An essay on the composition of a sermon

Preface

Tuts Essay on the Composition of a Sermon was originally written by the Reverend JoHn CLAUDE, a minister of the reformed religion in France, who preached upwards of forty years with great acceptance, first at St. Afrique, afterwards at Nismes, and lastly at Charenton.

The Editor has bestowed considerable pains on it to improve it. To distinguish his additions from the original, he has enclosed them in brackets.

The Editor, conceiving it of importance to illustrate the four different methods of treating texts, namely, by Explication, by Ob-

4 PREFACE.

servations, by Propositions, and by perpetual Application, here adds four distinct specimens, all of them upon the same text. And in the second of them he has illustrated Mr. Claude’s twenty-seven topics, with a particular reference to each. He hopes this will be an acceptable addition to the student.

If any student choose to undertake the same task, 1 John vy, 11, 12, will afford him good scope for the purpose.

Chap. I. On The Choice Of Texts

Parts of a sermon five .

Each text must contain the complete sens of the writer . .

Each text must not contain too tittle ‘matter NOLSOO MMC ne is ee -

The end of preaching. .

Whether Protestants should preach on Romish festivals .

What subjects are proper for stated days of public worship . 5

What for occasional, as ordinations, “&e. |

Chap. II. General Rules Of Sermons

Sermons should be explicit and clear . must give the entire sense of the text. . =e must be wise, sober, chaste 3 simple and grave . . instructive and electing.

Whether a preacher should apply as he goeson. . sia wert a8 Preacher should avoid excess SVS 2 Of Penis Ss. Ferern Meas atone Mes eee Of doctrines: Sims +.5) 3s ee Ofitnvestigation . » 1. © 8 2 e Of figures of speech. . . . .

Of reasoning . . sO Sah si eeats Of grammatical remarks . 1 1. ° Of criticisms .

Of philosophical—historical—rhetorical observations =. +9. « 2. 2 s « Of quotations 60 ieee ee chime

Chap. III. Of Connexion

en defined and how to find it . must seldom be enlarged on . must sometimes make a part

of the discussion sometimes affords an erordium must. be marked with-precision

ANALYTICAL TABLE OF CONTENTS.

Examples,

Be

HTT Td

Ht Ul

.

CHAP. IV. Examples, OF DIVISION, A text should not be divided into many parts —_

Two sorts of division, textual and topical — Division of the sermon is proper in general for obscure subjects at tari. C a Division as for prophecies . . . . . . | Gen. iii, 15. for texts taken from disputes . | Rom. ili, 28. for conclusions of long discourses Rom.yv, 1, viii. for quoted texts. . . . . . | Heb.i, 5,6;

for texts treated of in different EWS. ss pes xX. xxxiv, 35 Dan. ix, 7.

Heb. iii, 7, 8

Division of the tezt after the order of the WOE. we ike es age ee Eph. i, 3. 1 Pet.v, 10,11.

How to divide atextin form . . — Heb. x, 10.

Reducing a subject to a categorical PROPOR 6) ta a Pole en — Marking the character of a text —~ 1 John iv, 18.

Ps. cxlvii, 11.

Natural order two-fold . . . . — ‘ James i, 18. 2 Tim. ii, 10.

Some texts divide themselves . . | Phil. ii, 13. Nothing must be put in the first branch of division that supposes a knowledge of the the spirit of a text

SECON yay a, late ate Le «Weare — Division of subject and attribute. . . . — John xv, 5; vi, 47, 56.

Rom. viii, 1.

Sometiraes the connexion of subject and ) | 2 Cor. v, 17; attribute must make a distinct part . iv, 17, 18. Sometiines it may make the entire subject | Ps. cxxvi, 5,6. How to divide when texts need much explainingies + Using si ue a ay + vi] COSA Discussion of terms Syncategorematica . | John iii, 16; xv, 15 Ex. xxxiv, 5.

Deut.xxvil,26 How to divide texts of reasoning . . . — Idg.xiii,22,23.

Rom. iv, 1.

: Acts vii,48-50 of objection and answer| Rom. vi, 1, 2.

ANALYTICAL TABLE OF CONTENTS.

Examples.

Division of dificult texts . . . . . « | Johniv, 10. Luk.vii,41-43. of texts which imply something . — ~ Isa. lv, 6. 1 Cor. i, 30 of texts of history... . . . |Actsii, 37-39. Sometimes the occasion of an action may formone part. . — Division must be expressed simply for the sake of being remembered. ... . — 1 Cor. iv, 1-9.

Division may be arbitrary. . . . . . |Matt.x, 32-39, John vi, 44.

Chap. V. Of Texts To Be Discussed By Way Of Explication

Preacher must understand the sense of the text .

Preacher must comprehend the whole subject together, and perceive the parts of whichit consists . . .

Preacher must have a general idea of theology. .

Preacher must study the nature of his text

Two general ways of discussing a text: explication and observation ... .

Rules to determine the choice . .

Difficult passages must be treated of by way of explication . i e

Difficulties arise from words or things «

How to explain difficult words . .

Difficult and important subjects must be explained . . Aen, oe

Controverted texts, how to explain +) see | John xvi, 12.

Different ways of explaining disputed texts sae

How to explain an intricate reno: exemplified ci 5 F

How to explain texts not aera but important... =e SM ents 2 Cor. iv, 7. 1 Cor. iii, 11.

Explication with and canes proof. .. — Proofs of fact . . . « | -Philedip 653 Proofs of right. . . ae - «| if, 14, 15.

ANALYTICAL TABLE OF CONTENTS.

Proofs of both fact andright . . Phil. ii, 7-9. 1 Cor. xvi, 22.

Heb. xii, 6.

Explication of texts which have many parts| Phil. ii, ie Isaiah ix, 6.

Explication of simple terms. . + | 1 Tim i, 5. of simple terms by comparison 2Tim. iii, 16,17 Luke ii, 8-11. of phrases peculiar to Scripture ——s Mark viii, 34. of terms Syncategorematica . | John iii, 16. Rom. viii, 1}.

Explication of terms sometimes net to be explained . . a How to explain and illustrate a proposition exemplified . . Eph. i, 18.

Explication of propositions. which ébntain divers truths . . Eph. i, 18.

Explication of propositions considerable in divers views. « od @ & oem af le) ew PPR ti BL Ps. cxxix, 2.

Explication of propositions which have different degrees of accomplishment . . | Ex. iii, 7. 8. Heb. ii. 13.

* Ez. 37: 1-11.

Inconsiderable propositions . . . . . | Ps. xxxvii, 3. Prov. xv, 3

Chap. VI. Of Texts To Be Discussed By Way Of Observation

Some texts must be pects by way of observation. . . . Re at ae eres _ Some as cleartexts . . . . . 4 — Some as historical texts. . . . John xii, 1, 2. Heb. xi, 24-26 Some ee both explication and observation . . Acts i, 10.

How to arrange the discussion of passages of this kind . — Observation sometimes includes explication Acts ii, 1. Observations should generally be theological But in some cases they may be taken from other topics. k Observation should neither be pedantic ‘ nor vulgar Topics—As I. Genus . . ‘ Psa. 1, 14; Il. Species . . Pea Re E exxiil, 2.

ANALYTICAL TABLE OF CONTENTS.

9 Examples, |Page Topics (continued)—As eee ee

Ill. Character of a virtue ora vice . |2Thess. iii, 5.) 125

TV" Relation. fs cs as te ce as eS Se 146

Viuinplication ~~... 20s es ——- 148

Rom. xii, 17.

VI. Persons ene oracting. . . | Rom. xii, 17. | 152 Vil. State. . . SM) soaet ee ee teiee N ess: v.80, Los ates, coh te tos Sees ee ek ain Mehae t hoad “EX. Places 3 . 2 . . . |Phil. ili, 13,14) 156

X. Persons addressed. | . . | Rom. xii, 17. | 157

XI. State of persons addressed . | ; | Rom. xii, 17.| 158 ALL. Principles: 3." “ss ws . | John v, 14, | 159 XIII. Consequences ..... ed 162 XIV. End proposed ..... 3 — 164 XV. Manner. . . . ... |Rom, viii, 37.) 165 XVL Comparison of some subjects Ss with

other subjects. . . . - ~| Actsi,1; | 167

vii, 22. | 167 XVII. Differences . . .... . . | Rom. xiv, 3. | 169 VIN. Contrast 0. fens. is a “eo 2s —— 171 MIX: Grounds Sw. ss “ste, a SOD Iss) 72 v, 14. 174

