Preparation for the Pulpit
How honourable was the spirit of “the man after God’s own heart,” who could not endure the thought of offering unto the Lord his God “of that which did cost him nothing:” and who, in contemplating the greatness of the work, and the majesty of his God, “prepared with all his might, for the house of his God!”* Nor did
VJ Milton.
2 See 1 Cor. i. 21, 23, 24. Mark xvi. 15. Rom. x. 14 — 17. Yet in despite of these plain Scriptural declarations, we are now told — “that the Sacraments — not preaching — are the sources of Divine Grace,” (Advert. Tracts for the Times, Vol. 1.) Again — ‘We would not be taught entirely to depreciate preaching as a mode of doing good. It may be necessary in a’^weak and languishing state: but it is an instrument, u-kk-li Scri,“ture, to say the least, has never much recmnmended.’’ Tract 89. Thus openly does proud man in his self sufficiency contradict the testimony of God! How truly according to the mind of God was the view of Mr. Robinson — justly considering the commission — “Preach the word” as his main work, which the nearest of the rest followed at a long interval. ‘It is weir (he would say) ‘to visit: it is well to show kindness; to make friendly; to instruct at home; to instruct at their own houses; to educate the children; to clothe the naked. But the pulpit is the seat of usefulness; souls are to be converted and built up there; no exertion must be allowed, which may have the elfect of habitually deteriorating this; whatever else is done should be with the design and hope of making this more effective.’ Life, p. 297.
3 2 Chron xv. 3, 5. * Ibid. xvii. 5 — 12.
5 The object of the Reformers in the Book of Homilies was to remove the obstructions to preaching from the disuse of the office, and the ignorance of the Clergy.
County Parson, ch. vii. t 2 Sam. xxiv. 24. See 1 Chron. xiix. 1 — 5.
his illustrious son devote less preparation of heart and consecration of service to the building of the spiritual temple, than to that magnificent material temple, which was the glory of his nation, and the wonder of the world. To the one he devoted ail the treasures of his kingdom; to the other, all the riches of his mind — “large and exceeding much, even as the sand that is on the sea-shore.’”’’ “Because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, ^lW^ sought out, and set in order many proverbs.”^ His whole soul was engaged in the discovery of the best mode, as well as the best substance, of instruction; that his thoughts might be clothed in language, worthy of the great subject and its Divine Author. He evidently considered the advantages of ‘■’• study “to overbalance its ‘* weariness to the flesh;” and “the words of this wisest” of men — the fruit of labour and study — were as “goads” to quicken the slothful. They not only gained the ears, and moved the affections; but they fixed upon the memory, conscience, and judgment, “as nails fastened by the master of assemblies.”^
Such an example of devoted preparation for pubUc instruction it well becomes us to follow. For, indeed, to maintain a constant recollection of the specific necessities of our people; to decide upon the most suitable course of Scriptural doctrine, exhortation, and comfort; to select the most appropriate vehicles for the presentment of the truth — these are exercises of laborious and persevering diligence. Yet with some, confidence supplies the place of premeditation. A Bible and Concordance, with a few sermon-notes, or even the impulse of the moment, with the gift of tolerable fluency — these are thought a sufficient warrant to stand up in the name of the great God. But what is solid will alone be permanent. No powers of imagination, natural eloquence, or vehement excitement, can compensate for the want of substantial matter. The “pastors according to God’s heart wall feed the people with knowledge and understanding?’’^ But except there be a gathering proportionate to the expenditure, there can be no store of “knowledge and understanding” for distribution to the people.
Preachers of this stamp are known by their general want of va-
1 Kins iv. 29. 2 Eccles. xii. 9. 3 lb. xii. 10 — 13.
Jer. iii. 15. See the conclusion of Fcncloa’s First Dialocrue on Eloquence. ‘Preaching’ (says an old writer) ’ is not a labour of the lips, and an idle talk of the tongue from a liiiht imagination of the mind; but is indeed an uttering of God’s truth from a serious meditation of the heart, in sound judgment, acquired through God’s blessing by diligent labour and study to profit God’s people. This preaching is of worth, deserves esteem, procures credit to God’s ordinance, will work upon the hearers, and will pierc« deeply as being spoken with authority.’ Bernard’s Faithful Shepherd, l-2mo. 1621.
riety. It is substantially not only (what it ought always to be) the same doctrine, but nearly the same sermon. If a new text may be expected, yet it is the repetition of the same thoughts, attenuated with regular but most wearisome uniformity — semper eadem. They are “householders,” but without a ‘’ treasure.” The “old” indeed they can readily “bring forth;” but where is “the new T^ This poverty of thought cannot be justly chargeable upon their resources. For there is no characteristic of Scripture more striking, than the diversified aspects and relations, in which it presents the same truths, fraught with fresh interest and important instruction. These mouotonous exercises, even upon the highest of all subjects, are powerless in impression. Either this sterile sameness spreads a torpor over the congregation; or the more intelligent part of them give vent to their dissatisfaction.^
It is indeed a “neglect of the gift of God that is in us,” to trifle either in the study or in the pulpit. GqcI will bless our endeavguEs. — not our idleness. Our Master, and our people for our Master’s sake, have a just claim to our best time and talents, our most matured thoughts, and most careful studies. To venture upon this inlJnite work of God with slender furniture, proves a guilty unconcern to our high responsibility. Admitting that some gifted Ministers may preach effectively without study; yet reverence for our Master’s name, and a due consideration of the dignity and solemn business of the pulpit, might well serve to repress a rash and undi-
1 Comp. Matt. xiii. 52.
2 See Bishop of Winchester’s Charge, 1837, p. 39. The example of Bishop Jewell offers much instruction to this class of preachers. His biographer writes — ‘The more eminent he was in dignity, the more diligent in the work of the Ministry — not so much in frequent as in exquisite teaching. For, though his sermons were very frequent, yet they were always rare for the matter and manner of his delivery. Thf Roman orator ieWi ns oi “■ ntgligentia quadam dillirens — a certain negligcnl dUigeitge and learned ignorance when the speaker carefully shunneth all affectation of art, and labourcth that his speech may not seem elaborate. But the sober and discreet hearer hath often cause to complain, of a diligerdia quadam negligens — a negligent kind of diligence, in many popular preachers, who ascend frequently into the pulpit, but with extemporary provision; are often in travail, but without pain; and delivered of nothing for the most jiart but empty words: as if sermons were to be valued by the number and not by the* weight. These men’s sermons, though they exceed the hour in length, and the days of the week in number, yet they themselves lie open to the curse of the prophet, denounced against all those “that do the work of the Lord negligently.” From all the danger of which; malediction Jewell was freest of all his parts and place. For though he might best of any presume in this kind upon his multiplicity of reading, and continual practice of i preaching, yet never would he prea<-h in the meanest village, without precedent medita-! tion, and writing also the chief heads of his sermons.’ Featley’s Life of Bishop Jewell, j Compare Mr. Cecil’s own account of the manner of commencing his Ministry — in his ( Life, prefixed to ‘Remains.’ This was the complaint in Jerome’s time — ‘Sola Scriptu- i rarum ars est, quam sibi passim omnes vendicant. Hanc garrula anus, hanc dehrus senex, hanc sophista verbosus, hanc universi praesumunt, laccrant, docent antequam di&- cunt.’ Epist. ad Paulin. Even the heathen epigrammatist remarked
‘Si duri puer ingeni videtur,
PrcEconem facias.’ Mart. Lib. 5. Epig. 56.
gested exercise of this holy function. How unequal to the exigency- is the gathering of a few abstract and unconnected truths, without weighing the most forcible modes of application to the consciences and varied circumstances of our people!’ The Scriptural model gives no countenance to loose statements — the result only of inexcusable indolence. The diligence of faith will always meet with acceptance: wilful neglect with the merited recompence of our presumption.
The style, arrangement, and substance of the sermons of the most eminent preachers prove their diHgence in pulpit preparation. President Edwards’ high reputation as a preacher arose from his great pains in composition, especially in his early Ministry .^ Philip Henry latterly would say — ’ that he might now take a greater liberty to talk, as he called it, in the pulpit, that is, to speak familiarly to the people. Yet to the last he abated not in his preparation for the pidpif — like the royal preacher in Jerusalem, who in the dechne of life •’ still taught the people knowledge.’“* It is, however, yet more important, to cultivate a spiritual and experimental tone of our pulpit studies. The materials drawn from intellectual sources, or from a lowered standard of orthodox theology, onlv bring into the outer courts of the sanctuary. We must take a coal from the altar, that the “hearts” of our people may “burn within them.”
1 ‘We must’ (as Baxter reminds us) ‘study how to con”ince and get within men, and how to bring each truth to the quick, and not leave all this to our extemporary promptitude, unless in cases of necessity. Experience wrll teach, that men are not made learned or wise without hard study, and unwearied labour and experience.’ Reformed Pastor.
2 See his Life prefixed to his Works, vol. i. 49.
3 Life, p. 192. His excellent son’s preparation for the pulpit was equally vuiremitting. ‘To that leading object every other was subordinate. All he said, and all he saw, as well as the things he heard, were regarded by him with less or with more attention, as they bore upon that. Nothing crude or indigested found its way through his agency into the solemn assembly. ‘Take heed’ (he would say) ‘of growing remiss in your work. Take pains while you live. Think not that after a while you may relax, and go over your old stock. The scripture still affords new things to those who search them. Continue searching. How can you expect God’s blessing on your people’s observance, if you are careless ]’ — Life, p. 1I’2, 113. Eliot’s view of the importance of preparation is admirable — ‘He liked no preaching, but what had been well studied for; and he would very much commend a sermon, which he could perceive had required some gooil thinking and reading in the author of it. I have been present,’ (says his biographer) ’ when he thus addressed a preacher just come home from the assembly with him — ‘Brother, there was oil required for the service of the sanctuary, but it must be beaten oil; I praise God, that I saw your oil so well beaten to-day. The Lord help us always by good study to beat our oil, that there may be no knots in our sermons left undissolved, and that there may be a clear light thereby given in the house of God.’ And yet he likewise looked for something in a sermon beside and beyond the mere study of man. He was for having the Spirit of God breathing in it and with it; and he was for speaking those things, from those impressions and wiUi those affections, which might compel the hearer to say — ‘The Spirit of God was here ’ — I have heard him complain — ‘It is a sad thing, when a sermon shall have that one thing — the Spirit of God — wanting in it.’ Mather s Life of Eliot. * Eccl. lii. 9.
There will be, however, great injury in slavishly following any popular pattern. It is useful to observe the diversities of gifts in our brethren; but our chief business is with the discernment and cultivation of our own gifts, and the sedulous endeavour to acquire a competent measure of all Ministerial gifts, at least so as not in any part wholly to come short. Many young Ministers have crippled their effectiveness, by a vain attempt to exercise the higher qualifications of their more favoured brethren; instead of improving the more humble, but perhaps equally useful capabilities, which had been distributed to them.’
Yet does fruitful pulpit preparation depend more upon our spirituality than even upon our diligence. It is an improving and industrious habit, flowing from the heart penetrated with a sense of the love of Christ, the value of souls, the shortness of time, and the supreme concerns of eternity. And when it is intelligently fixed upon the subject-matter, clear views of Scriptural truth are beautifully unfolded, flowing in perspicuous and natural order, and no less subservient to personal edification than to public instruction. Thus the Christian’s operative principle realizes an accurate perception of the main object, and concentrates all the powers of the mind upon it; so that, without this habit, the most diligent Ministerial student becomes a mere trifler in his momentous work.
But the importance of this subject calls us to consider it more in detail, under the three particulars of — Composition of Sermons — Habit of Meditation — and Special Prayer.
I. — COMPOSITION OF SERMONS,
How much responsibility attaches to our pulpit addresses! It cannot be of light moment, whether our people are “fed with knowledge and understanding,” or with ill-prepared and unsuitable provision. The pulpit is the ordinary distribution of the bread of life; and much wisdom indeed is required, “rightly to divide the word of truth,”2 that each may be ready to say — “A word spoken in season, how good is it!”^
In the selection of our subjects, the Sacred Volume opens a field of almost infinite extent. We can only seize the most suitable points of present interest, without pretending to occupy the whole field. The Apostle gives us some wise cautionary rules respecting
* See some valuable remarks in Raikes on Clerical Education, p. 221. 2 Tim. ii. 15. 3 Prov. xv. 23.
our choice of subjects — marking with equal distinctness “the things that are good and profitable to men,” and ‘• the things that are unprofitable and vain.’“‘He warns us against curious or speculative matters, as inconsistent with our office, and hurtful in their results.* He would have us “affirm constantly” the doctrine of man’s ruin and recovery, as the sole efficient spring of practical godliness ;3 and, after his own example,^ bend all subjects naturally to Christ, and concentrate them all in the full exhibition of his cross. The materials for this system of instruction occur in the daily course of reading, in secret retirement with God, in the habit of family intercourse, in unlooked for, or even ordinary, providences; and thus rising before us, they will always find a responsive interest in their adaptation to the present wants and sympathies of our people. Cases also in our parochial intercourse — of ignorance, of hardened obstinacy, of perplexity, or of awakened conviction — furnish some of the best matter for our Sabbath Ministrations.*
The meaning and object of a text is a definite passage from the word of God, as the ground-work of some statement of truth, drawn from the word. This is natural and obvious. But we question the propriety of selecting texts merely as mottos for pulpit dissertations. Instead of the sermon being made from the text, the text is made from the sermon. It is read as a customary introduction. It furnishes the occasion of the discursive inquiry, but its component parts, or its connexion with the context, are left un-
1 Comp. Tit. iii. 8, 9.
2 2 Tim. ii. 15, IG, 23. Bishop Reynolds guards us against a danger closely allied to this — ’ the vain affectation of finding something new and strange in the plainest texts, which shows pride and wantonness much more than solid learning or judgment.’ Sermon on self-denial, Works, p. 810. The Minister’s office in the pulpit — let it be remembered — is that of “an Interpreter,” to expound the mind of God — not to show what the text may be made to speak, hut what there is good reason to believe the Holy Ghost intended it to speak. Hence we may give a Scriptural statement, and at the same time, a false exposition of Scripture. This Ministration enervates the most forcible matter by an uncertain dependence upon Divine authority, and builds our faith upon human fancy and imagination. In the gratification of fancy and conceit, the true practical instruction is overlooked: Scripture is treated as if it had no definite meaning: ‘making of any thing’ (as Hooker says, v. c. 59,) ‘what it listeth, and bringing in the end all truth to nothing. On the subject of texts, see Claude’s Essay, edited by Mr. Simeon, with many valuable improvements. Whatever may be thought of some of his minuter points of det.ail, no work will be found more useful in assisting a clear digestion, and a lucid arrangement of our subject matter. Some excellent hints also may be gathered from Lectures on Homiletics and Preaching, by E. Porter, D. D., Theological President of the Seminary at Andover, United States. Compare Bowles, Lib. ii. c. 1, 2.
3 Titus iii. 8, iva — in order that — to the end that, &c. * See 1 Cor. ii. 2.
Blackwell notices, and profitably enlarges upon, the following particulars in reference to the choice of subjects. I. The spiritual state of the people. 2. Their capacity for hearing the Gospel. 3. Their predominant sins. 4. Providential occasions. Meth. Evang. pp. 48 — 5S. Co ton Mather’s rule was to ’ consider the case and circumstance of his hearers, as his means of direction to his subjects; and to have some particular design of edification in every sermon that he preached. Bowles adds the main rule for constant recollection — ‘Salus populi inter concumandum suprema lex esto.’ Lib. ii. 1.
touched. This method — besides that it loses the office of the expositor — seems scarcely to acknowledge due reverence to the word of God. And though it may sometimes afford opportunities for useful discussion, yet it tends to ’ divert the mind from t’ne inspection, meditation, and weighing of sacred scripture, which is the true food of the soul, and the treasury of Divine wisdom: and to which alone the converting grace of the Holy Spirit is annexed.’^
Some of Cotton Mather’s rules for his student’s treatment of texts are excellent; such as — If possible — to read the text in the original j and consult commentators before he composed his sermon — to study j a scriptural style in his sermons, and to confirm his several heads of discourse with some Scripture proof or illustration — to have much of Christ in all his sermons, as knowing that the Holy Ghost loves to glorify Christ; and hoping, that if he followed this rule, the Holy Spirit would favour him with much of his influence in the exercise of his Ministry — to crowd every sermon as full of matter as possi- f ble without obscurity .^
A remark on some of these rides may be allowed. The use of commentators is well, before we compose our sermons, but not before toe have cojisidered and arranged them. This was JMr. Cecil’s plan of preparation; not to forestall his own views by the use of commentaries; but first to talk over the subject to himself, writing down whatever struck his mind; and after having arranged what he had written, settled his plan, and exhausted his own resources — to avail himself of all extrinsical help.^ There is no greater hinchance„io solid learning, than to make such use of other men’s resources, as to neglect our own. The use of helps generally and especially ‘Helps for Composition in the form of ‘Skeletons’* — needs great discretion, discrimination, and diligence, lest, by restraining the active energy of our native powers they do not rather prove serious hindrances to composition. Mr. Simeon’s well-known and most useful work, may be said to give precisely thai measure of help which is required — encouragement to inexperienced diligence, and at the same time a fair scope for
1 Vitri. Mcthodus Homiletica, cap. iii. 2 Sec his Life.
3 See his Life, jjrefixed to his ‘Remains.’ The following arc noticed by a valuable writer as among the important advantages arising from foreign research, as supplementary — not preliminary — to home resources — ‘It will give excitement to the mind, and rouse it to a state of higher energy and activity — It will present ample materials for thought and reflection; and should the mind fix, with a vigorous grasp, only on some one interesting thought, that single idea may be the first of a train, which will give a character and a value to the whole discourse — It will give additional amplitude, richness and vividness to many of the illustrations, which your own mind might have suggested in part, but with much less power of exciting interest and impression. It will also serve to give additional confidence in the expression of your own opinion.’ Mental Discipline, by the Rev. H. F. Burder, p. 85.
the exercise of talent. For the care and thought requisite to produce from his vokime, a complete and well-proportioned discourse, are fully equal to the labour of an original composition; so skilfully are the breaks contrived, to exercise the judgment in suitable filling up of the vacuum, and in the accurate arrangement of the scriptural matter. Perhaps the highest commendation of the work is, that a mere copyist would exhibit the Skeletons like the bones in the prophetic vision, very dry; whereas a thoughtful mind would find ample and profitable employment in clothing them with solid matter, in the form of symmetry and strength.^
As to Cotton Mather’s rule of crowding his sermons with matter — It would be well, that our discourses should be like Elihu’s, “full of matter;”^ and we must regret, that a good man is not always a wise or a full man. Yet we must remember our people’s capabihties, the limited nature of their digestive powers, and the serious injury of stretching them beyond their natural exercise. The principle of our Lord’s instruction was, to “speak the word unto the people, as they were able to hear it.”* Had he said all lat he could have said, it would have been infinitely more than vhey would have been able to have received; and consequently the grand end of his instruction would have been lost. It needs much prudence to select the most appropriate ijistruclion, rather than by sweeping over too large a surface, to weaken distinctness of impression. Mr. Cecil justly remarks, that ‘it requires as much reflection to know what is not to be put in a sermon, as what is.’* It is not, how much can be said; but what can best be said. Let us not aim
1 This remark applies with less force to the HorsB Homileticffi of this revered writer; which, being constructed for the use of the laity as well as the clergy, came from the author’s hands with more substance and completeness.
2 Ezek. xxxvii. 2. We might take an illustration — Mr. Martyn’s Sermon on Psalm Ls. 17; which is the filling up of Mr. Simeon’s Skeleton on that text. It was worked out (as we incidentally learn from his Lite) under circumstances of peculiar disadvantage and mental agitation. But the life that is infused throughout, the variety of its enlargements, the accuracy of the proportions of its several parts, the skill with which the breaks are completed, and the warm and strong colouring given to the whole — all combine to give to it the power and ctfect of an original and talented composition. See his Life, pp. 130 — 132, and compare his volume of Sermons (v) with Helps to Composition, Skel. 387.
3 Job xxxii. 18. Archbishop Usher used to call Dr. Manton a voluminous preacher — not from the tedious length of his discourses, but from his art of compressing the substance of volumes of Divinity into a narrow compass.
* Mark iv. 33.
5 Cecil’s Remains — ‘Verbum sic populo Dei dispensandum, ut multum, non multa. Prurit quandoque concionatoris animus, ut multa doctrinae capita percurrat; sylvammateriop, in concione accumulet. At nee hoc est rite concionari; nee sic populus Eedificatur. Maxima pars vulgi, qua, est ingenii hebetudine, multitudine. rerum, quae varii generis, potius obruitur, quam instruitur. Non tam itaque refert, quot poteramus doctrinsE capita percurrere, quam, quid auditoribus commodum.’ Bowles’ Pastor, Lib. ii. c. 10 — ‘Qui docct, vitabit omnia verba, quae non decent ’ — was Augustine’s sensible rule. De Doctr. Christian Lib. iv. 10.
at exhausting ourselves at every point of our subject. Let our thoughts be select, solid, naturally flowing out of the discussion, without breaking into the unity of our scheme.
The Writer feels that he can add nothing of importance to the rules of more practised writers. The great matter to keep in mind is the opening of /Scripture — expounding the mind of God — not opening our subject abstractedly, but through the medium of Scripture, beaten out, and laid full and large before our people. In order to this primary end of preaching, every text should contain a complete sense. The selection of materials in beating out and applying this sense, requires much care. In avoiding the technical plan, which would reduce all subjects into one precise form, we must, however, carefully apply those fixed rules and principles, which belong to the science of preaching as a science, in giving to it the best method and expression. The subject probably should be digested previous to the arrangement of the sermon. This will best secure unity of design, combined with interesting variety of method. It will also guard us against the common evil of dissecting rathei upon the principle of verbal than logical analysis; distributing the words, rather than the materials of discussion, under their several heads; thus obscuring the primary topics; amplifying secondary points: and bringing much irrelevant matter into the scheme. The exordium opens no sphere for artificial structure or for studied ornament, or generally even for fervid appeals. We might introduce he text naturally to view by some brief exposition of the context or of the subject in hand.’ The clearness of the discussion materially depends upon ’ having no more heads than can be suflQcientlyampUfied within the bounds of the discourse, so as to be rendered sensible to the hearers. They should be quite distinct from one another, at the same time that they all concentre on the main point.’* This assists the hearer in the survey and retention of truth — ’ method being a chain, in which, if a man should let slip any one part, he may easily recover it again, by that relation and dependence which it hath with the whole.’^ Some of the best pul
1 ‘Exordium est ingressus quidam, quo ecu viam sternimus ad rem, quam tractaturi sumus; et quo de rebus non levibus, sed neccssariis et salutaribus dicturos nos significamus, ad attentionem nobis conciliandam; quo etiam, in continuato textu prajuntis loci cum praecedenti connexionem ostendiiuus.’ Bucani 3Iethodus Concion. vide p. 12. ]’Jmo. Groning. 1G45.
- Fordyce’s Eloquence of the Pulpit.
3 Bishop Wilkins’s Ecclcsiastes, p. G. ‘A clear division,’ saj-s Reybaz, ‘is the handle of a vase; in the taking hold of which, every thing it contains goes with it.” Jlethod raises a Uvely and beautiful composure out of a chaos of coinpUcated and disorderly materials; and from a disorderly concourse and dark confusion of ideas calls forth light, order, and harmony. This assigns to every part its proper magnitude, figure, and situ-, ation, with so much judgment, that all stand in need of one another, and each con-1 pit, talents — such as fluency of utterance, richness and variety of illustra jon — without an orderly distribution, fail in arresting the attention, or fixing permanent impression. There may be indeed a danger even on this side of a mode too artificial, and of fettering even the Divine Spirit (who “bloweth where he listeth”) by the restriction of canons, sometimes too accurate for the free and popular flow of Scripture.^ It is however most desirable to avoid that habit of running away from our text, which has gained for .some of us the name of ’ fugitive preachers.’ The best matter loses its interest by an unnatural connection. The simplest subjects are obscured by the introduction of irrelevant detail.
Bishop Wilkins states the three component parts of a sermon to be method,^ matter, and expression. ‘Each of these ’ (he observes) ’ do contribute mutual assistance to each other. A good method will direct to pioper matter; and fitting matter will enable for good expression. ‘2 The method is seen in laying down the scheme — the matter in filling it up — and the expression in clothing it with aa appropriate garb. We have already adverted to method. A sermon, in order to edification, must be rich in matter. At least any deficiency of substance proportionably diminishes its usefulness. The primary sources of matter are found in a close analysis of every important word in the text, and of the design of the whole; illustrated by the examination of the parallel references, by an attentive ruminating inspection of the context, and by a clear reference to the analogy of faith.^ Any historical circumstance connected with the text — the clear exposition of the meaning (not however needlessly distracting the mind with jarring interpretations) the scope of the sacred writer — the successive steps, and consecutive reasoning, by which he arrives at his point — must all be noticed. The consideration also of the speaker, the occasion, the person addressed — the tracing of the principles developed in the text to their consecpiences, or the consequences referred back to their original principles — the connexion and suitableness of means to
tributes gracefulness and strength to the whole. Three things are especially necessary — distinction of the parts — their mutual dependence on one .another, and “the perspicuity of the whole contexture.’ Sir Richard Blackmore’s Accomplished Preacher. »vo. 1731.
‘Augustine excellently observes — ‘Periculum est, ne fugiant ex animo quae sunt docenda, dum attenditur, ut arte dicantur.’ — Lib. iv. — ut supra. See some ajmirable thoughts on this subject in Hall’s Sermon on the Ministry, pp. 25, 26.
2 Bishop Wilkins’s Ecclesiastes, p. 5.
3 ‘Concionem paraturus — textual ante omnia legat, relegat, perlegat; phrases seu locutiones, vocunKiue, turn singularum. tum complcxarum, significationes accurate examinet; idque facial, vel consultis ipsis fontibus, vel saltern omnium optimis laudatissimisque versionibus, unde sensum gennanum eruat cum mpiaTacu loci, fidei analogia, et aliis Scripturae locis convcnientem.’ — Bucan. ut supra, p. 10.
their end — these points will furnish instructive substance with practical and experimental application. Collateral matter may be found, diversified in the form of parallelism, contrast, illustration — the pursuit of the oijject in direct inference, objections, or hypothetical suppositions,* &c. The effective use of these helps obviously requires a sound judgment, and a mind stored with active intellectual furniture, such as enlarges our capabihties for communicating instruction.
But after all, — as an old man remarked to Musculus, one of the Swiss reformers — ‘Si vis fieri bonus concioiiator, da opera?)!, lit sis bonus Biblicus.^ The Scripture is the inexhaustible store-house of our most valuable materials — whether of clear instruction; convincing argument; powerful or melting address; or even the higher strokes of eloquence — ’ thoughts that breathe in words that burn.’ Any just complaint therefore of the barrenness or sameness of our preaching, must arise (as we have hinted) from want of industry in our research, not from the want of opulence of our resources. Augustine rightly estimates ‘the preacher’s wisdom, according to his proficiency in the diligent and intelligent search of the Scriptures. The more he sees the poverty of his own store, the more needful is it, that he should enrich himself in these treasures. ‘^ Not that we would recommend a long string of texts, or what Burnet calls ‘a bare concordance exercise,’ (for ill-digested quotations even from the sacred treasury, may be very unprofitable); but an express reference to Scripture in confirmation of the distinct points of our discourses: not overcharging our sermons,^ but yet at the same time giving a full prominence to the Divine testimony. To dilute our proofs in the natural flow of our own style, proportionably weakens the impression — Thus God hath spoken; whereas a distinct reference to the authority of Scripture, confirms our statements with the stamp of God, and brings our hearers, like the camp at Sinai, prostrate before his awful majesty. On this account the Apostle’s
1 Mr. Sturtcvant has pertinently illustrated Jlr. Claude’s detiiil of these various sources of matter. See his “Conversations and Letters upon Preaching,” and “The Preacher’s Manual.”
2 Augustine, ut supra — Lib. iv. 5. Dr. Watts reminded his Minister, that he was a Minister of the Word of God, a Professor and Preacher of the Bihlc; and not a mere Philosopher upon the foot of reason, nor an orator in a Heathen school. Humble Attempt, p. G-4.
3 It was ]Ir. Robinson’s sensible judgment, ‘that one or two texts were as good as one hundred.’ A valuable oI<l writer observes the defects on both sides — of loading sermons with a mass of Scripture, and leaving them wholly destitute. He remarks, that a judicious selection of Scripture proof (seldom more than one to a single point) was the practice of Christ and his apostles, though they could have produced multiplied testimonies of Scripture in defending themselves against their enemies. Zepperi Ars Conscion. Lib. H. chap. vi. Compare Bowles, Lib. ii. 2. Burnet’s Past Care, eh. ix.
“speech and preaching was not with enticing words of man’s wisdom;” but “in the words which the Holy Ghost teacheth,” •’ that the faith of his people should not stand in the wisdom of man, but in the power of God.”’
Generally speaking — the discussion should be comprehended within two or three divisions, the matter so clearly arranged, as to fall in readily under the several main heads; the principal points strengthened and illustrated by Scriptural testimony, and closely applied to the respective cases of our congregation.^ If the discussion were likely to extend beyond its due bounds, it would be better to sketch a short outline in the introduction, or to seize the most prominent points, rather than to be constrained to press its personal interest upon minds ill-prepared by weariness to receive a deep and permanent impression. It is not enough that the sermon should contain striking or good thoughts. The materials must be arranged so as to produce an effect upon the whole — a growing interest, conducting to a clear and powerful conclusion. We must beware, however, of fixing our minds upon the mechanism of the sermon, so as to forget that which alone can infuse life and power into it. We may produce a skeleton clothed with flesh, and exhibiting the most exact proportion of its several parts; yet still may it be, like the dry bones lately referred to, without the quickening breath of heaven. A spiritual, as well as an intellectual habit, is essential both to the composition and the delivery of our discourses.
With regard to the style of our sermons — simplicity and point Beem to be the most important characteristics — simplicity, without undignified familiarity — point and energy, without unnatural labour to produce effect. Archbishop Whately admirably warns us against the two extremes of conciseness and prolixity connected with this style. ‘It is obvious’ (he observes) ‘that extreme conciseness is ill-suited to hearers, whose intellectual powers and cultivation are small. The usual expedient, however, of employing a prolix style, by way of accommodation to such minds, is seldom successful. — They are likely to be bewildered by tedious expansion, and being unable to maintain a steady attention to what is said, they forget part of what they have heard, before the whole is completed. Add to which, that the feebleness produced by excessive di-
’ 1 Cor. ii. 4, 5, 13. Chrysostora well remarks — ‘If any thing be spoken without Scripture, the knowledge of the hearers haltcth.’ On Psalm lxxxvi. To the same purport Autrustine, ‘Non valet — haec ego dico, haec tu dicis, haec ille dicit; sed haec dicit Dominus.” Ad Vincent.
2 Three briif rules have been given by an eminent Master in composition — ‘Get the subject into your mind — Throw yourself into it — Pour both yourself and it into the bo-Boms of your hearers.’ lution, will occasion the attention to languish; and what is imperfectly attended to, however clear in itself, will usually be but im perfectly understood. Young writers and speakers are apt to fall into a style of pompous verbosity, from an idea that they are adding both perspicuity and force to what is said, when they are only encumbering the sense with a needless load of words. It is not indeed uncommon to hear a speaker of this class mentioned, as having a very fine command of language;’ when perhaps it might be said with more correctness, that ’ his language has a command of him’ — that is, that he follows a train of words rather than of thought.’!
The Bible furnishes unquestionably the perfect model of this clear, natural, and vigorous style. We see therefore the propriety of Cotton Mather’s rule — to mould even the garb of our sermons after the Scriptural pattern. The phraseology dictated by the Holy Ghost is peculiarly calculated for public preaching.^ There is no book so intelligible as the book of God; no book that so clearly reveals man to himself; or that has such inexpressible power over his heart; or that connects itself so naturally with his popular feelings and interests. The savour of Divine truth is sensibly diminished, by passing under the conceptions or expressions of men. No language — whether of exposition, address, or illustration — is so generally acceptable as that of the inspired volume. Few readers of Saurin and French Divines of his class (orthodox in their views, and forcible in their statement of Scriptural truth), but have felt a lack of unction, warmth, and spiritual excitement, arising from their scanty infusion of the sacred dialect into their writings — a deficiency for which no powers of genius or eloquence can compensate to a spiritual mind.^ The matter and manner, that is drawn fresh from the spring, will always be most enlivening.
1 Whately on Rhetoric. 2 See 1 Cor. ii. 13.
3 ‘The Bible’ (as the late Mr. Hall admirably observed) — ‘being intimately associated in the mind with every thing dear and valuable, its diction more powerfully excites devo- j tional feelings than any other; and, when temperately and soberly used, imparts an unction Fo a religious”(Iiscourse, which nothing else can supply. For devotional impression, we conceive that a very considerable tincture of the language of Scripture, or at least such a colouring, as shall discover an intimate acquaintance with tlKse ijiimitable models, will generally succeed best.’ Review of Foster’s Essays. Vitringia speaks excellently to the same purport — ‘Non in sententiis tanf iim et doctrinis, verum etiam in dictis ct phrasibus Scripturs S. tantam vim et pondus esse, ut nullum verbum qualecumque aliud ei, in exponendis rebus spiritualibus sive sbnplicilatis, sive proprietatis et nativa, significationis respectu, comparari queat. Vocabula et dictiones Spiritus S. nuda;, et nullis permixtse lenociniis orationis aut exegesios humanag, passim sic afficiunt et illustrant mentem, ut quicquid iis admiscctur, insipiduni videatur.’ Method. Homil. Cap. iii. In the same sjiirit itsius remarks — ‘Res Dei commodius exj)licari non possent quam verbis Dei. Male putat, quisquis prcsuinit, se accuratius, vel clarius, vel efficacius, vcl ad intelligendum aptius Theologim arcane explanaturum, quam iis terminis ct phrasibus, I quibus post Prophetas Apostoli usi sunt, a 30 dictatis, qui homini os et linguam forma-!
We need scarcely animadvert upon the jjitiful practice of a copyist in preaching. Mr. Addison (a name of far higher authority in accomplished literature, than in theology,) commends Sir Roger de Coverley’s Chaplain for having his list of sermons from the best divines, ready drawn up in course for the whole year, adding — I would heartily wish, that more of your country Clergymen would follow this example; and, instead of wasting their spirits in laborious compositions of their own, would endeavour after a handsome elocution, and all those other talents, which are proper to enforce what has been penned by greater masters. This would be not only more easy to themselves, but would edify their people.’’ Such a system of idleness would doubtless be ’ more easy to ourselves.’ But the results of edification are most questionable. No merely passive agent can make a solid or useful Minister. The talent entrusted to him, thus “hid in a napkin,” instead of being put out to daily use, awfully stamps him as an “unprofitable servant.”* Where “the gift is neglected,” instead of “stirred up,”^ what blessing can the Spirit, thus grieved and dishonoured, be expected to assure? Mr. Addison’s conception of the power of a sermon was probably rather the magical effect of eloquence, or of moral suasion, than that fruit of faith and prayer, which the Divine pleasure has ordinarily connected with “the weak,” — not with the wise things of this world.* George Herbert justly replies to the objection — ’ that where there are so many excellent sermons in print, there is no excuse for preaching bad ones.’ — ‘Though the world is full of such composures; i/et every mans own is fittest, readiest, and most savoury to hini.’’^ Indeed, it may be questioned, whether
vit, qui fingit singulorum corda, et idcirco omnium optime novit, qua ratione cor instrui et moveri debeat. De Vero Theolo2;o. Mr. Brown of Haddington, though a man of considerable theological learning, said of himself, God hath made me generally to preach, as if I had never read another book but the Bible. I have essayed to preach Scriptural truths in Scriptural language. Life and Remains, p. 20. Dr. Watts, however, speaks of preachers, who ’ have such a value for elegancy, and so nice a taste for what they call polite, that they dare not spoil the cadences of a period to quote a text of Scripture in it.’ Improvement of the Mind, Part II. chap. vi. sect. iii.
1 Spectator, No. 106. 2 Matt. xxv. 25 — 30.
3 1 Tijn. iv. 14. 2 Tim. i. 6. i See 1 Cor. i. 26 — 29.
5 Country Parson, ch. v. Bishop Sprat strongly reprobates this practice. Bishops Bull and Burnet however recommend it to the younger and uninformed clergy. The former suggests the use of Tillotson’s sermons, the Homilies, or a section of the Whole Duty of Man. Clergym. Instructor, pp. 249 — 251, with 297, 298. Burnet, Past. Care, ch. ix. The Homilies indeed, as we have observed, were compiled with some reference to this purpose; and as the genuine expression of the sentiments of our Reformers, they may be considered (with some allowance for the phraseology of the times) the best substitute for original composition. Bishop Wilson recommends, as a part of academical instruction for Ministerial Students, the abridgment of some of the best practical sermons, marking the manner of handling the subjects, the ways of discussion, arguments, Sic. adding however in character with our remark, that ’ few discourses are nicely proper for any other place or circumstance, than those for which they were composed.’ Works, iv. pp. 381 — 383. Perhaps compilation may be allowed in extreme cases, but not as the any course of sermons can be framed for general use. For, according to the diilerent shades of ignorance or knowledge in dillerent spheres, it would be too elementary — or too full and enlarged — or not sufficiently systematic or detailed, and therefore in a greater or less degree inapplicatory. Yet this animadversion on the slavish use of foreign resources does not imply that every sentiment or sentence of our sermon must be (strictly speaking) original. The habit of reading will furnish many illustrations and trains of thought, which are insensibly moulded into our minds, and become our own by our individual method of application. Thus while we learn from all, we may almost be* said to borrow from none. The Ministerial student will find this exercise both useful to his mind, and a means of grace to his soul. The fruits of his own study and acquaintance with his people’s wants, consecrated to the Lord in the simplicity of faith, prayer, and love, {though j)erhaps not according to rule, and of very inferior substance) will be honoured; while human dependence, sloth, and indifference, will be unblest. “We cannot tell to what extent the meanest gifts might have been cultivated with success. At all events the weakest effort of our own mind is more acceptable, than the indolent use of the most talented exercises of another. While, therefore, we would aim high, and keep the best rules before us, we are encouraged to “stir up the gift that is in us,” {Jiowever little it may he in our own eyes) and the excuse of want of ability is disallowed.
jMr. Cecil remarks on deliberate preparation for the pulpit — ‘■ If it is driven off late, accidents may occur, which may prevent due attention to the subject. If the latter days of the week are occupied, and the mind driven into a corner, the sermon will usually be raw and undigested. Take time to reject what ought to be rejected, as well as to supply what ought to be supplied.’^ Dr. Hamni’^nd always had a subject in hand, and no sooner had he finished one sermon, than he commenced another.* Though perhaps it would not be desirable to follow this constant routine, yet the habit of turning our studies to present account, is of the first moment. A lively imagination may indeed serve an itinerant; but the sermons of a stationary Minister, preaching twice or thrice in the week to
established rule. For where is the evidence of a Divine call to the sacred office in a total dtslilution of an important Ministerial qualification ‘apt to teach?’ Until a nian (to use Bishop Burnet’s illustrations) ’ is able to go without crutches, and work without patterns,’ had he not better remain in the important character of a Christian student, until by prayer and study he should be able to ‘purchase to himself a good degree’ in the Christian Ministry 1
1 See his Life, prefixed to the ‘Remains.’
8 See Fell’s Life of Hammond, an instructive piece of biography.
the same congregation, will, without a store, be insipid, tautological, and unedifying — keeping back as babes, in elementary instruction, those, who, under a more digested administration, might have been “fathers in Christ.” The minister’s life must, to the end, be a life of holy meditation and study. No man who neglects the apostle’s exhortation to “give attendance to reading,” will long continue a profitable preacher to an intelligent congregation. The native resources even of the most powerful minds need to be replenished; and therefore the preacher ’ must not merely have been a man of reading; he must read still; or his sermons will be trite and barren of thought.’^ He had better however bring- jiis old stores into fresh service, than trust to the impulse of the moment of duty, or draw imprudently upon the resources of a mind already too scantily stocked. At all events to suffer the week to draw to a close without ready furniture for our Sabbath work, is the mark of indolence and presumption, and promises a very inadequate and unfruitful performance of this weighty responsibility.’^
II. — HABITS OF MEDITATION.
‘Lectio inquirit — oratio postulat — meditatio invenit — contemplatio disgustat’ — is Augustine’s distinction of the relative departments of pulpit preparation.^ The two last may illustrate the ruminating habit, without which, the results of study and composition, like undigested food lying upon the stomach, clog and weaken the powers of action. No mental compartment can be a storehouse for the reception of a confused mass of unshapen materials, unfitted for practical purposes. Composition, therefore, without a meditative mind, will present only what has been tersely called ’ a mob of ideas.’
Meditation is essential to intellectual vigour. Without it, we
1 Dr. Porter’s Lectures on Homiletics, p. 215.
2 jNIr. Dod (an excellent old Divine) would say, that he had rather preach an old sermon ten times, than mount the pulpit without preparation. ‘God will curse that man’s labours, that is found in the world all the week, and then upon Saturday, in the afternoon, goes to his study; whereas God knows, that time were little enough to pray in, and weep in, and get his heart into a fit frame for the duties of the approaching Sabbath.’ Preface prefixed to Shepherd’s Subjection to Christ. See also Philip Henry’s Life, p. 61. Dr. Owen animadverts upon some ’ good men, so addicted to their study, that they thought the last day of the week sufficient to prepare for their Ministry, though they employ all the rest of the week in other studies.’ Sermon on 1 Cor. xii. 11. Of .Mr. Strong, (an eminent Puritan Divine) it is told — that, he made preaching his work, and was so much taken up in it, that he was often in watchings a great part of the night, besides his pains in his day studies.’ Preface to Strong’s Sermons, by Dr. Henry Wilkinson, Dean of Christchurch.
‘Augustine, quoted in Bishop Wilkins.
may indeed acquire a foreign store of knowledge, but we shall never make it our own. It is important also to cultivate this habit in the bent of our own work — that is, that a Preacher should think as a Preacher — marking every thing (like any other man of business) with the eyes of his own profession. This course of drawing all the objects around him into connexion with his great work, enriches him with much valuable material for Christian instruction, and gives to his sermons great richness and variety of illustration. Habit of thought also is the best means of obtaining a good style, when the mind has the full controul of its own powers. Without the discipline of patient and accurate thinking, words are applied in an unmeaning and faulty arrangement. We may spend hours in this wa)’^ without any mental exercise.
The Avant of this meditative habit is one cause of superficial religious knowledge. Valuable books are turned over, and the most striking and instructive passages noted down: but without the digested analytical study of the subject-matter; and consequently without conveying substantial food to the mind. Every intelligent Christian must be conscious of loss in the relaxation of this habit. The mind is occupied only in notions, not in thinking; and therefore it presents all the difference between the power of truth passing lightly over it, or leaving a deep and practical impression. In the one case, the surface is barely swept. In the other, the bottom principles have been touched and called into action. The sudden flash of light leaves no influence. There is no movement from the heart, till the truth is clearly exhibited to the mind, set strongly and constantly in view, deeply pondered, and closely applied. This reflective habit often supplies the deficiency of extrinsical help; constant excitement increases intellectual fertility; the mind is brought to know the extent of its capabilities: and being strengthened and supported by frequent exercise, (to use Luther’s words) ’ suggests more, much more, than all our commentators united.’ A mind thus invigorated, stamps its own character on all its exercises. It instinctively turns over and over again the matter presented to it; apprehends it in its connexion and dependencies wnth other trains of thought and principles of action, and thus successfully adapts it to present circumstances.
No part of pulpit preparation ought to be merely intellectual employ. The habit of meditation o which w-e now refer) is the exercise of the mind on spiritual objects for spiritual purposes, fixing a clear and permanent impression of truth. Our Divine Master inculcates this habit as the immediate preparation for our public
R work.* Indeed, one of the difficulties (might we not add — one of the privileges?) of the ministry is this; that it requires the continual revolving of spiritual subjects, in order to cast our minds into the mould of those truths, which we set forth before our people. The cultivation of this habit ha§ a most important bearing upon our general efficiency,^ forming “the man of God” into the character of “a good Minister of Jesus Christ, nourished up in the words of faith and of sound doctrine.”^ For (as Q,uesnel observes) ’ how shall any one be able to nourish others with the word, who does not first nourish himself therewith? It is one thing for a man to enlighten his understanding, to fill his imagination, and to load his memory; and another, to nourish his heart with it. A man nourishes himself with it, if he lives upon it; and he lives upon it, if he changes it as it were into his own substance; if he practises it himself; if he renders it proper and familiar to himself, so as to make it the food and nourishment, with which he ought to feed others.’* It is most important, that our successive pulpit preparations should increase our store of matter, strengthen our tone of thinking, and direct us to the most effectual mode of communication. The solid study of our best Scriptural Divines will be of essential service; at the same time remembering, that the sermons which are drawn from other books than from God’s book, will be poor and unsp.ritual. Let the substance of our text he Jirst beaten out from the pure word of God, and thei digested in meditation and prayer — let our matter gather clearness of arrangement, force and spirit, i om human resources. This sacred exercise will bring rich results, in the enlarged strength, activity, intelligence, and joy of our f lith. The superficial student indeed (if student he should be called) has read only for the exercise of his memory, and neglected the investtigation of the meaning. ‘Much to be preferred’ (saith Augustine) ‘are those, who have had little care of retaining the words, and yet with the eyes of their hearts have beheld the very heart of Scripture.’*
1 Ezekiel iii. 1, 2. 2 i Timothy iv. 15. Comp. 2 Tim. ii. 7. 3 i Timothy i v. 6.
* Quesnel on 1 Tim. iv. 6. Owen Stockton remarks as one of his chief encouragements for the Ministry, ’ the benefiting of his own soul in his meditations for preachincr. Whilst he was studying for others, the Lord made it a word of instruction for himself. And he found it the best means of growth, to be watering of others.’ See his Life.
5 Aug. de Doctr. Christian, iv. 5. ‘In the plainest text’ (as a good old writer observes) ‘there is a world of holiness and spirituality; and if we in praj’er and dependence upon God did sit down and consider it, we should behold much more than appears to us. It may be, at once reading or lookijig, we see little or nothing, as Elijah’s servant: he went out once, he saw nothing; therefore he was commanded to look seven times. What now 1 says the prophet. “I see a cloud arising, like a mans hand;” and by and by the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture and see nothing; look again and you will see a little; but look seven
Nor is this habit of meditation less important in the imyncdiate discharge of our public Ministry. It much assists our freedom, self-possession, and personal comfort in the act of delivering our message, to have our subject-matter inwrought, as it were, both in our head and heart. It also enables us pertinently to avail ourselves of any ready suggestions for the moment, and to engraft them into their proper place without hurry and confusion. Thu3 every way, the devoted concentration of the powers of our mind to the service of God will prove us to be “vessels unto honour, sancti” fied and meet for the Master’s use, and prepared unto every good work.“^ ‘Suffer me therefore,’ (wrote Brainerd to a Ministerial student) ’ to entreat you earnestly to give yourself to prayer, to reading, and meditation on Divine truths; strive to penetrate to the bottom of them, and never be content with a superficial know ledge. By this means your thoughts will gradually grow weighty and judicious; and you hereby will be possessed of a valuable treasure, out of which you may produce “things new and old” to the glory of God.^
III. — SPECIAL PRAYER.
We cannot feel too deeply the importance of this part of pulpii preparation. To study and meditate much, and to pray little, paralyses all. On the other hand (as Dr. Doddridge found by experience) ’ the better we pray, the better we study. ‘^ Therefore (as Augustine admirably exhorts) ’ let our Christian orator, who would be understood and heard with pleasure, pray before he speak. Let him lift up his thirsty soul to God, before he pronounce any thing. For since there are many things which may be said, and many“” modes of saying the same thing; who, but the Searcher of all hearts, knows what is most expedient to be said at the present hour? And who can make us speak as we ought, except he. in whose hands we and our words are; and by these means he may learn all that is to be taught, and may acquire a faculty of speaking as becomes a pastor. At the hour of speaking itself, the Lord’s
times upon it; meditate often upon it. and there you shall see a light, like the light of the sun.’ Caryl on Job.
1 2 Tim. ii. 21. 2 Letter ix. appended to his Life.
3 Orton’s Life, ch. -viii. Sect. 8. Again — ‘So it is, though it may seem a riddle, that when I pray and meditate most, I work most.’ — lb. Bishop Sanderson, speaking of prayer and study going hand in hand, observes — ’ omit either; and the other is lost la- I hour. Prayer without study is presumption; and study without prayer atheism. You take your books in vain into your hand, if you turn them over, and nccer look higher; and you take God’s name in vain within your hps, if you cry — ‘Da, Domine’ — and i never stir farther.’ Sermon on 1 Cor. xii. 7.
words will occur to a faithful spirit — “Think not how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father, which speaketh in you.” If the Holy Spirit speaks in those, who are delivered to their persecutors for Christ, why not also to those, who deliver Christ to learners. But if any say, that, if the Holy Ghost make men teachers, they need know no rules; it might be said also, men need not pray, because the Lord saith —” Your Father knoweth what ye have need of, before ye ask him; and St. Paul’s rules to Timothy and Titus might be superseded.’
The most valuable results of meditative study are essentially defective without prayer. They are the effusions of the head rather than of the heart — cold, spiritless, dead. However important it may be, that the preacher’s head should be well furnished; it is of far higher moment that his heart should be deeply affected. He must himself draw nourishment from his subject in fervent prayer, that he may bring it out to his people in fulness, simphcity, and love. Indeed his success in composition mainly depends upon the state of his own soul. He cannot make an edifying sermon, when his heart is motionless. None but God can teach him to teach his people. Converse with Him in the study will give its own stamp of sanctity and energy upon his preparations for the pulpit. Our object is not to set off our talents or eloquence; but to excite and strengthen an habit of holy sensibility. Our very employment, therefore, in the word and work of God especially binds us to study our sermons in a devotional spirit; and thus only can we receive from above a blessing to impart to our people. Our message is applied with life and interest — not when it is set forth in human eloquence — but when the spirituality and unction of its delivery savours of real communion with God.
We may suggest a few distinct subjects for supplication, in reference to preparation for our public work.
Directiofi in the choice of texts and topics should be sought from above. This was Cotton Mather’s general rule; making more solemn supplication, before he entered upon extended discursions, or undertook a large course of Scripture. This spiritual habit ena-
‘De Doctr. Christian. Lib. iv. c. 15, 16. See also a beautiful quotation given in the Bishop of Winchester’s work, p. 100, n. The following is the excellent advice of an eminent writer, who has never been suspected of enthusiasm — ‘Sub horam concionis ecclesiastes det se profundae deprecationi, et ab eo postulet sapientiara, linguam, et orationis eventum, qui linguas infantium facit disertas. Jncrcdibile dictu, quantum lucis, quantum vigoris, quantum roboris et alacritatis hinc accedat ecclesiastae.’ — Erasm. Eccles. Pericles is said never to have ascended the rostrum without imploring a blessing from his gods. Are there no Christian orators who may stand condemned by this celebrated Athenian 1 bles us to receive direction from circimi stances of Providence, or the secret guidance of the Spirit, to suitable and edifying suljjects.
Much matter for supplication offers itself in entering upon and jnirsaing our subject. Cotton Mather’s rule was, to stop at the end of every paragraph, in prayer and self-examination, and endeavour to fix upon his heart some holy impressions of the subject. Thus the seven hours, which he usually gave to a sermon, proved so many hours of devotion to his soul, and a most effectual means of infusing life, warmth, and spirituality into his compositions.* By this rule we shall never preach a sermon to our people, which, has not been previously made a blessing to our own souls.
The frame of our own minds in the pulpit is another matter for distinct supplication — that we may “speak as the oracles of God” — that “a door of utterance may be opened unto us” — that we may have a special message to our people — that our hearts may be tenderly affected by their state — that our preaching may flow from love to their souls, and from hearts powerfully excited by zeal for our Master’s glory — that we may be assisted to deliver our sermons in a suitable frame; preserved from the influence of the fear of man, and with a simple, earnest dependence on the Divine blessing — and that the Lord may preach our sermons to our own hearts, both in the study, and in the moment of delivering thera.’^
We must not forget the main end of our labour, in the power of our Ministry upon the hearts and consciences of our people. “V e need to pray for them, as well as to preach to them — to bring our Ministry on their account before God, and to entreat for them; that their attention may be engaged, and their hearts opened to receive our commission; that all hindrances of prejudice, ignorance,
1 This practice he strongly recommended to h:s Student and Pastor. Math. Stud. p. 191. — ‘Orabit Exclesiastes pro se, ut in suo ipsius animo vivani illani efficacem et pcnetrantem verbi Divini vim experiatur, ct sentiat; ne videlicet ad ignem, quain aliis exsufflat et acccndit, ipse frigeat; scd ignis ardens in suo ipsius corde verbum prsedicatum fiat. Zepperi Ars Concion. Lib. iv.
