and sublime facts cannot be wholly described. Some-
thing should be left either to the imagination or to
the inner sense of the hearer, and it will be more
impressive than if we attempt to show its boundary-
limits.

11. Every sermon should have a climax. It
should "go from strength to strength," and there
should be one point where the argument culminates,
and the eloquence comes to a focus. It will give
unity to the composition, clearness to the theme, in-
tensity to the speaker and hearer, and a lasting
impression when the service is over. To this end
the sermon should not be much prolonged after the
climax has been reached.

12. While the personality of the preacher should
appear in all his sermons, personalities should appear
in none.

By this we mean no preacher should spoil his ser-
mons by bringing into them personal grievances or
indulging in pulpit scoldings. It is not only unbe-
coming, but injurious. It injures the Gospel you
ought to preach, and puts yourself at a great disad-
vantage. The extent of your trouble is the impor-
tance you attach to it yourself Never show you are
hurt when you are hit, for men will soon stop hitting
those they cannot hurt.

Here also we may state sermons should not be

CONCLUDING NOTES AND PRINCIPLES. 209

preached at congregations, but to them. The pastor
should be the counsellor, not the critic, of his people.
As such he may reprove and rebuke with all author-
ity, but it should be in that tone and manner which
will not separate him from those whom he admonishes.

13. That preaching may be successful, the preacher
must know and understand the people to whom he
preaches. The more he knows of their history,
situation, temptations, and sorrows ; and likewise of
their characters, prejudices, sentiments, and peculiar-
ities, the better will he know how to attract, con-
vince, and persuade them to accept and obey the
word preached. Hence ordinarily a faithful pastor
preaches the best when before his own people. Con-
gregations differ, and therefore sermons which are
effectual at some places, altogether fail at others.

14. Sermons may be repeated, provided the proc-
ess of preparation is gone over again in the mind of
the preacher. We may apply Dr. O. W. Holmes'
remark to sermons : " They are not like postage-
stamps, to be used only once." Some sermons are
growths, rather than ripe fruits. They grow on the
mind of the preacher with a new development each
time they are repeated. This gives them a new
interest, the same as a new sermon, and they may be
preached a second time to the edification of the same
congregation.

14

2IO CONCLUDING NOTES AND PRINCIPLES.

But the frequent repetition of sermons should
be avoided. It becomes simply a repetition or a
recitation, and not a preaching of the living Word.
The fire has gone out, and cannot be rekindled un-
less the whole process be gone over with which it
was first started. And that is often more difficult
than the preparation of an entirely new sermon.

For a minister to preach over sermons as they were
prepared ten or more years before, is a confession that
he has not grown in homiletical skill nor in the ac-
cumulation of material, within that time. The cus-
tom, therefore, except in special cases, is as unwise
for the preacher as it is unjust to the congregation.

15. While we dispense the Gospel by our sermons,
our sermons should be indispensable. That is, our
sermons should be so instructive and impressive that
our congregations should think they could not do
without them. This may seem too high an ideal,
but it is worthy of our aim. And that which will
make them indispensable, is to give men what they
feel they need. Underneath in the human heart there
is a desire to know the truth, and to have the ques-
tions of life answered which are continually rising.
We may not be able to tell anything new, but the old
truth, the truth many are perfectly familiar with, they
will be glad to hear, if it be told in a fresh and inter-
esting way. A bright, clear, and attractive speaker

CONCLUDING NOTES AND PRINCIPLES. 211

will always have an audience, especially if in him
people perceive a loving heart and noble character.
A man who is no great thinker or great scholar, may
yet present the ever new things of the Gospel so
that even the most intelligent will be glad to hear
his preaching, and will feel they miss something
whenever they are absent. To gain this, sermons
must be full, not of chaff, but of wheat. Men will
gather where they believe they get what they need
and what they cannot do without.

1 6. Preachers must not be afraid of unpopular
truths. We are to do the preaching God bids us,
and not that which men prefer. We are the
servants of God, not men ; and must seek to please
Him, not them. We must not shun to declare
the whole counsel of God, " whether men will hear
or whether they will forbear." No doctrine must
be omitted or slighted because unpopular in the
age or community where we reside. If Ananias
fell because he kept back part of the price of
land, what will be the judgment on those who
keep back part of the price of our great redemp-
tion ?

17. The order given in Ezekiel xxxvii. reveals
the essential elements and proper order in the
construction of a sermon : first there must be the
sermon-skeleton, " the bones came together, bone

212 CONCLUDING NOTES AND PRINCIPLES.

to his bone "; then come the sinews, flesh, and
skin, in its elaboration, development, and com-
position ; but also over all must fall the baptism
of the Spirit, the breath of heaven, to make it
a living power, — and the ideal sermon is complete.

HOMILETICAL RULES FROM AUGUSTINE.

1. Preaching must be founded on and adhere to
the Word of God.

2. Truth is more important than oratory. Pay
more attention to sapientia than to eloquentia.

3. Sin and grace, the fall and redemption, are the
great themes of sermons,

4. Make the truth plain, then pleasing, then
moving.

5. The preacher must possess spiritual insight to
discern and apply the truth.

6. The heart makes the theologian.

7. The preacher must be the master, not the ser-
vant, of his words.

8. As soon as the preacher ascertains he is un-
derstood, he should pass to another topic.

9. The life of the preacher is the hidden power
of the sermon.

10. The preacher should avoid faults of conduct
more than faults of oratory.

INDEX.

