live in the light of a revelation from on high, know that there is a hereafter, and look to that infinite cycle of ages, not to this finite state of probation, for the reward to which virtue may be entitled.

Again: no one can deny that it is an important principle of our religious system that the virtuous and the pious should be put to the trial, and that afflictions and crosses are sent by the Omnipotent to test the stability of their faith and practice. As Job, a man that "feared God and eschewed evil," was tried by visitations from on high; so have the good of all ages been obliged to submit to similar probation. Viewed in this light, it would seem that trial is peculiarly, in this world, the lot of virtue; the neces sary preparation to be made, in time, by those who would enjoy a blissful eternity. But those who, with the poet, believe that

"Virtue alone is happiness below",

point us to the pleasures of a quiet conscience, and the peace which a knowledge of the performance of duty brings with it. It is admitted that these are great blessings, and that without them happiness cannot exist; but are they alone sufficient to make a man happy? Can the quietest conscience in the universe remove the pangs of hunger, alleviate the sufferings of the sick, or comfort the mourner? The experience of the world will answer, no. There are many Jobs; there are many good, but unhappy, men.

To go a step further; to say what is necessary to ensure happiness; to point to religion, the hope of that which is to come, as an anchor to which the soul may cling "amid a sea of trouble,"--would be foreign to the question. In view of the arguments we have advanced, in view of the striking argument furnished by our own experience, we think we may fairly conclude that

"Virtue alone is" not "happiness below".

EXERCISE.

Write an argumentative discourse supporting either the affirmative or the negative of the question, "Do public amusements exercise a beneficial influence on society?"

LESSON CIV.

ORATIONS. SERMON-WRITING.

§ 470. AN Oration is a discourse intended for public delivery, and written in a style adapted thereto. At the present day, this term is generally applied to discourses appropriate to some important or solemn occasion; such as a funeral, an·anniversary, a college commencement, &c. It is a speech of an elevated character, and differs in this respect from the harangue

§ 470. What is an oration? To what is the term generally applied at the present day? How does the oration differ from the harangue and the address?

and the address: the former of which implies a noisy and declamatory manner in the speaker; the latter, a less formal and stately style than characterizes the oration.

8471. The ancients recognized three classes of orations; the demonstrative, the deliberative, and the judicial. The scope of the first was to praise or to censure; that of the sec ond, to advise or to persuade; that of the third, to accuse or to defend. The chief subjects of demonstrative eloquence, for instance, were panegyrics, invectives, gratulatory and funeral orations; deliberative eloquence was displayed chiefly in the senate-house and assembly of the people; while judicial eloquence was confined to the courts of law.

In modern times, also, a three-fold division has been adopted, though one different from that just described. Orations are now distinguished as,

I. Speeches to be delivered in deliberative public assemblies; as in Congress, at popular meetings, &c.

II. Speeches at the bar.

III. Sermons, or discourses to be delivered from the pulpit.

§ 472. The style of an oration should be elevated and for cible. It should not lack ornament; and whatever embellishments are introduced must be of the most exalted character.

An argumentative discourse, written in the style just described, and intended for delivery in public, becomes an oration To the latter, therefore, the principles laid down for such discourses in the last lesson are equally applicable. The same formal divisions may be adopted, either in whole or in part, as occasion may require.

§ 473. Sermons constitute the most important class of orations. For the benefit of those who desire brief and practical directions for the preparation of such discourses, we condense the following remarks from Hannam's valuable "Pulpit Assistant":

§ 471. How many classes of orations did the ancients recognize? Name them, and state what was the scope of each. In modern times, what division has been adopted? § 472. What should be the style of an oration? What should be the character of the ornaments introduced? What divisions may be adopted in the preparation

af orations?

PRACTICAL HINTS ON SERMON-WRITING.

Choice of Texts.

1. Never choose such texts as have not complete 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; for it is his language and sen. timents that you aim to explain. For example, if you take these words of 2 Cor. i., 3, "Blessed be God, the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort," and stop here, you will have complete sense; but it is not the Apos tle's sense. If you go further, and add "who comforteth us in all our tribulation", it will not then be the complete sense of St. Paul, nor will his meaning be wholly taken in, unless you go 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 as inconvenient to take too much text as too littlo; both extremes must be avoided.

