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" A good preacher does not always deal in generals, but frem quently infifts upon particulars. To tell men, in general, that they are finners, and if they repent not, that they will go to hell, is but a vague way of preaching, and will, at best, make buť a vague impreffion. But if you tell them, that to cheat or overreach their neighbours, to lie again it the light of truth, and walk in the paths of cruelty, will bring down upon them certain deftruétion; if you tell them, that whoever is addicted to swearing, drinking, licentiousness, will

, in spite of mercy, pull down the stroke of impending juftice, then you speak to every man's conscience, and every man knows what you mean; and if any spark of ingenuity remain in the bosom of the hearer, this address will carry convic. rion ro his heart, and force him, on his peril, to relinquish either his conscience or his crimes.

" I would not have a sermon to be cro:ided with wit, nor would I with it to be totally void of it. Too much might detract from its gravity ; none at all might render it languid. A dull, infipid discourse, without nerves, without spirit, without unction, though seriously delivered, and superlatively orthodox, makes but a drowsy audience and a drowsy religion ; whereas proper strokes of grave and genuine wit, interspersed at proper distances, like stars in the firmament, give life and vivacity to a performance, and stimulate the attention of an audience.

6 I would not have a preacher to be a servile imitator, Servile imitation supposes the want of originality, which derogates from the merit of the man, and, of consequence, from the merit of the preacher.

" I would not have a preacher to borrow much, Borrowing from abroad fupposes a deficiency at home, and a deficiency at home leads to contempt from abroad. Few are efteemed, who are much, in any fense, on the borrowing hand. Besides, he who retails old, parched, second hand preachings, cannot fo properly be called a fermon-maker, as a fermon-broker,

"I would not have a preacher to be a flave to his papers. For my own part, I see no intrinsic evil in them, and am sorry, that the prejudices of our country are foftrong againīt the use of them. Yet I cannot help thinking, that he, who pays little attention to his notes, delivers his sentiments with more grace and energy, than he who flavishly confults them ; but if a man's memory does not serve him to repeat distinctly, it is better to read, than to repeat ungracefully.

“ I would not have a minister to be long in his performances, Long preachings are a certain mark of a bad preacher, who makes up in quantity, what he lacks in quality. A short preacher generally says more in half an hour, than a long one does in half a day. And to say the truth, I know nothing that tedious preacht ings are good for, but to make one half of an audience defert the church, and the other half fall asl ep when they are in it.

“ I would with a preacher to have all his discourses seasoned with the spirit of the gofpel. The gospel is one of those things, of which a preacher should not be ashamed.

« With regard to manner, an easy, elegant address is to be wished for, pomp to be avoided, and rather no action thap too much.


In this respect, event aukwardness is preferable to parade. The reafon is ihis; aukwardness may be complexional, or proceed from unacquaintance with the world; but parade ever flows from a desire of being conspicious upon falfe grounds.

" A good preacher diversifies his manner according to the diversity of his subjects, bur, upon the whole, is grave and solemn, and ever at the remotest diftance from any thing that is light and trifling; as he knows that a ludicrous face is the most unbecoming that can possibly be put upon a serious religion.

“ The fourth preservative against contempt in a minister, is to be a good man. This is the last qualification, and, I may

add, the best. This is the top and crowning point, which finally completes the character. Without this, the deepest penetration of mind degenerates into a worthless fagacity, which transforms the image of God into the image of the Devil. Without this, the artificial subtleties of philofophy are but the scaffolds of pedantry, or the props of vice. Without this, the sublimest exercions of eloquence are but founding brass and tinkling cymbals, “like the tale of an idiot, full of found and fury, fignifying nothing." But an uniform sublimity of conduct gives a brilliancy to each perfection, and sheds a lustre on each accomplishment.

“ It is true, specious and showy endowments may aftonith the croud, and make the vulgar stare; but it is the native comp'exion of the mind which fixes the value of the man, and the confirmed

tors, the liberal sentiments of love and esteem. The heart is the true standard of the character; the life is the transcript of the heart. Our principles are the springs of our actions ; oir actions are the touchstones of our principles.

