3. l.'o6~. t^ •{6#^ ^tt\it»f(»%iai^ %i PRINCETON, N. J. '** % Presented by c)V\(2y 0\\-A-VVAOf~. BV 4211 TFT Fry, Jacob, 1834-1920. I Elementary homiletics, or, Rules and principles in t '^1 / n 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. (