must be acquainted with the actual world. You must see and study man as he is. You must become acquainted with the rules which regulate social intercourse, as exemplified in polished christian society. You must even become acquainted with "the world which lieth in wickedness," and know something of the laws which govern the intercourse of those who make no profession of religion, that you may know how to understand and treat them; how to meet them on their own ground, and to adopt the best methods of conciliating and gaining them. You must not, for a moment, suppose that what is called a knowledge of the world, necessarily implies conformity to it. All that it implies, and all that I would recommend, is such an acquaintance with the assemblage of fucts in relation to this subject, as will enable you to adopt them where they are good, or indifferent; to avoid them where they cannot be defended; and to make the whole subservient to the interest of your Divine Master.

Do you ask me, how the "knowledge of the world" of which I speak is to be obtained? I answer,-Not from books; they cannot teach it; though they may make useful suggestions, and may put you on the proper track for learning: which alone is the humble office I assign to this little volume. Neither can parents always teach it; for frequently they possess it not themselves; and even when they do possess it, it is incomparably more dif ficult to be conveyed to others, than any species of

book knowledge that can be named. Nor is it to be learned even by going continually into society, as many have done, who, nevertheless, were as ignorant of mankind at the end of a long life, as they were when they entered on their course.-But if you desire to learn it, you must, first of all, be in good earnest in paying close attention to the subject. You must feel its importance. While you study carefully the best examples left on record in the sacred Scriptures, you must study, with no less care, the living and acting world around you. You must have an eye and an ear on the watch for in struction respecting it, every day that you live, and in every company that you enter. You must watch with especial vigilance, every part of the manners, deportment, and conversation of the wise, the virtuous and the polished with whom you may happen to associate from time to time. The true reason why so many are in the world, and even, sometimes, in the polite and great world, for threescore years together, without gaining a particle of what we call real"knowledge of the world,"-no doubt is, that they have always passed along through society either with so much levity and inattention, or with so much hebetude of feeling, as to this particular point, that they have observed nothing, and, of course, learned nothing. They have, therefore, closed their career, in old age, just as ignorant, in this respect, as they were in the tenderest boyhood. In short, if men have not the knack of closely observing, and the faculty also of laying up their experience,

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and profiting by their observation, I know of no way in which they can hope to become tolerable adepts in the science of human nature, however ample and long continued the external advantages which they may enjoy.

Do you ask me, of what real importance, after all, well regulated and polished manners can be, to a man engaged in an employment so elevated and momentous as that of a minister of the gospel? Is it not a matter, perhaps you will inquire, rather too small to engage the attention of one, whose time and talents ought to be occupied about much more exalted things? That a clergyman ought not, and, consistently with his usefulness, cannot, have manners either glaringly ridiculous, or grossly offensive, you will say, you allow: but where is the great advantage of pushing the cultivation of the exterior beyond this negative character? I have often heard suggestions of this kind; but am deliberately of the opinion that they are founded in false and narrow views of human nature, and of human society.

For, in the first place, with respect to large numbers of those with whom clergymen, as well as others, are called to associate, they look quite as much, if not more, to manners than to solid worth. They are poor judges of talents, learning, prudence, and even piety; but of easy, mild, respectful, amiable manners, every one is a judge; and, of course, every one is capable of being favourably impressed by them. Can there be, then, a more obvious dictate, both of policy and duty, than to cultivate that which to mul

titudes is more attractive than real merit; which secures to merit a hearing, and an influence which it would not otherwise obtain; and which will be likely, in many cases, to open a door to usefulness, which, without it, would, in all probability, have continued impenetrably closed? In repeated instances, have I known men of weak minds, and of small information, but of remarkably fascinating manners, carry all before them, in circles of society, into which men of far higher qualifications, both intellectual and moral, but defective in the attractions of manner, were scarcely able to obtain admittance. A soft, insinuating address has, a thousand times, rendered its possessor triumphant, when, upon every principle of truth and justice, he ought to have failed.

But, in the second place, it is not only true that, in very large portions of society, a well regulated manner is every thing; atoning for the want both of virtue and knowledge, and frequently superseding the highest worth; but it has more influence, even with the most discerning and virtuous, than is commonly imagined. To every human being, that which is intrinsically excellent, appears doubly attractive when presented in a pleasing manner. Truth, even to those who know it to be truth, finds a more cordial welcome; and duty, even among its most sincere and enlightened friends, commands a more ready obedience, when they are clothed in an attractive garb, and speak in alluring accents. That the very same words, which, when uttered by some, are intolerably offensive, when spoken in the mild respect

ful manner of others, are welcome and even delightful; that the very same action, which, performed by some, is censured, when performed by others, of perhaps, less talent or virtue, is lauded to excess; are among the most notorious facts in human life; and that not in the circles of the ignorant and unprincipled only; but also in those of the most estimable portions of mankind.

How is it possible, then, for a thinking man to consider the subject on which I address you as unworthy of his regard, or as even of small importance? To adopt this opinion, is equally to oppose reason and experience, and to set at naught some of the most precious means of gaining access to the human heart.

Let me entreat you to remember, too, that those who bear the office to which you aspire, stand more peculiarly in need of the aid which polished and attractive manners furnish, than any other class of men. To them the use of "carnal weapons" is interdicted. They neither have, nor ought to have, as ministers, any other influence in society, than that which arises from the sacredness of their office, the excellence of their character, and the attraction of their manners. It is their great business to win men to the love of the truth and of duty by moral means, and among others, by exhibiting in their own temper and lives, the meek, lowly, amiable, and benevolent spirit of the religion which they inculcate. If they fail of doing this, they fail in one of the most important means, of professional success. And yet it is plain that every