“ A minifter, therefore, if he wishes for respect, must join to the qualities of a good head, the best of all qualities, a good heart; and prove his being possefled of it, by a good life : for a tree is known by its fruit, and a fountain by its streams. Vice in a public character is the production of a monstrous birth, and cannot be viewed but with horror. But in sterling worth there is a kind of magnetism, which attracts, at once, the eye and heart of the be. holder; nay, may I be allowed the boldness of the thought, there is a kind of omnipotence in fteady virtue, which compels man. kind to respect it, even against their will.

“ A minister, destitute of truth and candour, is the most worthless thing in nature, the most despicable character on earth. He is a double-minded man, a fervant of two masters ; in the pulpit, the servant of God; out of it, the servant of the devil. He is the center of two contradictions; he preaches against his life, and lives against his preaching; by profeffion a faint, and by practice a miscreant. What can be so locking to the sentiments of mankind, us to hear a drunkard preach against drunkenness,' a miser against covetousness, a debauchee against licentiousness, or a fatyriit against revenge? Nature cries shame on such hypocrisy, and the man's heart muti give the lie to his tongue. The com.


mon feelings of men must revolt at fuch duplicity, and their coma mon sense exclaiin againit such barefaced inipudence.

“ A minister, then, in order to procure respect, malt be a good man. For it will not do for a man to be at variance with himself, his practice to be opposite to his profession, and his pretended principles the reverse of his real ones. A version, hatred, contempt, must ever be the consequence of such base and disengenuous conduct.

“ I, therefore, repeat it once more, and indeed it cannot be foo often repeated, à minister, in order to procure respect, must be a good man. But when I say this, I do not wish to give you the idea of a man of a morose and gloomy disposition, who is an enemy to the amusements of innocence, and dead to the pleafures of life; a man whose face is wrapped up in the clouds of melan. choly, and on whose tongue the cant of religion ever dwells: Alas! these are but the splendid enlignis of hypocrify, and often indicate the absence of religion. There may be much religion in the look, when there is but little in the heart; there may be much Now, when there is but little substance. True goodness, like true happiness, does not affect the pomp and splendor of a glit. tering outside ; but, substantial in its nature, disdaios to countera feit appearances. One is apt to suspect a man's goodness to be theatrical, when of his goodness he is perpetually making theatrical displays. A good man never wears the garb of more folemnity than he possesses, nor wishes to possess more than is racional. He does not distort the features of his mind or face, to affume a borrowed look; because he knows, that whatever is itrained is unnatural, and whatever is unnatural is disgusting.

“ But, by a good man, I wish to give you the idea of a man of steady faith, unaffected piery, rational benevolence, and inflexible integrity; whose ferinons are the picture of his life, and whose life is a commentary on his sermons; whose foul is superior to the gross indulgences of vice, and whose affections are refined by the sublime entertainments of virtue.

• In short, a minifter should be religious, but not noisy; pious, but not peevish; devout, but not morose ; serious, but not superftitious : he should be humble, but not grovelling ; chafte, but not monkish ; temperate, but not too abstemious; charitable, but not oftentatious : he should have gravity without gloominess, and chearfulness without levity: he should be good-natüred, but not filly ; obliging, but not officious; focial, but not common : he he should have affability without meanness, complaifance without fawning, and apparent opennels, but in fome cases a real reserve. He should temper the dignity of the minifter with the familiarity of the man, the fpirit of the gentleman with the candour of the christian, the wisdom of the serpent with the innocence of the dove.

“ This affemblage of amiable qualities will fecure him universal respect. His character will be respected while he lives, his memory will be respected when he dies; and in that country where death is an eternal ftranger, he will be respected by angels, he will be respected by God. O goodness, thou queen of beauties ! who would not wish to pofless thy charms ? Who would not with to be clothed with thy honours ? Who would not wish to wear thy crown ?


