So we'll go ahead and get started. And the question was briefly differentiate between the exegetical point and the homiletical point. The exegetical point is the meaning of the text distilled into one sentence. And we talked about how you do that last week. And the homiletical point is connecting the exegetical point with the congregation via a particular application. Preaching is always application, and so I want to know, as I said last week, I want to know what the application is up front. And this was the homiletical point that was proposed last week for 1 Corinthians 10.13. And here you have a very particular situation that you're speaking to. You're in Detroit, Michigan, and you've got a bunch of people that have lost their jobs. I mean, this is the situation. You've got a very particular situation. So your sermon is geared then But for this particular situation, it's not a general audience. I think I mentioned this last week, that sermons are actually not for general audiences. They're for particular audiences. They might apply to different audiences, but they're really geared for a particular audience. And so, this is a very particular audience. Now, as you can see, On this worksheet that I've given to you, I've got these words, explain, prove, apply. And what this means is that you want to list here items from the text. that you will possibly want to explain in order to get across both this exegetical point and this homiletical point. Because you want people to get the meaning of the text, but you also want to apply the text. So there are certain things from the text that you're going to want to explain. And so I just list those. All right. And there may be items from the study of the text that you will need to prove or that in the minds of people cause more of a problem than just merely explanation. So you have to go to this prove column. I find more and more I just use this section, except if you have a sermon perhaps that's dealing with predestination. And the first thing that's going to pop into people's head is, well, where does free will fit into this? And so in a sermon like that, I might put that item under prove and want to dispense with that as quickly as possible in the sermon because that's going to be a nagging question throughout a sermon like this. And then I want to think through various ways that I can apply the point of the text. Actually, we've already gone through this piece of it. We listed several things last week, ways we could apply, and we came up with this homiletical point. Your job loss is part of God's testing, and he will carry you through. Now, the homiletical point In addition, it's going to give you focus, it's going to provide unity and should give you the purpose of your sermon. And the purpose here would be what? What would you be after here in a sermon built around this point? Say again? Not to worry. Not to worry. And put it in positive. Say again? Okay, but your objective as you tell people this is what? What do you want people to experience? Yes, peace. You want to give them some assurance, some hope that they're not going to worry. They're not going to be driven by anxiety. So you do have something in mind, see here. You're going in a direction. You want a response. So you want them to know that this is part of God's test. God's dealing with you, but He's going to bring you through it. And you want them to have a sense of assurance that this is the case. Okay? Go ahead, Buck. I was concerned about those that say, I have too much assurance. Someone's going to knock on my door and knock on your jaw. Well, that may be a difficulty, but I would guess that's a minority. But if that was a problem in the congregation, that might be something that you need to address in the course of the sermon. So you have to think that through. Let's look at 1 Corinthians 10.13. And I'll try to give you an idea of how I do this. So, no test has overtaken you, but such is common to man, and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide a way to escape or provide the outcome so that you will be able to endure it. So, now I look at the text. You give me some things now that of necessity I'm going to have to explain from the text. What are some things? You just listen. Okay, there's temptation, the idea of temptation. Okay, it's common. Okay, the new American standard uses the term common, so I need to address, address that. You see, actually what I'm doing, I'm just putting items down. I'm not thinking in terms of phrases. I'm not thinking in terms of sentences at all. I just want items at this point, as far as this text is concerned. OK? OK. Go ahead. Okay, limits. All right. Okay. See, I just put down the word endure there. That's in the text. So, items from the text that I might need to explain. Go ahead. Escape. Escape. Again, I put that as outcome, so I want to note that. comes at the end, but there's also this concept of bearing, what we're able to bear. OK. That would go here with this idea of limits. So I'll note that. OK. Anything else you want to add there? How about this, the New American Standard version has no temptation has overtaken you or no test has overtaken you. Boom, it's there. And people feel this way, don't they? That this situation has gotten me. Yeah. Worried about overtaking, I'm thinking I'm an alcoholic. Overtaken in the passion for relief from the effects of alcohol. Okay. You see, now, when I think of that sort of thing, and that's good, I might jot that down on the side of my paper thinking, you know, maybe that's some illustrative material that I could use. When the trial comes upon you, in essence, you're almost like this alcoholic who's, boom, he's overtaken by