XX. Composition . . . . . . . . |Matt. xvi, 22./.175 XXI. Supposition . . . ... . . |Luke xvii, 10. 17 XXII. Objections. . . ee ness — 179 XXIII. Character of expression Resiacein oe ==, 181 as of Majesty. . . . | John xiv, 1. | 181

Tenderness oh xiv, 6, | 181

Meanness . . . .|_ Actsi,6. | 182

Necessity . ... John xiv, 16. | 183

Utility’. See eens == 184

Evidence . . | Exod. xx, 3-5.| 185

XXEV..Degrees js o : ier iy ee ee -GalsiOs of 187

XXV. Interests . . Matt. xii, 10. | 189 XXVL. Distinction—Definition—Division |1 Cor. xv, 14.] 190

XXVII. Comparison of one ‘part of a sub- ah ject with another part Rom. viii, 1. | 192 Eph. ii, 4, 5. | 193

Chap. VII. Of Application

Discussion by application . . . ... Wh at.

What subjects should be discussed i in ‘this PU AVi a, Pay Pores” sos lath oe aS Bin

Example of this method of discussion at

Zeph. ii, 1. 1 Cor. xi, 28.

Phil. ii, 12.

194 194

195 195

Chap. VIII. Of Propositions

Discussions of proposition, what .. . Example of thismethod ......

CHAP, IX.

OF THE EXORDIUM.

Exordium, what .. evi Whether exordiums be necessary 55 The ends proposed in exordiums . . They are pancinallg.s two Exordiumsmustbeshort ... . ° eléar. ~s Omer ao cool and grave igs engaging and agreeable connected with the text simple and unadomed notcommon... . may sometimes be aiee 5 Vices.ofiexordiums, . . . . » & Affectation . . aa Use of apothegms . 4 ° Citations from profane authors In what cases they are proper . The best are taken from theology . . . How to compose them .

They may be taken from common-places —sacred history—types, &c. . . .

Chap. X. Of The Conclusion

What conclusions ought to be in general In particular, some should be Violent . .

Tendersiy 4°).

Elevated .

May sometimes be mixed .... j Must always be diversified .

The best conclusions ;

Loe _

| ett

THE GOSPEL MESSAGE, (Mark xvi, 15, 16,) Illustrated in four different modes of discussion, namely,

By explication , > Tas Observation... ...

Propositions .

| Perpetual Application | :

AN ESSAY

ON THE

COMPOSITION OF A SERMON.

Chapter I. On The Choice Of Texts

THERE are in general five parts of a sermon, the exordium, the connexion, the division, the discussion, and the application: but, as connexion and division are parts which ought to be extremely short, we can properly reckon only three parts; exordium, discussion, and application. However, we will just take notice of connexion and division after we have spoken a little on the choice of texts, and on a few general rules of diScussing them.

1. Never choose such texts as have not a com: plete sense; for only impertinent and foolish people will attempt to preach from one or two words which signify nothing.

2. Not only words which have a complete sense of themselves must be taken: but they must also include the complete sense of the writer, whose words they are; for it is his language, and they are his sentiments, which you explain. For example, should you take these words of 2 Cor. i, 3: “ Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort,” and stop here, you would include a complete sense; but it would not be the apostle’s sense. Should you go farther, and add, “‘ who comforteth us in all our tribulation,” it would not then be the complete sense of St. Paul; nor would his meaning be wholly taken in, unless you went on to the end of the fourth verse. When the complete sense of the sacred writer is taken, you may stop; for there are few texts in Scripture, which do not afford matter sufficient for a sermon: and it is equally inconvenient to take too much text, or too little; both extremes must be avoided.

When too little text is taken, you must digress from the subject to find something to say ; flourishes of wit and imagination must be displayed, which are not of the genius of the pulpit; and, in one word, it will make the hearers think that self is more preached than Jesus Christ; and that the preacher aims rather at appearing at wit, than at instructing and edifying his people.

When too much text is taken, either many important considerations which belong to the passage must be left out, or a tedious prolixity must follow. A proper measure, therefore, must be chosen, and neither too little nor too much matter taken. Some say preaching is designed only to make Scripture understood, and therefore they take a great deal of text, and are content with giving the sense, and with making some principal reflections. But this is a mistake: for preaching is not only intended to give the sense of Scripture, but also of theology in general; and, in short, to explain the whole of religion, which cannot be done if too much matter be taken; so that I think the manner commonly used in our churches is the most reasonable, and the most conformable to the end of preaching. Everybody can read Scripture _ with notes and comments to obtain simply the sense: but we cannot instruct, solve difficulties, unfold mysteries, penetrate into the ways of divine wisdom, establish truth, refute error, comfort, correct, and censure, fill the- hearers with an admiration of the wonderful works and ways of God, inflame their souls with zeal, powerfully incline them to piety and holiness—which are the ends of preaching—unless we go farther than barely enabling them to understand Scripture.

To be more particular: regard must be paid to circumstances, times, places, and persons ; and texts must be chosen relative to them. 1st. In regard to times. I do not, I cannot, approve of the custom of the late Mons. Daillé, who used to preach on the feast-days of the Church of Rome, and to choose texts on the subjects of their feasts, turning them to censure superstition. I do not blame his zeal against superstition: but as for the Romish feasts, they are for the members of the Church of Rome, and not for us; and, it is certain, our hearers will neither be instructed nor encouraged by such sorts of subjects: methinks they should be preached seldom, and soberly. It is not so with particular times which belong to ourselves, which are of two sorts, ordinary, which we call stata tempora, which every year return at the same seasons; or extraordinary, which fall out by accident, or, to speak more properly, when it pleases God. Of the first kind are Lord’s-supper days; or days which are solemnized among us, as Christmas Day, Easter, Whitsuntide, Ascension Day, New-Year’s Day, and Good Friday, as it is called. On these days particular texts should be chosen, which suit the service of the day; for it would discover great negligence to take on such days texts which have no relation to them. It is not to be questioned but on these days peculiar efforts ought to be made, because then the hearers come with raised expectations, which, if not satisfied, turn into contempt, and a kind of indignation against the preacher.

Particular days not fixed, but occasional, are fast;days, ordination-days, days on which the flock must be extraordinarily comforted, either on account of the falling out of some great scandal, the exercise of some great affliction, or or the inflicting of some great censure. On fast-days, it is plain, particular texts must be expressly chosen for the purpose: but on other occasions it must rest on the preacher’s judgment; for most texts may be used extraordinarily, to comfort, exhort, or censure; and, except the subject in hand be extremely important, the safest way is not to change the usual text.* For ordination-days extraordinary texts and agreeable to the subject in hand must be taken, whether it regards the ordainer or the ordained ; for very often he who is ordained in the morning preaches in the afternoon.

I add one word touching sermons in strange

* Perhaps by texte accoutumé Mr. Claude means such a text as would come ina precomposed set of sermons, or to a series of texts published by authority.

churches. 1. Do not choose a teat which appears odd, or the choice of which vanity may be supposed to dictate. 2. Do not choose a teat of censure; for a stranger has no business to censure a congregation which he does not inspect: unless he have a particular call to it, being either sent by a synod, or entreated by the church itself. In such a case the censure must be conducted with wisdom and tempered with sweetness. Nor, 3, Choose a text leading to curious knotty questions ; then it would be said the man meant to preach himself. But, 4, Choose a text of ordinary doctrine, in discussing which, doctrine and morality may be mixed ; and let moral -things be said rather by way of exhortation and consolation than by way of censure: not that the vicious should not be censured ; for reproof is essential to preaching: but it must be given soberly, and in general terms, when we are not with our own flocks.

Chapter II. General Rules Of Sermons

A.rnoucH the following general rules are well known, yet they are too little practised: they ought, however, to be constantly regarded.

1, A sermon should clearly and purely ex plain « text ; make the sense easy to be comprehended, and place things before the people’s eyes, so that they may be understood without difficulty. This rule condemns embarrassment and obscurety, the most disagreeable thing in the world in a gospel-pulpit. It ought to be remembered, that the greatest part of the hearers are simple people; whose profit, however, must be aimed at in preaching: but it is impossible to edify them, unless you be very clear. As to learned hearers, it is certain they will always prefer a clear before an obscure sermon; for, ‘first, they will consider the simple, ner will their benevolence be content if the illiterate be not edified ; and, next, they will be loth to be driven to the necessity of giving too great an attention, which they cannot avoid, if the preacher be obscure. The minds of men, whether learned or ignorant, generally avoid pain; and the learned