General Suggestions.

1. A sermon should clearly explain a text; that is, should place things before the people's eyes in such a way that they may be understood without difficulty. Bishop Burnett says, "a preacher is to fancy himself as in the room of the most unlearned man in the whole parish, and must therefore put such parts of his discourses as he would have all understand in so plain a form of words that it may not be beyond the meanest of them. This he will certainly study to do if his desire be to edify them, rather than to make them admire himself as a learned and high spoken man.”

2. A sermon must give the entire sense of the whole text, to ensure which, it must be considered in every view. This rule condemns dry and barren explications, wherein the preacher discovers neither study nor invention, and leaves unsaid a great number of beautiful things with which his text might have furnished him. 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 of the other kind can do good.

3. The preacher must be discreet, in opposition to those impertinent people who utter jests, comical comparisons, quirks, and extravagances; sober, in opposition to those rash spirits who would curiously dive into mysteries beyond the bounds of modesty; chaste, in opposition to those bold and imprudent geniuses who are not ashamed of saying many things which beget unclean ideas. The preacher must be simple and grave. Simple, speaking things of good natural sense, without metaphysical speculations; grave, because all sorts of vulgar and proverbial sayings ought to be avoided.

4. The understanding must be informed, but in a manner which affects the heart; either to comfort the hearers, or to excite them to acts of piety and repentance.

5. Above all things, avoid excess. There must not be too much genius; too many brilliant, sparkling, and shining, things. Over-abundant ornaments lead the hearer to Bay, "The man preaches himself, aims to display his genius, and is animated by the spirit of the world rather than the Spirit of God."

6. A sermon must not be overcharged with doctrine, because the hearers' memories can not retain it all; and by aiming to keep all, they will lose all.

Reasoning must not be carried too far. Long trains of argument, composed of a number of propositions chained together, with principles and consequences dependent in them, are always embarrassing to the auditor.

Connection.

By this is meant the relation of the text to the foregoing or following verses. This

must be found by deliberate thought, with the aid of good commentaries. The con⚫ nection often contributes much to the elucidation of the text; and, in this case, should always be alluded to in the discourse. The beginning of the sermon seems to be the best place for treating it; it often affords good material for an introduction.

Division.

Four or five heads are generally sufficient; a greater number are embarrassing to the hearer.

There are two sorts of divisions which we may properly make: the first, which is the most common, is the division of the text into its parts; the other is a division of the discourse, or sermon itself.

The division of the sermon itself is proper in the following cases:

1. When a prophecy of the Old Testament is handled; for, generally, the understanding of these prophecies depends on many general considerations, which, by exposing and refuting false senses, open a way to the true explication.

2. When a text is connected with a disputed point, the understanding of which must depend on the state of the question, and the arguments that have been advanced. All these lights are previously necessary, and they can be given only by general considerations. For example, Rom. iii., 28,-“We conclude that a man is justified by faith without the deeds of the law." Some general considerations must precede, which clear up the state of the question between St. Paul and the Jews, touching justification, which mark the hypothesis of the Jews upon that subject, and which discover the true principle that St. Paul would establish; so that, in the end, the text may be clearly understood.

3. In a conclusion drawn from a long preceding discourse; as, for example, Rom. v., i. "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ." The discourse must be divided into two parts: the first consisting of some general considerations on the doctrine of justification, which St. Paul establishes in the preceding chapters; and the second, of his conclusion, that, being thus justified, we have peace with God, &c.

4. In the case of texts quoted in the New Testament from the Old. Prove by general considerations that the text is properly produced, and then proceed clearly to its explication. Of this kind are Hebrews i., 5, 6, “I will be to him a Father," &c. "One in a certain lace testified," &c., ii., 6. "Wherefore, as the Holy Ghost saith," &c., iii., 7.