this drink. He can't do anything about it. He's submerged in it. And that's how we feel. So I might, you know, wrestle with that a little bit. I think through those kinds of things. All right? Okay. Anything that you think you'd have to prove to the congregation here? Okay, something about this. Now, this does have to do with limits here. There are limits on this. God is in control. He's a sovereign God. And this is important because this is part of the exegetical point. OK, so far so good? All right. Now, the next step is I want to go to my outline. Well, these are just things that are pretty straightforward that I need to explain from the text. In other words, I would explain that this equals testing. See, that's a simple word definition kind of things. In prove here now, people have a nagging problem. And I've really got a hurdle to overcome here, and so I might have to prove to them that God is sovereign. I could do that from the Scriptures, I think, with some text, but that might take a little bit more than a simple explanation. Okay? Now, when I start on my outline, I want to keep this homiletical point in mind. This statement is going to guide me now in what I'm doing in my sermon. You remember last week I gave you the little diagram. One box is the text, the next box is the sermon. The text and the sermon are two different animals. You're not just giving the people a text. The sermon is applying the text. to the congregation. So these are two different animals. And now you've got a statement that's guiding the content of your sermon with this homiletical point. And you want to give these people assurance. So now I look at this list and I'm also thinking of the idea of sequence. I want things in a good sequence that the sermon is going to lead people to this conclusion, that they understand God's testing them, but He's going to carry them through. So I'll ask the question, I've got this text, I've got this list now, where do I want to start in my sermon? What item here is going to be my starting place. Go ahead. I would start with the last point. Okay. Now, why do you say that? I think that starts where people are. If you can identify and hook them and they say, yeah, that's me, that's where... Okay, good. That's right. So you're reaching out to the congregation, you're starting where they are. So you want to begin with this idea that temptations overtake you. And really what you're doing is you're hooking temptations and overtakes you together. Would that be the case? Okay. So we have temptations here also. So, that's number one. All right. Now, what's the next place to go here? Okay. Okay. You see, I'm saying that this word is better translated testing. Okay. So, A test has overtaken you. So I need to explain that this is the case. What does that take? 30 seconds. I'm done, you see. So temptations or tests overtake you. Now, next piece. What would be the next logical step to take here? Go ahead. Okay. That's right. Two common. All right. Okay. God's faithfulness. Okay, so there are limits. That's good. Limits. What was it? You endure. Okay. Now, I do want to think through the logic of what's going on here, right? And as I do, well, that looks pretty good. So far, so good. Go ahead, Buck. I'm thinking of another outcome. I'm thinking that sometimes we get into tests that the Lord is building our faith that we, When we get through this, we'll be able to help others go through the same thing. So, we have a vision of not only our being through it, but of helping others once we master the situation. Okay. Now, that's a great thought. And what I might do when I think about this is, I'm going back up here to my homiletical point. And I'm going to ask myself the question, is this something that I need to consider? Do I need to change my homiletical point? If I work that into my sermon, I'm maybe going to change My main point, you follow me? That the outcome as far as the people are concerned, God is going to carry you through so that you can help others, you see. But that's going to change my purpose in my sermon. So then I'll evaluate that. Is that a better, as far as the sermon is concerned, is that a better outcome in the situation that we're in, or is it better with where the people are? Are they ready for this yet? Maybe not. And so I'm back here. I just want to give them some assurance that God is going to carry them through. Now, I might come back, you see, I'm thinking ahead, I might come back in another month or in another couple of weeks and say, you know, here's the Smiths, God has brought them through, they've got a job, and I can preach a sermon and say, look, the reason God brought you through this situation is so you can help others. You follow me? So I might have two different sermons here. So I have to think through these kinds of things because what do I want? One point. In the end, I want one point. All right. Okay. Let's just work with what we have here. Because the next step is, and I'll need to erase this. I want to think now about moving from this structure, which is just bullets, to complete sentences. Because it's not just subjects I'm presenting to the congregation, it's ideas. Ideas that are connected with one another. You follow? I just start tinkering with this then. Number one, how would I turn temptation slash tests overtake you into a sentence? What would I put down as a sentence here? Are you asking us what would we say in a sermon? What would be the sentence we would say in a sermon? Yeah, what would the sentence here be? If you take this bullet and transform it into a sentence? Do not be surprised if temptation or tests overtake you. Okay. Do not be surprised if tests over take you. Okay? Okay, next