18 AN ESSAY ON TH have fatigue enough in the study, without increasing it at church.

2. A sermon must give the entire sense of the whole text, in order to which it must be considered in every view. This rule condemns dry and barren explications, wherem the preacher discovers neither study nor invention, and leaves unsaid a great number of beautiful things with which his text would have furnished him. Preachments of this kind are extremely disgustful; the mind is neither elevated nor informed, nor is the heart at all moved. In matters of religion and piety, not to edify much, is to destroy much: and a sermon cold and poor will do more mischief in an hour, than a hundred rich sermons can do good. Ido not mean that a preacher should always use his utmost efforts, nor that he should always preach alike well; for that neither can nor ought to be. There are extraordinary occasions, for which all his vigour must be reserved. But I mean that, in ordinary and usual sermons, a kind of plenitude should satisfy and content the hearers. The preacher must not always labour to carry the people beyond themselves, nor to ravish them into eestasies ; but he must always satisfy them, and maintain in them an esteem and an eagerness for practical piety.

8. The preacher must be wise, sober, chaste. I say wise, in opposition to those impertinent people who utter jests, comical comparisons, quirks, and extravagances; and such are a great part of the preachers of the Church of Rome. I say soder, in opposition to those rash spirits who would penetrate all, and curiously dive into mysteries beyond the bounds of modesty. Such are those who make no difficulty of delivering in the pulpit all the speculations: of the schools, on the mystery of the Trinity, the incarnation, the eternal reprobation of mankind :

‘such as treat of questions beyond our knowledge; namely, what would have been if Adam had abode in innocence; what the state of souls after death; or what the resurrection, and our state of eternal glory in paradise. Such are they who fill their sermons with the different interpretations of a term, or the different opinions of interpreters on any passage of Scripture; who load their hearers with tedious recitals of ancient history; or an account of the divers heresies which have troubled the church upon any matter: all these are contrary to the sobriety of which we speak, and which is one of the most excellent pulpit virtues. I say, farther, chaste, in opposition to those bold and impudent geniuses who are not ashamed of saying many things which produce unclean ideas in the mind. A preacher cannot be called chaste, who, speaking of the conception of Jesus Christ in the virgin’s womb by the power of the Holy Ghost without the intervention of man, is not careful of saying anything that may shock the modesty of some, and give occasion of discourse to ‘the profanity of others. There are I know not how many subjects of this kind: as when the eternal generation of Jesus Christ the Son of God is spoken of; when the term regeneration is explained, which Scripture useth to express our conversion; or when we treat of that seed of »

God, of which, according to St. John, we are born; or when we enforce the duties of husbands to wives, or of wives to husbands; or when we speak of the Jove of Jesus Christ to his church, under the notion of a conjugal relation ; or when eternal felicity is spoken of, under the image of a banquet, or of a marriage-feast. On all such subjects, chastity should weigh the expressions, and make a judicious choice, in order to keep the hearers’ minds at the greatest distance from all sorts of carnal and terrestrial ideas, The likeliest way of succeeding in these cases is to beware of pressing metapharical terms too far; to adhere to general considerations, and if possible to explain the metaphorical terms in few words, and afterward to cleave entirely to the thing itself.

4, A preacher must be simple and grave. . Simple, speaking things full of good natural sense without metaphysical speculations; for none are more impertinent than they who deliver in the pulpit abstract speculations, definitions in form, and scholastic questions, which they pretend to derive from their texts—as, on the manner of the existence of angels; the means whereby they communicate their ideas to each other; the manner in which ideas eternally subsist in the divine understanding ; with many more of the same class, all certainly opposite to simplicity. To simple I add grave, because all sorts of mean thoughts and expressions, all sorts of vulgar and proverbial sayings, ought to be avoided. ‘The pulpit is the seat of good natural sense ; and the good sense of good men. On the one hand, then, you are not to philosophize too much, and refine your subject out of sight ; nor, on the other, to abase yourself to the language and thoughts of the dregs of the people.

5. The understanding must be informed, but in a manner, however, which affects the heart ; either to comfort the hearers, or to excite them to acts of piety, repentance, or holiness. There are two ways of doing this, one formal, in turnoo AN ESSAY ON THE ing the subject to moral uses, and so applying it to the hearers; the other in the simple choice of the things spoken: for if they be good, solid, evangelic, and edifying of themselves, should no application be formally made, the auditors would make it themselves; because subjects of this kind are of such a nature that they eannot enter the understanding without penetrating the heart. I do not blame the method of some preachers, who, when they have opened some point of doctrine, or made some important observation, immediately turn it into a brief moral application to the hearers: this M. Daillé frequently did: yet I think it should not be made a constant practice, because, Ist, What the hearer is used to, he will be prepared for, and so it will lose its effect; and; 2dly, Because you would thereby interrupt your explication, and consequently also the attention of the hearer, which is a great inconvenience. Nevertheless, when it is done but seldom, and seasonably, great advantage may be reaped.

