themes of your discourses. Preach generally in such a manner, as to give no just cause of offence to any one, but that you may reform or edify all who hear you. You will be strongly tempted to leave this plain road, and to enter into the thorny paths of disputation.

For, in the first place, these subjects, though less useful to your hearers, are less difficult to yourself. You have a more complete knowledge of your peculiar opinions, than of any other part of theology; and it is easier to write a speculative, than a practical sermon.

Secondly, these subjects, will be most acceptable to many of your hearers. They love that preaching, which takes off their attention from themselves, which leaves their consciences at ease, and which flatters them with the hope, that they are increasing in religion, when they are only increasing in knowledge. They rejoice to see how powerful in argument is the man, whom they have elected for their minister; who does honor to their choice by the able and dexterous manner, in which he lashes his opponents; and it can plainly be perceived by the nods of approbation, which they interchange on these occasions, that this is preaching which they relish. But I charge you, my brother, to have higher aims. Do not endeavor to attract admiration to yourself by your skill in controversy. Unless particular circumstances impel you to the confutation of error and the vindication of truth, let your discourses be addressed to the heart; and let their designed tendency be to reform the vicious, and to strengthen the virtuous. Happy will it be for you, if you can attain the divine art of preaching with so much effect, as that each one of your hearers shall apply what you say, not to others, but to himself, and shall secretly resolve to offend God no

more, but to love him and the religion of his Son with increasing ardor.

That you may be able to preach with this effect, study human nature. Make yourself acquainted with the books, which treat in the most satisfactory manner of the powers and operations of the mind, and of the means by which it may most easily be persuaded to follow that which is good. But do not confine yourself to theoretical inquiries: Study human nature, as it exists in real life. For this purpose it will be necessary for you to mix somewhat with the world. Observe the effects of vanity, selfishness, the love of pleasure, avarice, envy and hatred; the many deplorable effects which they produce. Read history, which exhibits the most frightful picture of the crimes and miseries of men, in particular of those of which ambition is the cause. Do not however stop here; for you have as yet seen only a part, and the smallest part of human nature. You do not judge of the morals of a city, from the culprits who are confined in its prisons; nor can you alone determine the character of mankind, from the personages who make a figure in history. The pious, the humble, and the benevolent, who generally prefer the shades of retirement, do not appear: you see only popes and kings, tyrants and warriors, demagogues and rebels. If you examine fellow your men, as they exist in the town where you reside, and among your friends and neighbors, how many instances will you see of industry and cheerfulness, of courtesy and hospitality, of sympathy and benevolence! How many pleasing images will meet your eyes, of conjugal affection, of parental love, of filial reverence, of passive courage, of resignation to the divine will, of patience, of humble piety! I charge you

therefore to do justice to human nature, and to contemplate its dignity as well as its debasement.

Study in particular your own heart; for as the essential principles of human nature are probably the same in all, by knowing yourself well, you will become intimately acquainted with other men. When you observe your own defects in knowledge and virtue, you will learn at the same time humility and candor. But you will in particular, from the consciousness that you are not yourself inclined to everything which is evil, acquire a sobriety and moderation in your thoughts and representations of mankind, which will forever prevent you from introducing those exaggerated descriptions of the vicious, which deserve to be considered only as theological romances, as they are derived, not from real life, but from an excited imagination, ever fond of leaping over the bounds of truth and nature, and of penetrating into the land of gorgons and demons. You may perhaps tell me that I cut you off from one exuberant source of eloquence; and this may be true: you can derive no aid from the power which fiction is supposed to impart; but I leave you another source, which is still more abundant, that of affection. It is impossible for a minister of a good heart to contemplate the vices and miseries of men without sorrow. The affectionate style of preaching is that which I recommend. The biting language of satire, or the malignant sharpness of invective, ill becomes an instructer, who has in his own bosom passions and appetites, which may entice him to sin, and who feels that he has need of constant and courageous efforts to preserve his uprightness. I charge you therefore, whilst you condemn sin, to treat sinners with tenderness. Beseech them in love as your brothers to leave the fatal

paths, which lead to destruction. Let charity fill your soul, and your language will be persuasive.

But do not satisfy yourself with being only an affectionate preacher; let piety reign in all your discourses. If you are governed by none but worldly motives, and God is not constantly present in your mind, you will find your task irksome. For neither vanity, avarice, nor ambition can receive much gratification in the profession which you have entered. If you are fond of wealth, this is not the situation in which you can obtain it: it will be much, if you can secure to yourself the common conveniences of life. If you love power, you must seek for it in another country, and in other churches: under our republican forms of government, and in the churches of the United States, power is transferred from the priest to the people there will be many who will undertake to rule you; but you must not attempt to control any one. If you are delighted with the incense of praise, this will seldom be offered, after you cease to be a novelty. I charge you therefore, my brother, to have more exalted motives. God only can satisfy your heart; he only can render your duty easy and pleasant; and he will do it, if you pray to him with sincerity, and endeavor to make yourself worthy of the reception of his favors.

Many other exhortations I might give you; but I forbear; for on these occasions we are not permitted to be long. I conclude therefore with enjoining you to have recourse to the sacred Scriptures, and to supply from that inexhaustible fountain of wisdom the deficiencies of this charge. They contain the religion, which you are to believe, to preach, and to practise; and they have power to qualify you to become a faithful and successful minister of our Lord and Saviour Jesus Christ.

CHARGE III.

DELIVERED IN BROOKLYN, CONNECTICUT, AT THE INSTALLATION OF REV. SAMUEL JOSEPH MAY, NOV. 5TH, 1823.

MY DEAR BROTHER. Your duty as a minister of the gospel is best learned from the sacred Scriptures, and from your own observation and experience; but as it is customary on these occasions to deliver a charge, and as it has pleased the ecclesiastical council, convened for your installation, to assign that part to me, I enter upon it in obedience to their commands.

Your duty is, to lead the public devotions of the church; to read a portion of the holy Bible, whenever your people shall be assembled in this house; to administer the ordinances; to catechise the children; to visit the sick; to comfort the afflicted; and to preach the doctrines and precepts of the Christian religion. But as an exhortation on all these heads would require more time, than this auditory can afford, I will confine myself to the last, your duty as a preacher of the gospel. I make this selection, because preaching is generally considered in the churches of New England as the paramount business of a Christian minister. This was the common opinion of our ancestors and of their contemporaries in England; and it is not much impaired in the