sentence. It happens to all of us. Let's just put it this way for the time being, partially because that's all the room I have, but God is always faithful. God knows your limits. I'm still dealing with this limits thing. Now, here's why I ask the question. There are always two ways to look at things, from our perspective or from God's perspective. exegetical point were on this idea of sovereignty and carrying us through the common testings. And here in the homiletical point, your job loss is part of God's testing and He will carry you through. So, I'm thinking more it's not that... I'm thinking more it's God putting limits on the test. You follow my thinking here? And why am I saying this? See, I'm thinking through sequence again of thinking. Do not be surprised if tests overtake you. These tests happen to all of us. But God is faithful, is always faithful, for he puts limits on the test. I'm also thinking ahead, because what's the next piece? As a result, here I'm looking at a connective. You will be able to endure it. Okay? Now, what about this? All right. So, say again? The outcome is assured. Can I do this? Thinking out loud again. So God has a good outcome for you. You may not see it yet, but God has a good outcome for you. This is in keeping with my homiletical point now, is it not? You follow my thinking here? Because I'm always going back to this homiletical point and trying to think, OK, how do I get this point across? So God has a good outcome for you. Your job loss is part of God's testing, and he will carry you through. He does have a good outcome for you. Romans 8.28. Boom, you see. Now, it seems to me just going through this little drill. Here's a sermon outline you could use. Go ahead, give it a whirl. Your job loss is part of God's testing and he will carry it through. Do not be surprised if tests overtake you. These tests happen to all of us, but God is always faithful. He puts limits on the tests. As a result, you will be able to endure it. So God has a good outcome for you. Well, that's all right. OK. Yeah. You know what I can say? You know what I can say to them? God works all things for good to those who love Him and are called according to His purposes. And you know what I would add? If you're sitting in that pew out there and you don't know Jesus Christ, it's time for you to come to Him now. You want to see this good outcome? You need to come to Christ. See? Boom. You know? And I can move on then to I get that little evangelistic thrust in there, so people hear that and are challenged, but the main thing I'm after is the people in the pew who are struggling because they don't have a job and they need to know that God is going to carry them through this. So, in the end, this is a fairly simple procedure as far as beginning to construct an outline. All right. This last week, as Walt mentioned, I preached on 1 Corinthians 10, 1 through 13. Go ahead, Doug. You had a question? Okay. And buried in the middle of this pack here, I've got my work that I did in preparation for this sermon, some of it anyway. It's the ruled sheets, and I'm the old-fashioned guy. I guess one of my daughters is an attorney, too. So, Christine, you got a ruled pad I could borrow? Okay, 1 Corinthians 10, 1 through 13, and this is a little bit larger text, but going through the same procedure. See, what is the text about? Answer, God testing the Corinthian church in the same way he tested the church in the wilderness. This is the subject of the text. What is the text about? Complement, what does the text tell us about God testing the church in Corinth in the same way he tested the church in the wilderness? Answer, the Corinthians must not follow the example of the church in the wilderness, but realize Christ's presence and persevere. exegetical point, combine the subject and the complement. Possible exegetical point. Since God tests the Corinthian church in the same way he tested the church in the wilderness, Paul warns the Corinthians not to follow their example, but realize Christ's presence and persevere in their testing. Now, that's a little cumbersome, but it's still shorter than the text. And I always like to pare these down as much as possible. Exegetical point test. Can I speak to all parts of the text using this exegetical point? And I concluded that I could. Significance. Now, I'm going to the significance piece because I'm looking at the significance of this text in 1 Corinthians and in the biblical context, really, because Paul is going back to the Old Testament church. So, I want to think about that a little bit. Yeah, I talked a little bit about it here at the beginning of the class. What's Paul's rationale for this text, for this piece in 1 Corinthians, and that leads me to a better understanding of contemporary context and how the text applies in the contemporary context. So I say part of the significance of this text is in the reason for God's testing. See Deuteronomy 8, 1 through 3, where the church in the wilderness is tested in order that they might see their hearts. The reason for this is that Paul compares the church in the wilderness and the New Testament church. And then this notes, Christ is with both. This is the church in the Old Testament, part of the significance. It is the church in the Old Testament. Christ is with them. Paul says it very plainly in 1 Corinthians 10 that he's there, that Christ is there. So I'm, you know, trying to think these things through and that there really is a connection between the Old Testament church and the New Testament church. OK, so then I go through explain, prove and apply, and since this is a longer text, I I've divided the text up into sections, and I did this