But there is another way of turning doctrines to moral uses, which in my opinion is far more excellent, authoritative, grand, and effectual; that is, by treating the doctrine contained in the text in a way of perpetual application. This way produces excellent effects; for it pleases, instructs, and affects, all together. But neither must this be made habitual, for it would fatigue the hearer; nothing being more delicate, nor sooner discouraged, than the human mind. There are fast-days, Lord’s-supper days, and many such seasonable times for this method. This way, as I have said, is full of admirable fruits; but it must be well exeeuted, with power and address, with choice of thoughts and expressions, otherwise the preacher will make himself ridiculous, and provoke the people to say,

6. One of the most important precepts for the discussion of a text, and the composition of a sermon, is, above all things, to avoid excess: Ne quid nimis.

(1.) There must not be too much genius. I mean not too many brilliant, sparkling, and striking things; for they would produce very bad effects. e auditor will never fail to say, The man preaches himself, aims to display his genius, and is not animated by the Spirit of God, but by that of the world. Besides, the hearer would be overcharged ; the mind of man has its bounds and measures, and as the eye is dazzled with too strong a light, so is the mind offended with the glare of too great. an assemblage of beauties. Farther, it would destroy the prineipal end of preaching, which is to sanctify the eonscience; for when the mind is overloaded with too many agreeable ideas, it has not leisure to reflect on the objects; and without reflection the heart is unaffected. Moreover, ideas which divert the mind, are not very proper to move the conscience; they flatter the imagination, and that is all. Such a preacher will oblige people to say of him, He has genius, a lively and fruitful imagination: but he is not solid. In fine, it is not possible for a man, who piques himself on filling his sermons with vivacities of imagination, to maintain the spirit all along; he will therefore become a tiresome tautologist: nor is it hard in such sermons to discover many false brilliancies, as we see daily.

(2.) A sermon must not be overcharged with doctrine; because the hearers’ memories cannot retain it all, and by aiming to keep all, they will lose all; and because you will be obliged either to be excessively tedious, or to propose the doctrine in a dry, barren, scholastic manner, which will deprive it of all its beauty and efficacy. A sermon should instruet, please, and affeet; that is, it should always do these as much as possible. As the doctrinal part, which is instructive, should always be proposed in an agreeable and affecting manner; so the agreeable parts should be proposed in an ¢nstructive manner: and even in the conclusion, which is designed wholly to affect, agreeableness must not be neglected, nor altogether instruction. Take care then not to charge your sermon with too much matter.

(3.) Care must also be taken never to strain -any particular part, either in attempting to exhaust it, or to penetrate too far into it. If you aim at exhausting a subject, you will be obliged to heap up a number of common things without choice or discernment: if at penetrating, you cannot avoid falling into many curious questions, and unedifying subtilties; and frequently in attempting it you will distil the subject till it evaporates,

(4.) Figures must not be overstrained. This is done by stretching metaphor into allegory, or by carrying a parallel too far. A metaphor is changed into an allegory, when a number of things are heaped up, which agree to the subject, in keeping close to the metaphor. As in explaining this text, God is a sun and a shield ; it would be stretching the metaphor into an allegory to make a great collection of what God is in himself; what to us; what he does in the understanding and conscience of the believer ; what he operates on the wicked; what his

2) ens AN ESSAY ON THE absence causeth: and all these under terms, which had a perpetual relation to the sun. Allegories may be sometimes used very agreeably : but they must not be strained, that is, all that can be said on them must not be said. A parallel is run too far when a great number of conformities between the figure, and the thing represented by the figure, are heaped together. This is almost the perpetual vice of mean and low preachers ; for when they catch a figurative word, or a metaphor—as when God’s word is called a fire, or a sword ; or the church a house, or a dove; or Jesus Christ a light, a sun, a vine, or a door—they never fail making a long detail of conformities between the figures and the subjects themselves, and frequently say ridiculous things. This vice must be avoided, and you must be content to explain the metaphor in a few words, and to mark the principal agreements, in order afterward to cleave to the thing: itself.