The logical order of sermon preparation is, first, to gather the materials of which it is composed; second, to select what is most fitting, and arrange the whole into perfect order; third, to fix this in the mind, thus making it available at the moment of use. These processes are not necessarily separated in practice, but may be best considered in the order indicated.
When we choose a subject for a sermon, and allow the mind to dwell upon it, it becomes a centre of attraction, and naturally draws all kindred ideas toward it. Old memories that have become dim in the lapse of time, are slowly hunted out and grouped around the parent thought, and each hour of study adds to the richness and variety of our stores. The relations between different and apparently widely-separated things become visible, just as new stars are seen when we gaze intently toward them. Everything that the mind possesses is subjected to a rigid scrutiny, and all that appears to bear any relation to the subject is brought into view. A considerable period of time is usually required for the completion of all this, and the longer it is continued the better, provided the interest felt is not abated.
Such continuous reaches of thought form a principal element in the superiority of one mind over another. Even the mightiest genius cannot, at a single impulse, exhaust the ocean of truth that opens around every object of man’s contemplation. And it is only by viewing a subject in every aspect, that we can guard against superficial and one-sided impressions. But the continued exertion and toil which this implies are nearly always distasteful, and the majority of men can accomplish it only by a stern resolve. This ability, whether acquired or natural, is one of prime necessity, and the young minister, at the very first, should learn to thoroughly investigate and finish every subject he undertakes, and continue the habit during life. This will generally determine the question of his success or failure, at least from an intellectual point of view. Thought is a mighty architect, and if you keep him fully employed, he will build up, with slow and measured strokes, a gorgeous and enduring edifice on any subject within your mental range. You may weary of his labor, and think the wall rises very slowly, and will never be completed, but wait. The work will be finished at last, and will be no ephemeral structure to be swept away by the first storm, but will stand unshaken on the basis of eternal truth.
M. Bautain compares the accumulation of thought around a subject, to the almost imperceptible development of organic life. Striking as is the illustration, there is one marked point of dissimilarity. The growth of thought is voluntary, and may be arrested at any stage. Even a cessation of conscious effort is fatal. To prevent this, and keep the mind employed until all its work is done, requires, with most persons, a regular and formal system. Profound thinkers, who take up a subject, and cannot leave it until it is traced into all its relations, and mastered in every part, and who have at the same time the power of long remembering the trains of thought that pass through their minds, may not need an artificial method. But these are exceptions to the general rule.
We will give a method we have found useful for securing sermon materials, and allow others to adopt it so far as it may prove advantageous to them.
Ideas are not always kept equally in view. Sometimes we may see one with great clearness, and after a little time lose it again, while another, at first invisible, comes into sight. Each one should be secured when it occurs. After the subject has been pondered for a sufficient length of time, write all the thoughts that are suggested on it, taking no care for the arrangement, but only putting down a word or brief sentence that will recall the idea intended. After everything that presents itself has thus been rendered permanent, the paper containing these items may be put away, and the subject recommitted to the mind. As other ideas arise, let them be recorded in the same way, and the process extended over days together. Sometimes new images and conceptions will continue to float into the mental horizon even for weeks. Most persons who have not tried this simple process, will be surprised to find how many thoughts they have on the commonest topic. If some of this gathered matter remains vague and indefinite, it will only be necessary to give it more time, more earnest thought, and all obscurity will vanish.
At last, there comes a consciousness that the mind’s power on that theme is exhausted. If we also feel that we possess all the requisite material, this part of our work is ended. But more frequently there will be a sense of incompleteness, and we are driven to seek what we need elsewhere.
The next step is the obtaining of new facts. We have thus far dealt with what the mind itself possesses, and have only sought to make that previously-accumulated knowledge fully available. But when this stage is reached, we hunger for more extended information. We read the works of those who have treated on the themes we are discussing, converse with well-informed persons, observe the world closely, and at last find the very idea we want. We receive it with joy, and from thenceforth it becomes a part of our being. We place the treasure on paper with other items, and continue to search until we have all we desire. It often happens that we do not find exactly the object of our search, but strike on some chain that guides us to it through the subtile principles of association. It is only the more welcome because we have thus traced it out.
We have on paper, at last, and often after much toil, a number of confused, unarranged notes. The whole mass relates to the subject, but much is unfitting, and all requires, by another process, to be cast into order and harmony. The first step in this direction is to omit everything not necessary to the purpose of the sermon. This is a matter of great importance. It has been said that the principal difference between a wise man and a fool is, that the one utters all his thoughts, while the other gives only his best to the world. Nearly every man has, at times, thoughts that would profit mankind, and if these are carefully selected from the puerilities by which they may be surrounded, the result cannot but be valuable. And if this cautious selection be needed on general topics, it is still more imperative in the ministry of the Word. The preacher must beware of giving anything repugnant to the spirit of his mission. And the necessity of a purpose running through his whole discourse, which we have before enlarged on, compels him to strike out each item at variance with it. It is well to carefully read over our scattered notes after the fervor of composition has subsided, and erase all that are unfitting. Sometimes this will leave very few ideas remaining, and we are obliged to search for others to complete the sermon. This can be continued until we have gathered a sufficient mass of clearly connected thoughts to accomplish the object in view.
Next follows the task of constructing the plan for the intended sermon. Unless this is well done, success is impossible. The mightiest results are obtained in oratory by the slow process of words, one following another. Each one should bear forward the current of thought in the right direction, and be a help to all that follow. And as, in extempore speech, these words are given forth on the spur of the moment, it becomes necessary to so arrange that the proper thought to be dissolved into words, may always be presented to the mind at the right time.