5. In this class must be placed divisions into different views. These, to speak properly, are not divisions of a text into its parts; but rather different applications, which are made of the same texts to divers subjects. Typical texts should be divided thus; and a great number of passages in the Psalms, which relate not only to David, but also to Jesus Christ: such should be considered first literally, as they relate to David; and then in the mystical sense, as they refer to the Lord Jesus.

There are also typical passages, which, besides their literal sense, have figurative meanings, relating not only to Jesus Christ, but also to the church in general, and to every believer in particular. For example, Dan. ix., 7, “O Lord, righteousness belongeth unto thee, but unto us confusion of faces as at this day," must not be divided into parts, but considered in different views: 1. In regard to all men in general. 2. In regard to the Jewish Church in Daniel's time. 8. In regard to ourselves at the present day. So, again, Heb. iii., 7, 8, "To-day if ye will hear his voice," which is taken from Psalm xcv., cannot be better divided than by referring it, 1. To David's time. 2. To St. Paul's. 8. To our own.

As to the division of the text itself, sometimes the order of the words is so clear and natural, that no division is necessary; we need only follow the order in question. As, for example, Eph. i., 3, "Blessed be the God and Father of our Lord Jesus Christ, who

hath blessed us with all spiritual blessings in heavenly places in Christ." Here the words divide themselves, and to explain them we need only follow them. A grateful acknowledgment, "Blessed bo God". The title under which the Apostle blesses God, "The Father of our Lord Jesus Christ". The reason for which he blesses him, because he hath blessed us ". The plenitude of this blessing, "with all blessings". The nature or kind signified by the term spiritual. The place where he bath blessed us, "in heavenly places". In whom he hath blessed us, “in Christ".

Most texts, however, ought to be formally divided; for which purpose we must regard chiefly the order of nature: put that division which naturally precedes, in the first place, and let the rest follow in its proper order.

There are two natural orders: one natural in regard subjects themselves; the other natural in regard to us. Though in general you may follow which of the two you please, yet there are some texts that determine the division; as Phil. ii., 13. "It is God which worketh effectually in you both to will and to do of his good pleasure." There are, it is plain, three things to be discussed; the action of God's grace upon men, "God worketh effectually in you"; the effect of this grace, " to will and to do"; and the spring or source of the action, according to "his good pleasure". I think the division would not be proper, if we were to treat, 1. Of God's good pleasure; 2. Of his grace; and 3. Of the will and works of men.

Above all things, in divisions, avoid introducing any thing in the first part which implies a knowledge of the second, or which obliges you to treat of the second to make the first understood; otherwise you will be obliged to make many tedious repetitions. Endeavor to separato your parts from each other as well as you can. When they are very closely connected, place the most detached first, and make that serve for a foundation to the explication of the second, and the second to the third; so that, at the conclusion, the hearer may at a glance perceive, as it were, a perfect body, a well-finished building. One of the greatest merits of a sermon is harmony in its component parts; that the first lead naturally to the second, the second to the third, &c.; that what goes before excite a desire for what is to follow.

When, in a text, there are several terms which need a particular explanation, and which can not be explained without confusion, or without dividing the text into too many parts, then do not divide the text at all, but divide the discourse into two or three parts. First explain the terms, and then proceed to the subject itself.

There are many texts, in discussing which it is not necessary to treat of either sub ject or attribute; but all the discussion turns on words that convey no meaning inde pendently of other terms, and which are called in logic syncategorematica. Fo example, John iii., 18, “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." The categorical proposition is, God loved the world; yet, it is necessary neither to insist much upon the term God, nor to speak in a common-place way of the divine love. The tex should be divided into two parts: first, the gift which God in his love hath made of his Son; secondly, the end for which this gift was bestowed, "that whosoever believeth in him should not perish, but have everlasting life".

There are texts of reasoning which are composed of an objection and an answer. These are naturally divided into the objection and the solution. As, Romans vi., 1, 2, "What shall we say then," &c.

There are some texts of reasoning which are extremely difficult to divide, because they cannot be extended into many propositions without confusion. As, John iv.. 10 If thou knewest the gift of God," &c. Here we may take two heads: the first in cluding the general proposition contained in the words; the second, the particular application of these to the Samaritan woman.

There are some texts which imply many important truths without expressing