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Exordiums may be taken from almost all the same topics as observations, that is, from genus, species, contraries, &c. For there are but few good exordiums which might not go into the discussion, under the title of general observations. Of such observations, that must be chosen for an exordium which is least essential, or least necessary to the discussion, and which, besides, is clear, agreeable, and entertaining. A comparison may sometimes be employed in an exordium, but not often; nor must trivial comparisons be used, which all the world know, or which are taken from any thing mean; nor must they be embarrassing, taken from things unknown to the people, as those are which are borrowed from mechanics, astronomy, &c. of which the people know nothing at all.

Bible history may be used, but sparingly; and the application must be always just, agreeable, and, in some sort, new and remarkable.

Types may also be employed, but with the same precautions, always consulting good sense and taste.

The best method is, to compose several exordiums for the same text, by turning your imagination divers ways, by taking it in all its different relations; for by such means you may choose the most proper. But after all these general precepts, which indeed ought to be known, and by which exordiums must be regulated, it is certain, the invention and composition of an exordium can only become easy by practice. A young preacher ought not to complain of trouble, nor to be any way negligent in the matter; for he may be sure of succeeding by attention and application.

CHAPTER X.

OF THE CONCLUSION.a

THE Conclusion ought to be lively and animating, full of great and beautiful figures, aiming to move Christian affections as the love of God--hope-zeal-repentance-self

Conclusion. This in a sermon answers to what in an oration is called the peroration. "It recapitulates, or sums up the strongest and chief arguments, and, by moving the passions, endeavours to persuade the hearers to ield to the force of them."-Arist. Rhet.

The fire of the preacher should blaze here; he should collect the ideas of his whole sermon into this part, as rays are collected in the focus of a burning-glass, and inflame the hearts of his auditors.

condemnation a desire of self-correction

consolation

admiration of eternal benefits-hope of felicity-courage and constancy in afflictions-steadiness in temptations-gratitude recourse to him by prayer-and other such dis

to Godpositions".

There are three sorts of dispositions, or emotions; the violent-the tender-and the elevated. The violent are, for example, indignation, fear, zeal, courage, firmness against temptations, repentance, self-loathing, &c.

The tender emotions are, joy, consolation, gratitude; tender subjects are, pardon, pity, prayer, &c. The elevated are, admiration of the majesty of God, the ways of Providence, the glory of Paradise, the expectation of benefits, &c.

There are some Christian passions which may be excited either by a tender or violent method. Repentance is of this kind; for which extremely tender motives may be employed, as the love and bounty of God, which we have so unworthily treated. Violent motives may also be used, as censure, an enumeration and description of the enormity of the sins reigning amongst us, the horror of our ingratitude, the fear of God's judgments, the justice of his scourges and chastisements, &c.

In like manner, firmness against temptations may be discussed; for tender motives may be used, as-the vanity of the promises and hopes of this world, which are only false and delusive appearances-the consideration of the miserable state of backsliders and apostates the dignity to which God calls his children-the eternal rewards which attend perseverance—the joy of a good man when he has gained a signal victory over temptations. Violent methods may also. be employed, as-inspiring a holy ambition to defeat the designs of the world-a contempt of the plots and powers against us-the hope, or rather the inviolable assurance we

b A conclusion should excite Christian dispositions. If the reader attend to these observations of Mr. Claude, he will see more clearly the use that is to be made of the APPLICATIONS and INFERENCES that are contained in the "Hora Homileticæ."

Bishop Burnet says, "A sermon, the conclusion whereof makes the auditory look pleased, and sets them all talking with one another, was certainly either not rightly spoken, or not rightly heard; it has been fine, and has probably delighted the congregation rather than edified it but that sermon that makes every one go away silent, and grave, and hastening to be alone to meditate, and pray the matter over in secret, has had a truc effect."- Past. Care, chap. ix.

4.10 AN ESSAY ON THE COMPOSITION OF A SERMON.

have, that all the powers of earth joined together cannot shake us. St. Paul uses mixed motives at the end of the eighth of Romans: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things, we are more than conquerors through him that loved For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

us.

