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and purpose to exalt it, by every aid consistent with its freedom. These views I conceive are to mix with all others, and without them all others fail to promote a generous virtue. Is it said, that the minister's proper work is, to preach Christ and not the dignity of human nature ? I answer, that Christ's greatness is manifested in the greatness of the nature which he was sent to redeem; and that his chief glory consists in this, that he came to restore God's image where it was obscured or effaced, and to give an everlasting impulse and life to what is divine within us. Is it said, that the malignity of sin is to be the minister's great theme? I answer, that this malignity can only be understood and felt, when sin is viewed as the ruin of God's noblest work, as darkening a light brighter than the sun, as carrying discord, bondage, disease, and death into a mind framed for perpetual progress towards its Author. · Is it said, that terror is the chief instrument of saving the soul ? I answer, that if by terror, be meant a rational and moral fear, a conviction and dread of the unutterable evil incurred by a mind which wrongs, betrays, and destroys itself, then I am the last to deny its importance. But a fear like this, which regards the debasement of the soul as the greatest of evils, is plainly founded upon and proportioned to our conceptions of the greatness of our nature. The more common terror, excited by vivid images of torture and bodily pain, is a very questionable means of virtue. When strongly awakened, it generally injures the character, breaks men into cowards and slaves, brings the intellect to cringe before human authority, makes man abject before his Maker, and, by a natural reaction of the mind, often terminates in a presumptuous confidence, altogether distinct from virtuous self-respect, and singularly hostile to the unassuming,

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charitable spirit of Christianity. The preacher should rather strive to fortify the soul against physical pains, than to bow it to their mastery, teaching it to dread nothing in comparison with sin, and to dread sin as the ruin of a noble nature.

Men, I repeat it, are to be quickened and raised by appeals to their highest principles. Even the convicts of a prison may be touched by kindness, generosity, and especially by a tone, look, and address, expressing hope and respect for their nature. I know, that the doctrine of ages has been, that terror, restraint, and bondage are the chief safeguards of human virtue and peace. But we have begun to learn that affection, confidence, respect, and freedom are mightier as well as nobler agents. Men can be wrought upon by generous influences. I would that this truth were better understood by religious teachers. From the pulpit generous influences too seldom proceed. In the church men too seldom hear a voice to quicken and exalt them. Religion, speaking through her public organs, seems often to forget her natural tone of elevation. The character of God, the principles of his government, his relations to the human family, the purposes for which he brought us into being, the nature which he has given us, and the condition in which he has placed us, these and the like topics, though the sublimest which can enter the mind, are not unfrequently so set forth as to narrow and degrade the hearers, disheartening and oppressing with gloom the timid and sensitive, and infecting coarser minds with the unhallowed spirit of intolerance, presumption, and exclusive pretension to the favor of God. I know, and rejoice to know, that preaching in its worst forms does good; for so bright and piercing is the light of Christianity, that it penetrates in a measure the thick

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est clouds in which men contrive to involve it. But that evil mixes with the good, I also know ; and I should be unfaithful to my deep convictions, did I not say, that human nature requires for its elevation, more generous treatment from the teachers of religion.

I conclude with saying, let the minister cherish a reverence for his own nature. Let him never despise it even in its most forbidding forms. Let him delight in its beautiful and lofty manifestations. Let him hold fast as one of the great qualifications for his office, a faith in the greatness of the human soul, that faith, which looks beneath the perishing body, beneath the sweat of the laborer, beneath the rags and ignorance of the poor, beneath the vices of the sensual and selfish, and discerns in the depths of the soul a divine principle, a ray of the Infinite Light, which may yet break forth and shine as the sun' in the kingdom of God. Let him strive to awaken in men a consciousness of the heavenly treasure within them, a consciousness of

possessing what is of more worth than the outward universe. Let hope give life to all his labors. Let him speak to men, as to beings liberally gifted, and made for God. Let him always look round on a congregation with the encouraging trust, that he has hearers prepared to respond to the simple, unaffected utterance of great truths, and to the noblest workings of his own mind. Let him feel deeply for those, in whom the divine nature is overwhelmed by the passions. Let him sympathize tenderly with those, in whom it begins to struggle, to mourn for sin, to thirst for a new life. Let him guide and animate to higher and diviner virtue those, in whom it has gained strength. Let him strive to infuse courage, enterprise, devout trust, and an inflexible will, into men's labors for their own perfection. In one word, let him cherish an unfaltering and growing faith in God as the Father and quickener of the human mind, and in Christ as its triumphant and immortal friend. That by such preaching he is to work miracles, I do not say. That he will rival in sudden and outward effects what is wrought by the preachers of a low and terrifying theology, I do not expect or desire. That all will be made better, I am far from believing. His office is, to act on free beings, who after all must determine themselves ; who have power to withstand all foreign agency; who are to be saved, not by mere preaching, but by their own prayers and toil. Still I believe that such a minister will be a benefactor beyond all praise to the human soul. I believe, and know, that on those, who will admit his influence, he will work deeply, powerfully, gloriously. His function is the sublimest under heaven ; and his reward will be, a growing power of spreading truth, virtue, moral strength, love, and happiness, without limit, and without end.

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DISCOURSE

AT THE DEDICATION OF DIVINITY HALL.

CAMBRIDGE, 1826.

LUKE IV. 32.

HIS WORD WAS WITH POWER.

God accept

We are assembled to set apart and consecrate this building to the education of teachers of the christian religion. Regarding, as we do, this religion as God's best gift to mankind, we look on these simple walls, reared for this holy and benevolent work, with an interest, which more splendid edifices, dedicated to inferior purposes, would fail to inspire. We thank God for the zeal which has erected them. We thank him for the hope, that here will be trained, and hence will go forth, able ministers of the New Testament. our offering and fulfil our trust. May he shed on this spot the copious dew of his grace, and compass it with his favor as with a shield.

To what end do we devote this building ? How may this end be accomplished? These questions will guide our present reflections.

To what end is this edifice dedicated? The answer to this question may be given in various forms, or expanded into various particulars. From this wide range of topics, I shall select one, which, from its comprehensiveness and importance, will be acknowledged to de

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