■2 VVhile adverting to the importance of prayer for assistance in the pulpit, may we not remind ourselves, that the same assistance is equally needed in the desk.? No uninspired service contains so much mind or spirituality as the Liturgy. As the service both of our understanding and of our heart, it requires the encrsry as well as the devotion of the spiritual habit. Mr. Cecil considered, that ’ the leading defect in Christian Ministers was the want of a devotional habit’ — a remark, that is too often illustrated by the contrast of the monotonous formality of the desk with the fervid energy of the pulpit; as if the exercise of communion with God in supplication, intercession, and thanksgiving, in penitential self-abasement and faith, were less spiritual than the delivery of a discourse to our fellow-sinners. We wonder noi, under »uch circumstances, at the listlessness and want of response in our Liturgical worshippers. The mere reading of the prayers has little power of exciting a spirit of prayer throughout the congregation. It IS when they are felt and prayed, that the chord of sympathy vibrates from the heart of the Minister to the hearts of his congregation — “Arise, 0 Lord, into thy rest. Let thy priests be clotlud uith righteousness, and Id thy saints shout Jor joy.” Psaim cixxii. 8, 9.
indifTerence, worldliness, and unbelief, may be removed; that the spirit of humility and simplicity, sanctification and faith, may be vouchsafed unto them; in a word — (to use the beautiful language of our church) ‘that it may please thee to give to all thy people increase of grace, to hear meekly thy word, and to receive it with pure affection, and to bring forth the fruits of the Spirit.’
Nothing will give such power to our sermons, as when they are the sermons of many prayers.^ The best sermons are lost, except they be watered by prayer. But if, like the ancient prophet, we “stand upon our watch, and watch to see what he will say unto us,”* we shall have a word to speak from his mouth; commending it in prayer, faith, and expectation for his blessing. It is easy to bring to our people the product of our own study; but the blessing belongs to the message deUvered to them, as from the mouth of God. And waiting on God renews this commission from time to time, supplies our present need, strengthens our confidence; and obtains for us that vaopntria — that flowing unction of grace, which gives life and power to our preaching, and unites our stammering tongues to “speak boldly, as we ought to speak. “^
This spirit of prayer implies the renunciation of all dependence upon our best preparations, ministerial gifts, or spiritual habits; an acknowledgment of their insufficiency to qualify us for the discharge of our commission; and a simple dependence upon our Glorious Head for his present influence. This is ‘-simplicity and godly sincerity;” not as if we were seeking, with Saul, to be” honoured before our people,” but desiring only “by manifestation of the truth to commend ourselves to every man’s conscience in the sight of God.”^ Mr. Scott speaks of the great assistance in preaching, which he derived from this spirit — ‘The degree, in which, after the most careful preparation for the pulpit, new thoughts new arguments, animated address, often flow into my mind, while speaking to a congregation, even on very common subjects, makes me feel as if I was quite another man, than when poring over them in my study. There will be inaccuracies: but generally the most striking things in my sermons are unpremeditated.’^ This testimony
1 ‘Your work (said Mr. Shepard of New England, on his death-bed, to some young ministers) is great, and requires great seriousness. For my own part, I never preached a sermon ichkh in the composing of it did not cost me prayers with strong cines and tears.’
2 Hab. ii. 1.
3 Eph. li. 19, 20. This was granted to the first apostles in an extraordinary measure, in answer to waiting and prayer. Acts i. 14, with ii. 1 — 13.
* 1 Sam. XV. 30, with 2 Cor. iv. 2.
5 Life, pp. 393, ?94. We would here suggest the importance of a special reference to our work in the prayer before the sermon. If extempore prayer should be deemed inexpedient, yet several petitions might be collected into a short form, expressive of our entire is familiar with the experience of many of our brethren, who in this fraine, have often thus found luminous and affecting- views of truth almost instantaneously presented to their minds. This however, being realized only in the use of the appointed means, does not countenance a relaxed system of preparation; while it encourages the exercise of faith for present assistance, gives additional liveliness to our ministry, and brings down from heaven the warmest matter of our sermons at the time of their delivery.
The highest style of a preacher therefore is — that he gives himself to prayer.^ On this account some inferior preachers are more honoured than others of their more talented brethren. For sermons obtained chiefly by meditation and prayer, “are weighty and powerful;” while those of a far higher intellectual character, by the neglect of prayer, are unblest. It is therefore upon good grounds, that the most eminent servants of God have given the pre-eminence to this part of pulpit preparation.^
(lefKBndence upon the Spirit of God for the expected blessing upon our work. This distinct and solemn honouring of the Spirit would command the Divine influence upon our service; while the sympathy excited throughout the Christian part of our congregation would give a larwe encouragement and warrant to faith. See Matt, xviii. 19; and Scott’s Life, pp. 393, 393.
1 See Acts vi. 4.
2 ‘Vera ccclcsise aedificatione administrandis nulla cruditio, eloquentia, et diligentia (quae interim tamen Divinissimag hujus provincial omnibus modis necessaria sunt atiminicula ct instrumenta) sufficit: sed nauclero hie ct praeside opus est Spiritu Sancto, qui intcllectum illuminet, cor et linguae plectrum gubernet, atque ignitum reddat, et animun: viresque addat.’ Zepperi Ars Concion. Prcf 4, also Lib. ii. c. i. 16 — 18.
3 It is stated of Mr. Bruce (one of “the excellent of the earth,” in the troublous times of Scotland) that, though he was known to take much pains in searching the mine of God in Scripture, and though he durst not neglect the diligent preparation of suitable matter for the edification of his people, yet his main business uas in the elevation of his own heart into a holy and reverential frame, and in pouritig it out before God ‘in wrestling icith him, not so much for assistance to the messenfer as the message.’ The effect fully proved, that in his earnest endeavour to “present every man perfect in Christ Jesus, he laboured thereunto, striving according to his working, which worked in him mightily.” Col. i. 28, 29. See an interesting account of Mr. Bruce, given in Fleming’s Fulfilment of Scripture.
Mr. Spencer, of Liverpool, (a young Minister of extraordinary promise, prematurely, as we are led to think, though doubtless in mercy to himself, snatched away from the church) is stated invariably to have passed from secret communion with God to what he describes as ’ that awful place’ — a pulpit. Preface to a volume of posthumous sermons published by the Religious Tract Society. The uncommon interest and effect, which appeared to rest upon his Ministrations, were doubtless drawn more directly from his heavenly habit of mind, than from those powers of pulpit eloquence, which commanded universal admiration. For — as Bishop Jebb remarks — ’ let it not be deemed enthuasiasm to say, that fervent prayer will make a more impressive preacher than all the rules of rhetoric; and that he who “speaks what he doth Know,” and testifies what he doth feel, as in the presence of his gracious God, will win more souls to heaven, than if he wielded at will all the eloquence of men and anixcls.’
Once more to revert to the practice of one, stamped by IMr. Southey with the name of ’ saintly Fletcher.’ Mr. Gilpin informs us, that ’ his jireaching was perpetually preceded, accompanied, and succeeded by j)rayer. Before hi’ entered upon the performance of this duty, he requested of the Great “blaster of assemblies” a subject adapted to the conditions of his people, earnestly soliciting tor iiimsclf wisdom, utterance, and power; for them a serious frame, an unprejudiced mind, and a retentive heart. This necessary preparation for the “profitable performance of Iiis Ministerial duties was of longer or shorter
Massillon — after remarking the want of prayer, as the cause of the ineffectiveness even of conscientious Pastors — adds, ‘The Minister, who does not habituate himself to devout prayer, will speak only to the ears of his people; because the Spirit of God, who alone knows how to speak to the heart, and who, through the neglect of prayer, not having taken up his abode within him, will not speak by his mouth.’’ Philip Henry thus wrote upon a studying day — ‘I forgot explicitly and expressly, when I began, to crave help from God; and the chariot wheels drove accordingly. Lord, forgive my omissions, and keep me in the way of duty.’^ Indeed, as an old divine observes — ‘If God drop not down his assistance, we write with a pen that hath no ink. If any in the world need walk dependently upon God more than others, the Minister is he.’’ We need also much prayer in respect to the delivery, as well as in the composition of our sermons — especial consideration of the heart, before we go into the congregation. ‘For,’ — as Mr. Baxter observes — ’ if it be then cold, how is it to warm the hearts of the hearers? Go therefore’ (he recommends) ’ especially to God for Ufe.^’’
Nor must we forget the work of subsequent as well as preparatory prayer — like our Master, who, when he had taught the multitude, and sent them away, “departed into a mountain to pray.”’ Our work is not over, when our people are dismissed from the house of God. While in the pulpit, there was one as active as ourselves, and much more powerful, incessantly employed in turning aside our every word from its destined object. Nor will he be less diligent in seeking to undo what had been done in spite of his efforts, and what will easily be undone by his persevering subtlety, except we are diligently counterworking in watchfulness and prayer. Dr. Owen reminds us — ’ to preach the word, and not to follow it with prayer constantly and frequently, is to believe its use, neglect its end, and cast away all the seed of the gospel at random.’