FAGB

Accent 185

Accommodation of texts 3 1

Accuracy I42

Advantages of peri copes 37

" texts 28

" themes 48

Advent texts 40

Alliteration 156

Analytical division 80

Analysis and synthesis 207

Anecdotes 162

Anglo-Saxon words 144

Antithesis 157

Apocrypha texts 36

Appeal 128

Application 127

Apologies 120

Arms and hands 193

Art in preaching 12

Articulation 184

Assimilation 62

Attitude 189

Augustine's rules 212

Bible, use of. 55, 162

Biographical discourses no

Care of the voice 179

Choice of subjects 18

Church-year, influence of..... 18

" texts 40

Cicero's rules 203, 205

Climax in sermons 208

Commentaries, use of 58

Complex texts 86

Composition of sermons 134

Conclusion of sermons 124

Controversial sermons 21

Countenance, the I90

Cultivation of sty le 139

pAca

Decorum in the pulpit 189

Deep breathing 181

Definition of homiletics II

Delivery 175, 196

Derivation of terms 13

Description, power of Ill

Disposition or Division 64

Distinctness 184

Divisions, rules for 67

Divine and human elements. 12

Easter texts 44

Elegance in style 154

Energy in style 150

Elocution 175

Emphasis 186

Epiphany texts 42

Examples of division 9

Exhortation I28

Expository method 108

Extempore preaching 199-201

Eye, the preacher's 191

Ezekiel's order 211

Familiar texts 45

Familiarity with language.... 184

Feeling, value of deep 150

Fictitious experiences 163

Figures of speech 158

Frequent preaching II, 180

Gathering material 55

General rules 204

Gestures 194

God's word in texts 35

Gospel for the day 36

Grammatical rules I45

Halieutics 15

Harsh language 154

213

214

INDEX.

PAGE

Historical sermons no

History, study of 59

Homiletics defined I3

Homiletical machinery 65

Hymns, quotation of 132

Illustrations 160

Imagination, the 163

Imitation 172

Inferences 126

Inflection of voice 1 82

Intensive preaching 205

Interrogative method I02

Interrogatives, use of 62

Introduction, the 119

Invention 1 7

Invention of illustrations 163

Keryctics 14

Knowledge of the Bible 55

" men 60

Language 141

Lenten texts 43

Library, the preacher's 58

Limited themes 54

Lip, the preacher's 192

Lisping 188

Luther's discovery 39

" rule in oratory 202

Main divisions 67

Martyretics 15

Material for sermons 55

Memorandum of texts 46

Memorizing sermons 197

" sketches... 202

Metaphors, use of. 159

Methods of delivery 196

" division 80

Miracles spiritualized 32

Models, study of 172

National topics 25

Nature studied 60

Natural voice 180

Needs of the congregation... 24

Neglected subjects 26

PAGB

Old Testament texts 31, 33

Oratory of the pulpit 175

Origin of the theme 48

Original information 58

Original Scripture 56

Originality in preaching 1 66

Other men's sermons 58, 173

Parts of Homiletics 17

Parallel passages 57, 75

Pauses in delivery 187

Pericopes as texts 36

Personalities in preaching... 208
Personality of the preacher

117, 172

Perspicuity 146

Philosophy and science 59

Phraseology in division... 84, 1 16

Pitch of the voice 181

Plagiarism 1 74

Poetry, value of, 59, 132

Political sermons 25

Positive preaching 206

Postils 13

Posture 189

Prayer, importance of 63

Preacher and people 209

Precision in style 142

Pronunciation 184

Proposition al method 96

Propriety in language I41

Provincialisms 187

Purity of style 143

Purpose of preaching 204

Reading sermons 196

Recapitulation 126

Reinhard's themes 49

" conclusion 131

Repeating sermons 209

Rules for divisions 67

" gestures 194

Sacred oratory 176

Scripture illustrations 162

Selection of texts 27

Self-knov?ledge 61

Sentences, formation of. 145

INDEX.

215

PAGB

Sensational preaching 21

Sermons created or discov-
ered 17

Sermons made indispensable. 210

Signs in division 72

Simplicity of style 158

Sources of intelligence 171

Stammering 1 88

Style in composition 137

Subdivisions 70

Subjects to be avoided 20

" " chosen 23

Suggestive sermons 207

Synthetical method 89

Texts, use of. 27

" rules concerning 27—46

" should be God's

words 35

" length of 29

" new and old 45

Textual division 80

PAGE

Three elements in sermons... 205

The theme of the sermon 47

Themes, rules for 52

Tones of the voice 1 80

Topical divisions 94

" method 89

Topico-textual method 115

Translated sermons 174

Unity in sermons. ..90, 148, 157

Unpopular truths 211

Utterance 183

Variety of method 114, 200

Versions, use of various 57

Vigor in style I49

Voice, the 1 77

Words, choice of 140

Writing, rules for 139

Written sermons 136, 196

Wrong texts 30

Date Due

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