to our hopes of future happiness. It may be proper to recapitulate some of the most material things to this purpose, before insisted upon in the doctrinal part, concerning the dispraise belonging to such a sin, together with the threats and judgments denounced and executed upon it. All which should be so ordered, as to the manner of it, as may prove most effectual to work in men shame and detestation for their vices, compassion for themselves, repentance for their past offences, and greater circumspection for the future. The Directive part should mention the impediments that hinder, and the means or helps whereby we may be enabled to avoid and overcome any sin. It is not enough for the physician to inveigh against the malignity or danger of a disease, but his chief care must be to direct to the remedy and cure of it; and for this, the prescription must be varied, according to the several kinds of offences. This directive part is also applicable to the use of exhortation; only here is the difference, that in this place it properly belongs to dissuasion; in the other to persuasion. § 20. 2. Practical application is for instruction in righteousness, unto every good work; which may include Consolation and Exhortation. (1.) A use of Consolation is, when we apply the comforts that rise from any doctrine to the particular state and consciences of our hearers. This is one main end of the Scriptures, which were written for our learning, "that we, through patience and comfort of the Scriptures, might have hope." And it should be the special care of a minister to attend to consolation † (as the word may signify); like a wise physician, to apply lenitives and cordials, where the condition of the patient requires it, as well as corrosives and purgatives. The matter of this may be various, according to the different states of men, whether their sufferings be outward or inward. Outward, in respect of sickness of body, loss of friends, estate, credit, peace and quiet, &c. In which cases it may be proper to suggest several considerations from the nature of God, his wisdom, goodness, power, &c.; the nature of man, in respect of his frailty and guilt; the Rom, xv. 4. + 1 Tim. iv. 13, See Isa. xl. 1. need that he stands in of trouble and chastisement, as his proper physic; and, from the nature of afflictions, which are not evil in themselves, but secundum modum recipientis. They are all of them either short, or light, or both, si longa, levis; si gravis, brevis, There is a natural aptitude in such things, to quicken our relish of the mercies we enjoy, and to increase our thankfulness for them; to wean us from the world, to prevent the snares of prosperity, to enlarge our experience, to contract such a kind of hardiness as becomes a militant state, &c. The matter of consolation may also refer to inward sufferings, in respect of doubts and desertions; in which case (besides those more general heads of consolation above mentioned) it may be proper to speak something more particularly from the promises in Scripture and experience, either our own or other men's, in the like case; together with some plain and brief solutions of such particular scruples as are most pressing. In all afflictions, whether outward or inward, we should endeavour to cheer up the dejected hearer, by proposing suitable comforts, by raising his thoughts from sense to faith, from present things to future; pressing upon him the consideration of God's wise providence, by which all things are disposed for the best; his sure promises in Christ, by whom we may certainly enjoy plentiful redemption and eternal glory; and though, for the present, the way of piety may seem to be full of trouble and opposition, yet it is most safe in the issue; and the day of redemption draws nigh, when the good shall be delivered from all their sufferings, and every man shall receive according to his work. § 21. (2.) A use of Exhortation is for the exciting and quickening of our affections unto any grace or duty. It is so principal a part of preaching, that sometimes a whole discourse is called exhortation*. The chief end of an orator is to persuade; and therefore that preacher, who in his discourses only flourishes in general notions, and does not aim at some particular argument, endeavouring to press upon his auditory the belief or practice of some truth or duty, is like an unwise fisher, who spreads his net to the * Acts xiii 15. empty air, where he cannot expect any success of his labours. This use hath two common heads of amplification; Motives, to persuade, · and Means, to direct. 1. Motives should be such as most probably and powerfully work upon the Affections, and therefore are derivable from these two general topics; of Benefit in doing it, honestum, utile, jucundum; and Hurt or Danger in neglecting it, malum, inutile, amarum; which are capable of many subordinate branches; the design of application being to bring down general truths to particular cases. It cannot therefore be improper, in this part, to repeat some of the most material things to this purpose, which were before enlarged upon in the doctrinal part, under the general head of Reason from Interest. These things may sometimes be the more effectually pressed, by adding to them some affectionate obsecrations, like those of the blessed apostle: "I beseech you, brethren, by the mercies of God." "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead," &c. 66 2. Means or Directions should consist of such particulars as may best conduce to the attaining of any grace, or the performance of any duty; and these may be either general, or more special: General, as prayer; seeking it from God, who is the Fountain of all good; setting apart some solemn time for our more particular inquiry after it; improving our abilities and opportunities to this purpose, &c. More Special; according as the nature of several subjects shall require, and Scriptures or experience direct. These are the chief uses to which Scriptures may be applied. They are frequently mentioned under more and different names; but they are all reducible to these heads. It is not necessary they should be all insisted upon in every sermon, but only such of them as may be most suitable to the text, and seasonable to the time and auditory. § 22. The Conclusion should consist of such matter as may engage the hearers to a serious remembrance and consideration of the truths delivered, that they may revolve 2 Tim. iv. 1. + Eph. iv. 1. so the more upon them, and be careful to renew that impression which has thereby been made upon their souls by confer ence and meditation. To which purpose, as the milder affections best suit with the introduction, which insinuate into the love and attention of the hearers, vehement affections will best become the conclusion, as supposing then we have won the cause we contended for, and convinced and persuaded the auditory beyond all opposition. And therefore here it will be proper to recapitulate some of the most effectual arguments, which may leave the hearers moved and stirred up in their affections. Thus much briefly concerning the most easy method and true logic of a sermon, which was the first thing proposed to be discussed, and being rightly understood, may be a great help to facilitate this service of preaching. § 23. (II.) The next general head to be insisted upon, is concerning the invention of MATTER, where there are two things considerable; the seasonableness of it to the time and auditory; and the pertinency of it to the text, or subject we are to treat of. I. The first of these must be left to the prudence of the minister, in distinguishing times and emergencies, in applying himself to the several conditions and necessities of his hearers, whether they are to be taught and instructed in some necessary truth, or to be excited to some necessary duty. To which purpose, he must consider, whether the generality of his hearers be either ignorant or knowing; whether enemies to religion, or professors of it; whether merely formal, or truly pious; whether more cheerful and zealous, or more cold and sluggish; according to which variety, his doctrine and expressions must be variously suited. To use the same matter and manner in all auditories, is as if a person should make all wearable goods of an equal size, for children and men, large and small; there being as much difference betwixt their inward gifts and necessities, as betwixt their outward statures. As in other invitations, we carve that to the guests which is most suitable to their several palates and appetites, so in these spiritual feasts, we should be careful to fit our preparations to the capacity and edification of the hearers. This is the meaning of the Holy Ghost, in that expression,- Rightly to divide the word of truth; when the preacher, like a faithful steward, proportions his dispensations according to the exigencies of the family; when like a wise physician, he fits his prescriptions according to the several necessities of his patients. This is to have "the tongue of the learned †," which knows how to speak a word in due season. § 24. The matter must be pertinent and natural to the subject we are to insist on. For want of skill in the invention of this, many preachers (especially young beginners) are very apt to complain of much dryness and slowness in their composures, and to take any hint of flying out into impertinent amplifications, not being able to enlarge and keep close to their text. Now there is a threefold remedy against this; Prayer, Reading, and Medita tion. By the first, we must be prepared and directed both in our judgments and affections: by the second, we may inform and furnish ourselves with materials: by the third, we may digest them into the most proper way for the edification of others. Lectio inquirit, Oratio Postulat, Meditatio invenit, Contemplatio degustat : Reading inquires, Prayer desires, Study and Meditation discover and digest. 1. Prayer; that God would direct and enable us for the particular service that lies upon us. It was an usual saying of Luther, Bene orasse est bene studuisse; he al ways found himself in best temper for study when he had first composed his thoughts, and raised up his affections by prayer. And certainly the weightiness of the service may justly deserve this preparation; for if queen Esther, if Nehemiah, being to speak to an earthly king for the temporal safety of their people, did first prepare themselves this way, much more then should ministers, who are to be ambassadors from the great God concerning that weighty business of men's eternal salvation. 2. Reading. It was the Apostle's advice to Timothy, "Give attendance to reading ||." And he says, that it is the study of the Scriptures which must make the man of God perfect, thoroughly furnished ¶. If this were neces * 2 Tim. ii. 15.. + Isa. 1. 4. 1 Tim. iv. 13. |