PARTICULAR PREFACE ΤΟ PART II. The Commandments of God, and the Precepts of the Church form the matter of our Second Series of Programmes. The subjects they present are of a mixed character, furnishing at once matter for instruction and exhortation. To treat them in an orderly manner, they are made to consist, after a suitable introduction, of three parts, viz., the motives for what is to be done, or not to be done, under the Commandment or Precept; secondly, an exposition in detail of the duties required, or the wrongdoing to be avoided; and thirdly, the means to be employed to secure the observance of the Commandment or Precept, whether in a preceptive or prohibitory sense. The first part, consisting of motives, is to be treated in exhortation style, in order to enforce the obligations contained in the Commandment or Precept. The motives are to be found, in the first place, in the Commandment or Precept itself, and may be backed with additional motives from Scripture, tradition, theology, and natural reason. Each motive should conclude with an appeal to conviction or sentiment, in favour of the matter inculcated, and it would be well to sum them up briefly for combined effect, before proceeding to the second division, consisting of an exposition of the matter forming the subject of the discourse. It is of great importance to follow up this exposition in practical detail, in order to point out what is ordered or prohibited by the Commandment or Precept under treatment. With this view, it is found useful to put forward cases or examples illustrative of the matter requiring explanation. Care, however, should be taken. lest these illustrations would come home too much to individuals, as if designed for them, which might be attended with great inconvenience, even so far as to expose the confessional to prejudice. To avoid this indiscretion, the cases should be put hypothetically, or better still, they might be taken from history, sacred or profane. Also, it would be advantageous in these practical details, to put forward the matter, by way of question, in a contradictory sense, in order to present it with greater distinctness and effect in the sense, in which it is to be inculcated and understood In laying down the means to be employed for the fulfilment of the Commandment or Precept, it will be sufficient to point out three or four such means, besides prayer, which should be recommended in every case. A larger enumeration of means would embarrass the memory of the audience. It would be well to mix up a sentimental reflection occasionally, with the statements and explanations of both the second and third division of the discourse, in order to impart to them a pious savour, as otherwise they would be insipid, and perhaps wearisome to the audience; and as these statements and explanations enter into practical life, there is need of much discretion, delicacy, and tact in putting them forward. If the Preacher has to speak of misconduct, or violations of the Commandment or Precept he is treating, it would be well to give such a form to his observations, as if the things spoken of were to be supposed as merely possible or exceptional, and that the contrary state of things is to be considered as the general rule. Invective, reproach, and vehement denunciations should be sparingly used, as liable to fall foul of private life, embitter personal feelings, and renew wounds and sores by perhaps a censorious application of the Preacher's words, as if intended for particular individuals in his congregation or parish. Nevertheless, in speaking of certain vices, such as drunkenness, impurity, &c., the language of the Preacher cannot be too strong, and he can, by all means, address the offender in general terms, accosting him even in the second person, according to the rhetorical licence allowed by the figure Apostrophe; as, for instance, "O drunkard," "O impure sinner," "O unhappy parents," &c. The conclusion should in a general way only refer to the motives, in case they have been already recapitulated at the end of the first part of the discourse. If, however, this has not been done, the omission is to be supplied here, after which a summary review is to be made of the explanations of the second division, as also of the means set forth in the third, and the discourse should close with an earnest exhortation in conformity with the subject. |