A conclusion should be diversified. I mean, we should not be content to move one single Christian passion; many must be touched, and a proper length of discourse assigned to each, in order to stir up the passion. Too long time, however, must not be spent; but when the effect is evidently produced, pass to another passion. As the conclusion ought to be composed at least of four or five reflections (naturally arising from the text, either general, from the whole text, or particular, from some of the parts into which it is divided ;) so, if possible, these reflections must be placed in prudent order, so that the weakest and least powerful may be the first, and the strongest last; and so that the discourse may become more rapid as it runs.

I think, however, it would be vicious to finish with motives too violent, as subjects tending to horror-indignation-or heavy censure. It would be much better, in general, to close with a tender, or even with an elevating motive. Different motives may be (and indeed they ought to be) mixed in the same conclusion, that is, violent, tender, and elevated, in order to stir up many passions of different kinds.

Conclusion sometimes delights in examples, similitudes, short and weighty sentences, the inventions of a fine imagination, and, in one word, it need not be either so chaste or so regular as the body of the sermon, where more accuracy must be observed. There is no danger when a preacher, in a conclusion, gives himself up to the fire of his genius, provided he say nothing extravagant or capricious, nothing that savours of enthusiasm or declamation.

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Mark xvi. 15, 16. He said unto them, Go ye into all the world, and preach the Gospel to every creature: he that believeth and is baptized shall be saved; but he that believeth not, shall

be damned.

MANY are prejudiced against the fundamental doctrines of Christianity

Hence, while its authority is maintained, its mysteries are suppressed

But the declaration before us is of infinite importance,

I. Explain its import.

The meaning of the terms being fixed, the whole will be clear

Salvation comprehends the everlasting happiness of the soul.

[It cannot be limited to any temporal deliveranceBelievers have been often subjected to persecutions and cruel deaths

Nor was the deliverance of the saints in Jerusalem a matter of universal concern

Its import is properly expressed by St. Paul-]

This is to be obtained by "believing" in Christ.

[The faith here spoken of is not a mere assent to the Gospel

The devils themselves assent to truths at which they tremble-To believe aright, is to receive Christ in all his officesAnd such faith has the promise of eternal life—

Not that it is more meritorious than other graces; but it unites the soul to Christ-]

Damnation, on the contrary, imports everlasting misery.

a 2 Tim. ii. 10.

e John i. 12. 1 Cor. i. 3.

b Acts viii. 13, 23. Jam. ii. 19.

d John iii. 14—16, 18, 36.

[The punishment of the wicked is elsewhere said to be eternal

e_

And the contrast in the text fully expresses its duration Our Lord himself puts this point beyond a doubt'-] This will be our portion if we "believe not" in Christ.

[It is not reserved only for avowed infidels and scoffersThey are in unbelief, who are destitute of saving faith— And therefore must want that salvation that is annexed to faith 8-1

To faith, baptism, when practicable, must be added.

[The believer must openly profess his allegiance to Christ— But no observance of outward ordinances will profit an unbeliever -]

The objections ignorantly urged against this Gospel lead us to,

II. Vindicate its reasonableness.

To ascribe salvation to good works, and damnation to evil works, would be thought reasonable enough

But to connect the former with faith, and the latter with unbelief, is deemed absurd and delusiveNevertheless, the reasonableness of the Gospel in both these points may be clearly evinced

It is not unreasonable that a man should be saved by faith.

[If faith were a mere assent to any doctrines, it would indeed be unreasonable to ascribe salvation to it—

But it is an humble reliance on the promises of God in Christ Jesus1

Is it unreasonable then that he who trusts in the death of Christ should feel its saving efficacy?—

Or that he who relies on God's promise, should experience his fidelity?-]

Nor is it unreasonable that a man should be damned for unbelief.

[If unbelief were a mere dissent from any doctrine, on account of its wanting sufficient evidence, such unbelief would be comparatively innocent

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1 Heb. xi. 13.

8 2 Thess. i. 8.

This is intimated by the omission of baptism in the latter clause

of the text.

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