AN ESSAY ON THE COMPOSITION of a SERMON. CHAP. VI. Of Texts to be difcuffed by way of Obfervation. SOME HOME texts require a difcuffion by way of confideration, or obfervation. The following hints may serve for a general direction. 1. When texts are clear of themselves, and the matter well known to the bearers, it would be trifling to amuse the people with explication. Such texts must be taken as they are, that is, clear, plain, and evident, and only obfervations fhould be made on them. (1) (1) Preachers must not attempt to explain clear fubjects. A very fenfible writer calls this turn of mind "a capacity of being always frivolous, and always unanswerable. I have known it, adds he, more than once afcend the pulpit: one of this fort, tak. VOL. II. 2. Most 2. Moft biftorical texts must be difcuffed in this way; for, in a way of explication, there would be very little to say. For example, what is there to explain in this paffage? Then Jefus, fix days before the pallover, came to Bethany, where Laza I have often wondered from what principle in fome of our minifters this impertinence could arife, and the moft plaufible fpeculation feems to be this. It arifes from emulation and inattention. Some great divine has properly stated, and proved certain articles in a regular body of divinity, where they could not be omitted, and at a time, when the truth of them was doubted. A modern divine makes this great man his model, and, not at tending to times and circumftances, imitates him in every thing. We could eafily exemplify this remark: but we choose rather to give an example of a dark explication of a clear paffage to ferve the bafe purpose of partyzeal. rus We not. Who is the other, that fhall gird and carry him whither he would not? It is the holy Spirit of God, who will conduct the popes by fuch hidden and fecret ways, that in fpite of their weakness and refiftance, in fpite of their worldly and wicked maxims, they fhall be diverted from their propofed ends. muft diftinguish between the Roman court and the Roman fee. The fame men, pope, cardinals, and clergy compofe one body confiderable in these two points of view: as a court, they are like other courts, and a wicked interested policy governs all they do but as a fee, they are governed by the infalli ble fpirit of God, and conftrained often to do that as fpiritual perfons, which as fecular men they never intended to do. Hence it frequently happens, he comes pope out of the conclave, who was hardly a cardinal when he went in; and he comes out a cardinal, who entered the conclave pope in defign; thus all the delibe. rations of the holy fee are infallible oracles of truth." Had this expofitor ever read the words that follow his rus was, which had been dead, whom he raised from the dead. There they made him a fupper, and Martha ferved: but Lazarus was one of them, that fat at table with him: Job. xii. Would it not be a lofs of time and labour to attempt to explain thefe words; and are they not clearer than any comments can make them? The way of obfervation, then, must be taken. (2) 3. There text, this Spake Jefus fignify- glorify God? Mem. des ining by what death Peter fhould trigues de la cour de Rom. p. 3. Omnia enim ftolidi magis admirantur, amantque Inverfis quæ fub verbis latitantia cernunt; Veraque conftituunt quæ belle tangere poffunt Aures, et lepido quæ funt fucata fonore. (2) Hiftorical paffages must be difcuffed by way of obfervation. I have feen no expofitor, who affords more obvious, pertinent, and edifying obfervations, than our excellent Mr. Henry. Thofe parts of holy fcripture, which feem at first fight the leaft inftructive, furnish in the hand of this ingenious man much inftruction, or, at leaft much opportunity of inftruction. What in fcripture feems lefs interefting to us than, that Ebedmelech the Ethiopian drew Jeremiah out of a dungeon with cords, old caft clouts, and rotten rags? Yet our expofitor observes feveral ufeful articles in this hiftory. "Fat. A prophet is in a dungeon. Obfervation. It is common for wicked people to look upon God's faithful minifters as their enemies. Fact. The king could not Lucret. lib. 1. help him. Obf. Those will have a great deal to answer for, who, though they have a fecret kindness for good people, dare not own it in a time of need.-Fa&. Ebedmelech was an Ethiopian. Obf. Some Gentiles had more equity and piety than fome Jews. Fact. Ebedmelech was a courtier. Obf. God has a remnant in all places, among all forts; there were faints even in Cafar's houfehold.-Fact. The king was fitting in the gate on publick bufinefs, when Ebedmelech applied to him for the release of Jeremiah. Obf. Whither fhould oppreffed innocency flee for protection but to the throne? No time must be lost when life is in danger, espe cially a valuable life. God can raise up friends for his people in diftrefs, where they little thought of them. —— 3. There are fome texts, which require both explication and obfervation, as when fome parts may need explaining. (3) For example, Acts i. 10, Fad. The king orders his releafe. Obf. The hearts of kings are in God's hands. Let this encourage us to appear boldly for God, we may fucceed better than we could have thought. Fact. Ebedmelech took old clouts and rags from under the treasury in the king's house. Obf. No waste fhould be made even in kings palaces: broken linen like broken meat fhould be preserved for the ufe of the poor.-Fact. Ebedmelech directed Jeremiah to put the foft rags under his arm-boles. Obf. Diftreffed people fhould be relieved with tenderness.-Fat. Ebedmelech did not throw the rags down but let them down by cords. Obf. The poor fhould be relieved with respect." Henry on Fer. xxxviii. And fubject is the kingly office of Jefus Chrift. It is neceffary to explain this fubject, and to fhew wherein the regal authority of Chrift confifts. "It confifts, fays our author, 1. in vocation; for the fubjects of Chrift are in rebellion, and he calls them to fubmiffion by his word, and by his fpirit. 2. In legiflation; for Chrift gave laws to his apoftles, and commanded them to teach all nations to obferve all things, whatsoever he had commanded them. 3. In present govern ment; for the dominion of Jefus extends over good and bad angels, the world and the church; the adminiftration of providence, and the diftribution of grace are under his actual direction. 4. In future judgment; for God hath given all judgment into his hand." So far explication. Our author clofes the fubject with obfervations on that obedience, which the fubjects of Chrift ought to yield to this king. "1. In all cafes of conscience, where human authority, and the laws of Christ clafh, Chriftians are to obey him rather than man. 2. Chriflians are firmly to believe, that Chrift will guard, protect, and perpetuate his church, and they are to act on this principle |