We want to be as deeply concerned after the conclusion, as at
duration, according to his peculiar state at the time; and frequently he could form an accurate judgment of the effect that would be produced in public by the languor or enlargement he had experienced in private. The spirit of prayer accompanTeu him frorn the closet to the pulpit; and while he was outwardly employed in pressing the truth upon his hearers, he was inwardly engaged in pleading that last great promise of his unchangeable Lord — “I am with you always, even unto the end of the world.” ‘Gilpin’s Notes on Fletcher’s Portrait of St. Paul, p. 52.
1 Charges, pp. 207 — 209. 2 Life, pp. 60, 6L
3 Gurnal. ‘There must be the labour of study before Ministers preach ’ (as he elsewhere observes) ’ the labour of zeal and love in preaching — the labour of suffering after preaching — and ahcays the labour of prayer, to crown the ichole xcith success.’ Mr. Walker enumerates among his many hindrances — ’ not enough committing my work to God by prayer: this is a capital fault.’ Life, p. 454.
* Reformed Pastor. 5 Mark vi. 34 — 46.
the commencement, of our work. Have not some convictions been probably awakened or strengthened by the stroke of the hammer that had just been upUfted? May not some cases of transient impression be charged upon our secret neglect of labour to drive in the nail further, when it had once entered? May not some soul have now received its first impress of Divine grace? These cases need all the power and unction of our prayer combined with Ministerial counsel. On all accounts, therefore, ‘a systematic delivery of the doctrines of the Gospel is essentially requisite to the formation and gradual development of Christian principles; but it must be accompanied by many an earnest prayer for the effusion of some portion of that Divine grace, which, in primitive times, added to the church in one day three thousand souls. ‘^ This exercise of prayer, though subsequent to the delivery of the word, yet is truly a part of pjilpit preparation; as keeping the mind in the spirit of prayer, and ready for action upon the next preparatory occasion — Besides, the connection of the prospect with the retrospect is so natural, that every supplication for a blessing upon the past would be accompanied with earnest desires, and assured expectations of a continued and necessary supply. ‘Be much in prayer to God,’ (was the direction of an excellent Minister); ’ thereby you shall find more succour and success in your ministry, than by all your study,’*
We conclude the subject of Pulpit Preparation with a few remarks upon the combined effect of the several detailed parts, and upon the precise measure of warranted assistance.
Mather thus details the practice of Mr. Mitchel, an American di- vine — ‘In the writing of his discourses for the pulpit, he did (as they say, Aristotle did, when he wrote one of his famous books) dip his pen into his very soul.^ When he was going to com- ’ pose a sermon, he began with prayer: thinking ‘Bene orasse est bene studuisse.’’- He then read over the text in the original, and weighed the language of the Holy Ghost. If any difficulty occurred in the interpretation, he was wary, how he ran against the stream of the most sohd interpreters, whom he still consulted. He was then desirous to draw forth his doctrines, and perhaps other j heads of his discourse, at the beginning of the week, that so his i occasional thoughts might be useful thereunto. And he would or- 1 dinarily improve his own meditations to shape his discourse, before he would consult any other authors who treated on the subject.. that so their notions might serve only to adorn and correct his I
I Bishop of Winchester, pp. 284, 285. - ilather’s New England, iii. 138.
own. Lastly, having finished his composure, he concluded with a thanksgiving to the Lord his helper.’’
This example aptly illustrates our view of the completeness of pulpit preparation — including careful study, close meditation, and fervent prayer, that we may set aside all crude and indigested matter, and bring forth from our treasure-house solid and edifying food. However we may expect extraordinary assistance in emergencies, yet in the ordinary course, to produce what we have neither weighed in our minds, nor compared with the word of truth — is to “offer offerings unto the Lord of that which doth cost us nothing;” — nay more — it is to “offer the blind, the lame, the sick,” and even “a corrupt thing for sacrifice.“^ Yet with the most accurate study of Divine truth, except we realize its holy impression, are delivered into its mould, and speak from heart to heart, we shall lose our own interest in our labour — the edification of our own souls. How delightful is our public work, when we taste a heavenly sweetness in our message! In the power of this enjoyment (alas! too seldom fully reahzed) we might almost take up Elihu’s words — ■” I am full of matter; the spirit within me constraineth me; behold my belly is as new wine which hath no vent; it is ready to burst like new bottles. / laill speak, that I may he refreshed P’^ This is something far above study, and artificial means of excitement or improvement. It is the exercise of faith, the fruit of earnest persevering prayer, and accompanied with mighty energy upon our Ministry — enabling us “so to speak, that many believe.”^ Such sermons ’ have the blood of our Saviour sprinkled on them, and his good Spirit breathing in them.’^
Pulpit preparation is therefore every way the great ordinance both for ourselves and for our people. It embraces our glorious Master as the grand centre of our subjects. It spiritualizes our soul in prayerful as well as intellectual meditation. It concentrates the mind to definite points, and to fixed apprehensions of these points, instead of wandering vaguely and unprofitably upon the field of infinite space. This brings solid knowledge with warm feelings — statements condensed, yet simple and enlarged — full of light as well as matter — of power as well as inteiest. We cannot but see, therefore, the necessity ’ that Ministers should attend to the direction of conscience; that they should mark the workings and convictions of the Holy Spirit, their exercises of mind, and the effects resulting from them; that they should give their attention
Mather’s New England, iv. 205. 2 2 Sam. xxiv. 24. Mai. i. 8, 13, 14.
Job xxxii. 18 — 20. Acts xiv. 1. 5 Mather’s Student and Pastor, p. 178.
to the different changes in Christian experience, utterly unknown to men in their natural state; that they should maintain constant communion with God by meditation and prayer, in order to obtain an intimate knowledge of “the mysteries of the kingdom of heaven,” and be apt to administer to the consciences of others, that they may escape the severe censure, with which the Lord rebuked Nicodemus — “Art thou a master in Israel, and knowest not these things?” ‘^ The consciences of serious Christians discovei the vahic of a judicious and experimental Ministry. They feel themselves more soundly comforted by one discourse, woven and wrought out of a feeling heart, spiritually schooled in the ways of God and the methods of Satan, supported and sinewed by the solid expositions of the word of God, and enforced ’ with the evidence and demonstration of the Spirit,’ than from cold and abstract Scriptural statements. A high relish of sacred truth naturally gives a great insight into human character; and enables the Minister skilfully to set out his commission for the conviction of the judgment, the awakening of the conscience, and the solid instruction of the heart. This direct application will find a response in the consciences of the ungodly, and in the sympathies of sincere Christians.
The maxim of practical religion applies in full force to our subject. Labour in the preparation for the pulpit, as if our whole success depended on it. Pray, and depend wholly upon Christ; as feeling, that “without him we can do nothing.” In neglecting preparation, we tempt God to depart from his ordinary course; in trusting to our preparation, we make a God of our gifts. It is more curious than important, to inquire into the modes of Divine assistance in the composition or delivery of our sermons; or to endeavour to determine the precise boundaries between the result of our own thought, and the efflux from a higher source. But it will be safe to ascribe all the honour of the success to the Heavenly agent, and to attribute to ourselves all the infirmities attendant upon the work. We are warranted to expect assistance to the utmost extent of our necessity; and we must lay our whole stress upon it as the only source of effective meditation, composition, or delivery. But such a dependence as supersedes the necessity of preparation, is unscriptural and delusive. Not that we must expect aid in the way of mechanical sufficiency, as purchased by a certain quantum or routine of preparation. After we have preached with power and acceptance for successive years, we are as dependent as at the first for present help. The supply is only continued in the renewed acting Vitr. Method. Homilet. cap. 10, of faith, replenishing our souls from the overflowing fountain of life.
Mr. Cecil however gives the sum of all that need be said upon this subject. — ‘I have been cured’ (he remarks) ‘of expecting the Holy Spirit’s influence without due preparation on our part, by observing how men preach, who take up that error. We must combine Luther with St. Paul. — ‘Bene orasse est bene studuisse’ — must be united with St. Paul’s — ‘Meditate upoyi these things; give thyself wholly to them, that thy profiting may appear unto alf One errs who says — I will preach a reputable sermon;’ and another errs who says — ‘I will leave all to the assistance of the Holy Spirit,’ while he has neglected a diligent preparation.’i