because, literarily, it seemed to follow in these sections as I examined it, literarily. The church in the wilderness, Christ's presence, Moses in baptism, a cloud in the sea, the reasons for the testing, Deuteronomy 8, Israel's failure, examples and types, In verses 6 and 11, Paul says these things were done as an example for you and the underlying word is type. Then you have in verses 7 through 10, Paul goes back to the Old Testament church and their idolatry, immorality, their testing God and their grumbling. They say, God put them in the wilderness for a reason. They didn't respond very well. So hello, people. Then there's a warning to the church, and Paul says very specifically, we're at the end of the age, which seems to be fairly significant. Test, temptation, common test, limited, overcome, provided endurance. See, these are some of the bullets that we had for just verse 13. application, common tests, persevering testing, learning from the Old Testament church, church in the wilderness and the church at the end of the age, the similarity of the testing. And so that's where I was coming down. I was getting this sense, OK, I need to talk about the similarity of the testing between the Old Testament church and the New Testament church and this matter of perseverance. And so a possible sermon point you see in the box there, learn from the Old Testament church and persevere in your testing. And this was the point that I wound up going with. OK, so now you can you can lay this sheet with the bullets on it next to the sheet of possible moves, which is the next sheet. So, you know, I just went down then exactly the same thing that we did here on the board with just verse 13. I put my homiletical point down, learn from the Old Testament church in preserving your testing. And then I went through to see, OK, what am I going to do first? What am I going to do second? What am I going to do third? The church in the wilderness and testing. I decided to go first and really for the same reason that Doug was talking about here. This is where we are. These are examples or types for us. Israel's failure. Warning, don't follow their example. Tests are common and limited and endurable. See, now I'm thinking about the homiletical point as I do this, because I'm mindful of where I want to go. The homiletical point is guiding my thinking here. A better outcome is assured. And there's a sense in which it's similar construction to what we have on the board here, just from verse 13. And the reason this is the case is verse 13 is really encapsulating what Paul has said previously. But now we're getting more information going at verses 1 through 13. Then you can see the next page, I put the bullets in sentence form and I'm tinkering with the sequence a little bit too. I don't know if you can follow this. The original number one, the church in the wilderness, Paul sets the church in the wilderness before us. Well, through extensive testing I had originally, but then I decided to break those in two so that I had Paul sets the church in the wilderness before us. That church went through extensive testing. I decided, you see, if I'm going to go back to the Old Testament and Deuteronomy 8 and explore that, that's going to take a little bit of time. And so that needs to be a separate move in the sermon. You follow? Okay. At any rate, I tinker with these things. I want to put it in sentence outline. I want to get a good sequence and a good flow. And then the final page that I gave you is the outline that I finally came up with after I did some of my tinkering. That's a theological term. Learn from the Old Testament church and persevere in your testing. Paul sets the church in the wilderness before it should be. I don't know why I put between there. before you and me. Now, you see, I'm going after the second person there, you, but I also want to let the congregation know, I see this too. It's for me as much as it's for you. The church in the wilderness went through extensive testing. So I go back to Deuteronomy 8. Israel's testing in the wilderness revealed her heart the same as it does for you. Verses 5 and 12 and Deuteronomy 8 again. The church in the wilderness is an example for us in the church today. Don't follow the example of the church in the wilderness with similar results. Your testing is not See, now I changed this from not uncommon to not unique, but I did want to use, this is the case where I did want to use the negative because I thought it would accentuate this idea that the test you have is not unique. I wanted to really, I wanted to press that a little bit, but limited and durable and has a better outcome, verse 13. Now, I didn't have much time for verse 13 because that's only part of this sermon, you see. Learn from the Old Testament church and persevere in your testing. All right? So there's my outline. Exactly the same procedure that we went through here with just verse 13. And what I was doing was trying to think through the logic and how this thing would come together. All right? Go ahead. Yeah, I put the line across there and details because those are details of the sermon, which is a great segue. You see, it's in my mind, absolutely essential that you have your homiletical point and have your outline in hand as much as possible because it's only then that you know how to deal with the details. If you go to the details first, you'll be swamped. That's all there is to it. And time and time and time again, I have to deal with students about this because they're bogged down in the details. Back away. Get a solid outline first. Now you know how to handle the details. Without the outline, you cannot handle the details. It's just like a road trip. You get on the turnpike. You head for Harrisburg or Philadelphia and this is what happens in sermons. Oh yeah, let's visit Gettysburg. And we're down there for a day and a half and we're supposed to be in Philadelphia. What's that? Yeah. I mean, from this perspective again, preaching is discipline. You really have to grab yourself by the scruff of the neck and say, this is my purpose, this is my road map. And you have to stick with your purpose and stick with your road map. And you know on a road trip, if you don't, you're lost. How many of us have done that? You take the turn and half a day later... So you could actually spend a couple of minutes now on each one of these points. That's right. That's right. You see, that's exactly the strategy. So you've got two, three minutes on each of these areas. And you have to keep that in mind, that you've got two to three minutes on each of these areas. And you're just methodically moving through. I'm not giving the congregation the points. Wal knows this. I'm not giving the congregation the point, I'm giving the main point. And so then I'm taking them through the logic here. So in the end, I'm hopeful, you know, it doesn't always happen, but I'm hopeful that, boom, they get it in the end. Okay? And so this is the orality piece that's coming through. And I see it, you know, people tell me, I'm the loud mouth, so people tell me, well, Denny, no one could ever go to sleep when you're preaching. You're not up here where I am. I can see what's going on down there. Don't tell me people don't go to sleep. But the idea is usually if people drift off, when you make your move, you go to the next piece, they're coming back, you see. And that's just how we are. That's the nature of the case. So we're trying to build these things in to the sermon. And we don't want Shed's prolixity. We don't want to go too long on a particular move. All right? So that's a helpful observation. And I'm not always good at this, but R.C. Sproul has a great rule of thumb here, and that is, Sproul is enamored of Luther, and you read Table Talk, you get that pretty well. But at any rate, he quotes Luther as saying, Luther aimed his sermons at six-year-olds. Figured if they can get it, the adults will probably be able to. So aim lower is probably the best advice, and then other people will get it. The other thing that Sproul says is when you're defining terms, and I don't always do this, but give two or three different definitions so that the little ones can get it, the high schoolers can get it, and the lawyers can get it. Okay? That's the easiest point. I was just going to say, in two weeks, I only would disagree with you on one point, and that's where you say you don't connect with everybody. I think that's the beauty of your preaching is that, I mean, I have teenagers at different ages, and they understand what you're preaching, what the point is, and I understand. So I don't know how you do it, but you really do have a gift to reach everybody. And part of that's just practice. You have to think through some of these things, how you're going to How you're going to handle the details, and that's the next thing I really want to talk about is handling the details. Buck has a question. I get involved in sermons. The church in the wilderness resisted the Lord's leading. Right. And we challenge the congregation to say, are you resisting the Lord's leading today? Yeah, you don't want to resist the Lord's leading. Yeah. Right. Yeah. That's right. That's right. And that's part of the task, you see. And hopefully that came through in this sermon on 1 Corinthians 10, 1 through 13. You know, and it strikes everyone a little bit differently for sure. Okay, let's break. Can you see the can you see having listened to the sermon? Can you see some of the rationale behind the sermon? And even in detail, when you talked about the Corinthians, you added, this is a divisive church, here's what was going on in the context, Old Testament Corvus Rebellion. And that of those just has points to get us focused. Then you uncovered the context. One of the things that's interesting for me is, when you're working through a passage, you don't always follow 1, 2, 3, 4, and I've always wondered how you know when you start the first See, I'm connecting each of these moves with a different piece of the text. And even the Westminster divines would say, the sequence in the sermon is not determined by the words of the text, but the matter that you're preaching. You don't have to follow the sequence of the text. And a great example of this is how the apostles and how Christ quote from the Old Testament. You read Romans 10, for example. Paul is all over the place in the quotations that he has. And he has very specific things in mind as he quotes the Old Testament. But he's certainly not using the sequence of the text in the Old Testament. I mean, in Deuteronomy, even, he's not using the sequence of the text. How those texts are used is determined by his argument. So, if the divine text is leading us in this direction, it seems to me there's no reason why we shouldn't follow a similar procedure. And you see, the idea is that the people get the overarching point of the text as a whole. That's really what's desirable, you see. So how you work with the pieces of the text is determined by how you're going to bring out the main point of the text, you see. All right? Okay, let's just dip into this next piece, session five. We're really on time here, aren't we? Handling details, that piece. Everybody there? All right. Explanation, illustration, application. As a general rule, with each move you make in your sermon outline, you make some explanation, illustration, and application, and then transition to the next move. I repeat, this is a general principle. It is not a rigid rule. And I guess I didn't really give you a sample on this, but here's how it would work. See, under this first move, I do a little x-axis. I do a little explanation of the text. I would illustrate where applicable. I'd make a little application and then transition. As a general rule, see under each of these moves, there'd be a little bit of explanation and if there's an applicable illustration, give that illustration, do a little application and transition to the next move. Now, if you've got two or three or four minutes, you've got a lot to do in a short period of time. So, you really have to be judicious. Now, let me give you another little aside here. You see, with this outline, I can preach a 20-minute sermon, a 30-minute sermon, a 40-minute sermon without too much trouble. And the reason this is the case is this outline can act like a little accordion. I can expand it or I can contract it. So I've got a lot. I've got a logical flow here. Some of my students say when we do this in Seminary Chapel, you've got 20 minutes. You can do it. I know you can do it. But you just have to squeeze the outline down a little bit, which means you have a little less explanation, illustration, application. You see, that's what it means. But you've got essentially you've got the same sermon and you can contract it or expand it. It's always easy to expand. It's more difficult to contract. You see, now with the conventional type of sermon, I've seen this so many times in our seminary chapel, President O'Neill tells the guest preachers to come in. You've got 20 minutes. The chapel is 30 minutes. We sing. We have prayer. You preach. And then we sing at the end. 30 minutes. You've got 20 minutes for that. So the pastor from Scotland comes in and says, I've got three points for my sermon. Nineteen minutes is gone and he looks at the clock and he says, well, I'm just done with my first point. If you're doing a conventional type of sermon, it's pretty hard to contract it, you see. And this is part of the beauty of this kind of methodology, is that you can expand and contract pretty easily. So I say to these fellows, just do one point. Hello. But, but, but, but, but, you know. Okay. So there you see A, B, C, D, and E. Explanation. Go back to your text and give the explanation of the text needed in the sermon move. Illustrative material. Use illustrative material to shed light on the portion of the text with which you are dealing in the sermon move or to shed light on the point you are making in the sermon move. And illustrative material may just be a simile. It might be a metaphor. You know, it's not necessarily a story. You don't have to tell a story. We don't want a string of stories like, you know, beads on a string. That's not going to be helpful. Apply the point in your sermon text. Do not wait to the end of the sermon. Make application as you go. Remember, you also have a main application for the text as a whole embedded in your homiletical point. You'll see back in my sermon, on 1 Corinthians 10, 1 through 13, Paul says, the church in the wilderness before you and me. Congregation, I want you to see this, what Paul is doing here. Paul is setting this Old Testament church before you. Now, what is he saying about this church in the wilderness? A little rhetorical question, and boom, I'm on to my next move. What's my transition? Just that little rhetorical question. And I'm off. The church in the wilderness went through extensive testing. And I'm going to apply that, too. God is going to deal with you folks just like he dealt with the church in the wilderness. He's going to test you, too. This is what the Bible is saying. Now, how long does it take me to say that? Not very long, but it's a little bit of application, you see. Now, part of the reason for this is that this little bit of application arrests attention. You're going right for the congregation, and if they've fallen asleep, boom, you want to bring them back, you see. And so just a little bit of application is going to help you with the congregation. Go ahead, Doug. It seems like, at least in the Puritan's books, I'm not so sure about the service, that they were pretty, not all of them, I'm sure, but a lot of them were, you know, talk theology, theology, theology. And then, I don't know, J.C. Ryle being later, was in his book, Holiness, is a lot like that, you know, a lot of Theology up front, and then, okay, now that we understand the Puritans now, let's apply them. Maybe that's just in their writings, but can you comment on that? Yeah, this was a pretty standard procedure with the Puritans. They would have a doctrine, what they called a doctrine, which would be their point they were making, and then they would, what they would call, explicate their point. In other words, explain it. And they would take some time with that. And then they would have what they call uses, which would be their applications. And some of their sermons, they'd have 20 uses that they would work out. And of course, they would preach for an hour, an hour and a half. Calvin's sermons, this is another interesting aspect of it. Calvin's sermons were about an hour. It's judged. And from the transcribed manuscripts, they were about 6,000 words, roughly 6,000 words, which means 100 words a minute. That's not very fast, really. When I preach, you that have heard me, I'm in the range of 110 words a minute when I look at the manuscript after it's been transcribed. So it's not rapid fire. So people can digest what's taking place. So yeah, you're correct with the puritans there, I think. Okay, we better take a break.