" Now, my reverend fathers and brethren, to relieve your patience, upon which, I am afraid, I have already enchroached, I will trust to your own prudence the application of what has been advanced, and will conclude a long discourse with a short observation. Let us respect ourselves, then men will respect us; let us revere our character, then men will revere it. Dignified, as we are, with the illustrious title of ambassadors from God, let us discover sentiments worthy of our exalted master, and actions worthy of our exalted character, Let our minds be stored with useful knowledge, and our lives be adorned with active virtue. Whatever we let flip, let us hold fast our integrity, and with approving consciences return to the dust. Then, when the grave shall restore its facred trust, the sea give up its dead, and earth and hell release their prisoners, saints shall embrace us with celestial love, angels welcome us to their sweet society, the Redeemer set on our heads the immortal crown, the Kings of Kings become our refuge, and the God of Gods himself our everlalling habitation. Amen!"

[To be concluded in our next.)

Letters from an English Traveller [Martin Sherlock, Esq.]

trànslated from the French, originally printed at Geneva. With Notes, 4to. Cadell.

If our traveller at aiming at ease, had not fallen into the careless, we should with pleasure have considered him the legitimate, literary son of Montagne; as his letters bear such a resemblance to those of that celebrated writer.

His judgment as a critic deserves commendation; his candour every praise, and for delicacy of compliment he claims our admiration.

We extract his first letter : because it contains some circumstances that should immortalize the man who is, so juftly, the admiration of all Europe--the King of Pruffia.

BERLIN, Oat, 10, 1777 “ The King of Pruffia is every where known as a great king, a great warrior, and a great politician; but he is not every where known as a great poet and a good man. Marcus Aurelius, Ho. race, Machiavel, and Cæsar have been his models, and he has almost surpassed them all, I have never heard of a human be. You. XI.



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ing that was perfe&t: this monarch also has his faults ; but take bim for all in all, he is the greatest man that ever existed.

"' At the beginning of his life he published his Anti-Machiavel, and this was one of the completest strokes of Machiavelism that ever was made. It was a letter of recommendation of himself that he wiote to Europe at the instant when he formed the plan of seizing Silesia.

" To his subje£ts he is the justeft of sovereigns; to his neighbour's he is the most dangerous of heroes; by the former he is adored, by the latter he is dreaded. The Prussians are proud of their Great Frederick, as they always style him. They speak of him with the utmost freedom, and at the same time that they criticise severely fome of his tastes, they give him the highest eulogiums. He was told that some one had spoken ill of him. He alked if that person had 100,000 men? He was ansivered, No.

Very well,' said the king, I can do nothing; if he had :00,000 men, I would declare war against him.'

“The character of this age, in which men are the most mistaken, is this prince; and the reafon is, that they confound two parts of his character, and form only one opinion on two points, each of which requires a separate opinion. The King of Pruffia has occalioned the death of some thousands of men; and yet the King of Pruffia is a merciful, tender, and compassionate prince. This seems a contradiction, but it is a certain cruth. He must first be considered as a conqueror, where he is not fuffered to listen to the voice of humanity. When heroism is out of the question, we must examine the man. It will be said that this is a subtlety. I deny it, and appeal to history: What clemency is more generally acknowledged than that of Julius Cæfar? What conqueror has shed more blood ?

I own to you, that, when I entered Prussia, I had fome prejudices against the king: these are the reasons that made me change my opinion.

“ He was forced to marry the queen, and though he has never lived with her, she loves him, because he has always treated her with respect, and has always had a regard for her. She has a palace at Berlin, and another at Schenhausen, where the palles the summer. Her court, which she holds twice a week, is bril. liant and numerous, because it is known that the king is fenfible of the attention that is thewn her. She has some hesitation in her speech ; but he is the best princess in the world, and the king esteems her highly.

“ The princess Amelia is oppressed with infirmities and years. She has lost the use of one arm and the fight of one eye. She has wit and an improved understanding; and the king never goes to Berlin for five hours but he passes three with this fister.

“ The following incident was related to me by her Royal Highness the reigning Duchess of Brunswick : While she had the small-pox, the king went to see her ; me was thought to be in great danger; he threw himself on his knees by her bed-fide, ,


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