but they "work together" for good; intimating that they are made to conspire and to concur one with another for bringing about what is best on the whole. Taken singly and individually, it might be difficult to conceive how each event wrought for good. They must be viewed in their consequences and effects, considered in their dependencies and connexions, as links hanging together to form one extensive chain. It is by adjusting into one consistent whole the various events that fill up human life arranging in the happiest succession all the occurrences of that complicated scene, and bending to his purpose things which appear opposite and contrary, that the Almighty accomplishes his great plan in behalf of "those who love him, and are the called according to his purpose."

The end proposed could not be better exemplified than in the above instance, viz., the end which infinite Wisdom has in the afflictions and sufferings of the godly; and I hazard the opinion that Dr. Blair, who evidently paid his court to the Topics, did design to illustrate that now before us.

Before quitting this Topic, allow me to remind you that in all your discourses there should be some end proposed, to which the whole of your remarks should bend; particularly should this be the case in reference to such sermons as originate in particular occasions. Thus Mr. Robinson says: "Ordination sermons very properly turn on the design of God in establishing a standing gospel ministry, on the aims of bad and of good men in entering on the office, and so Funeral sermons are frequently composed on this plan; the design of God in afflictive providences, design of ministers in eulogizing the deceased, &c. Fast sermons, thanksgiving and commemorative sermons, are also with great propriety composed on such special views. In what are called charity sermons, in education sermons, or sermons recommendatory of schools for the instruction of the

on.

poor, and in missionary sermons, the end in view must be strictly preserved; for their utility greatly depends upon it. It is foolish to say every thing but what a man engages to say. Supposing the institution to be so good as to merit the engagement, it will surely furnish matter sufficient without the introduction of topics foreign from the immediate design. These sermons should all be contrived so that the main subject of the text leads almost necessarily, without any thing like forced or far-fetched inference, to a conclusion favourable to the institution whose interests you are called on to advocate.

Again some of our highly-valued institutions are assisted by public meetings, for which a string of resolutions are to be spoken to instead of texts. Great good has been done in this way, both in reference to the assistance afforded to the funds of such societies, and also in regard to the salutary impressions produced on the minds of many who have attended their meetings. As it is not improbable that you will be called upon to speak upon some of these occasions, I am anxious that you should be able to acquit yourselves creditably; and in a short space I cannot do better than to say that, in order to this, you must avoid the faults and copy the excellences of the examples before you. You will observe that a preaching speech neither answers the ends of the committee nor pleases the people. The end in view requires good sense, Christian feeling, a lively imagination, a readiness to avail yourselves of any topic that occurs, either in the report or the opening speech, in an extemporaneous and free manner; for written speeches, delivered memoriter, seldom succeed well. Persons who habituate themselves to speak on the observational system (see Observational Lecture) make the best platform speakers, obviously the best, for the one is quite similar to the other. But the mere textuary is quite out of his element on the platform, and if he proceed at all he must preach.

Occasional practice also in proposition will be useful here, because sometimes a point requires to be proved. However, some principal ideas may be secured beforehand; and these should be so judiciously incorporated with the current topics of the meeting, that what you may have previously concocted in your own mind may not appear to have been matter of study at all. The late Mr. Canning was very expert at this tact. Anticipating pretty nearly what would be said in the house, he prepared a great deal of subject, and then threw in his speech, so modified by the course of the discussion as to appear a perfectly off-hand affair. This is absolutely necessary if you desire that your speech should be well received.

You never, or very rarely, hear a sensible speaker allude to himself. Egotism is abominable: speak handsomely of every body else, as far as truth will allow, and leave others to speak of you. Anecdotes are quite fashionable; they often tell well, and that makes them fashionable: here a just taste will direct you whether it will be best to fly your anecdote, or keep it in the cage. Keep it in the cage by all means if you are a party in it, or say, as Paul said, "I know such a man," &c. I have heard a speaker entertain a meeting more than half an hour with a history of his benevolent visits to Newgate, to Bridewell, into cellars, garrets, &c.; and he took care to throw into his speech all the good things he said, and the vast convincing and converting power that his words had upon the poor creatures, and the subscriptions he raised for their relief; and concluded by intimating that he felt quite ready to go again upon exploits of the same kind, being most devoutly disposed to do all the good he could in his humble way. The speech is done; he waits to be clapped, sits down without it dreadfully mortified, and vows he will never attend such a meeting again. Now this is fulsome stuff; one is disgusted to hear a man thus blowing his own trumpet.

It is an old observation, "Whenever you hear a person speak of himself, open both your ears;" for he will lay open his little self in a most diverting manner, and if he does not edify he will amuse you. But let the end proposed in calling the meeting be always uppermost in your thoughts, and you will not be in danger of offending by any intimation of your own consequence; and if you should not be so happy as to make the most eloquent speech, yet certainly yours may be the most closely appropriate of any. This is, in fact, the best praise.

LECTURE XIX.

TOPIC XV.

CONSIDER WHETHER THERE BE ANY THING REMARKABLE IN THE MANNER OF THE SPEECH OR ACTION.

For example: "In all these things we are more than conquerors through him that loved us ;" Rom. viii. 37. You may remark, that there is a more than ordinary force in these words, more than conquerors; as they express an heroical triumph. He does not simply say, We bear our trials with patience; he not only says, We shall conquer in this conflict; but he affirms, We are more than conquerors. It is much that faith resists trials without being oppressed; it is more to conquer these trials after a rude combat; but to affirm the believer shall be more than a conqueror is as much as to say, he shall conquer without a combat, and triumph without resistance; it is as much as

to

say, he shall make trials the matter of his joy and glory (as the apostle says, "We glory in tribulation,") considering them not as afflictions and sorrows, but as divine honours and favours. This was also the apostle's mind when he wrote to the Philippians, "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." He considers sufferings as gifts of the liberality of God, for which the faithful are obliged to be thankful. So in this other passage, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers,