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heart'? If that one genius', though groping in the thick dark. ness of absurd idolatry', wrought so glorious a transformation in the character of his countrymen', what may we not look for from the universal dissemination of those writings on whose authors was poured the full splendour of eternal truth'? If unassisted human nature', spell-bound by a childish mythology', has done so much', what may we not hope for from the super natural efforts of pre-eminent geniuses', who "spake as they were moved by the Holy Ghost'?"

SECTION V.

St. John, Chapter 1X.

AND', as Jesus passed by', he saw a man that had been blind from his birth'. And his disciples asked him', saying', Master', who did sin', this man', or his parents', that he was born blind? Jesus answered', Neither hath this man sinned', nor his parents': but', that the works of God should be made manifest in him'. I must work the works of him that sent me', while it is day': the night cometh when no man can work'. As long as I am in the world', I am the light of the world'.

When he had thus spoken', he spit on the ground', and made clay of the spittle', and anointed the eyes of the blind man with the clay', and said unto him', Go', wash in the pool of Siloam', (which is', by interpretation', Sent'.) He went his way', therefore',d and washed', and came'. . sêêing'.

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The neighbours', therefore', and they that before had seen him', and knew that he was blind', said', Is not this he that sat and begged'? Some said', This is he': others said', He is like him': but he said', I am he'. Therefored said they unto him', How were thine eyes opened'? He answered and said', A man that is called Jesus', made clay', and anointed mine eyes', and said unto me', Go to the pool of Siloam', and wash'. And I went and washed', and I received my sight'. Then said they unto him', Where is he'? He said', I know not'.

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They brought to the Pharisees him that aforetime was blind'. And it was the Sabbath day when Jesus made the clay', and opened his eyes'. Then', again', the Pharisees also asked him how he had received his sight'. He said unto them', He put clay upon mine eyes', and I washed', and do sêê'. There

Parents-not, pâr'unts. b" in him”-not, in im. "of him”—not, aw vim, dтhẻr'fòre. A-gen',

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fore said some of the Pharisees', This man is not of God', because he keepeth not the Sabbath day'. Others said', How can a man that is a sinner', do such miracles'? And there was Ia division among them'.

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They say unto the blind man again', What sayest thou of = him', that he hath opened thine eyes'? He said', He is a prophet'. But the Jews did not believe concerning him', that he had been blind', and received his sight', until they called the parents of him that had received his sight'. And they asked them', saying', Is this your son' who', ye say', was born blind? How then doth he now sêê'? His parents answered them and said', We know that this is our sôn', and that he was born blind': but by what means he now seeth', we know not'; or who hath opened his eyes', we know not'. He is of age': ask him. He shall speak for himself'.

These words spake his parents', because they feared the Jews': for the Jews had agreed already', that if any man did confess that he was Christ', he should be put out of the synagogue'. Therefore said his parents', He is of age': ask him'.

Then again' called they the man that had been blind', and said unto him', Give God the praise': we know that this man is a sinner'. He answered and said', Whether he is a sinner or not', I do not know': one thing I know', that', whereas', I was blind', now I sêê'.

Then said they to him again', What did he to thee'?-how opened he thine eyes'? He answered them', I have told you already', and ye did not hêar': Wherefore would ye hear it again? will ye also be his disciples'?

Then they reviled him', and said', Thou art his disciple'; but we are Moses' disciples'. We know that God spake unto Moses'; as for this fellow', we know not whence he is'. The man answered and said unto them', Why', herein is a marvellous thing', that ye know not whence he is', and yet', he hath opened mine eyes'. Now we know that God heareth not sinners': but if any man be a worshipper of God', and doeth his will', him he heareth'. Since the world begân has it not been heard that a man opened the eyes of one that was born blind'. If this man were not of God', he could do nothing'. They answered and said unto him', Thou wast altogether born in sins', and dost thou teach us'? And they cast him out'.

Jesus heard that they had cast him out': and when he had found him', he said unto him', Dost thou believe on the Son

THèr'fore. A-gên'. Důth. d«Revil'd him”—not, revile dim. Hêrd. 'Dust.

of God'? He answered and said', Who is he', Lord', that I may believe on him? And Jesus said unto him', Thou hast both seen him', and it is he that talketh with thee'. And he said', Lord', I believe'.-And he worshipped him'.

And Jesus said', For judgment I am come into this world'; that they who see not', may see', and that they who see', may be made blind'. And some of the Pharisees that were with him', heard these words', and said unto him', Are we blind also'? Jesus said unto them', If ye were blind', ye would have no sin'; but now ye say', We sêê': therefore your sin remaineth'.

SECTION VI.

Industry necessary to the Attainment of Eloquence.-WARE.

THE history of the world is full of testimony to prove how much depends upon industry. Not an eminent orator has lived but is an example of it. Yet, in contradiction to all this, the almost universal feeling appears to be, that industry can effect nothing, that eminence is the result of accident, and that every one must be content to remain just what he may happen to be. Thus, multitudes, who come forward as teachers and guides, suffer themselves to be satisfied with the most indifferent attainments, and a miserable mediocrity, without so much as inquiring how they may rise higher, much less, making any attempt to rise. For any other art they would have served an apprenticeship, and would be ashamed to practise it in publick before they had learned it. If any one would sing, he attends a master, and is drilled in the very elementary principles; and it is only after the most laborious process that he dares to exercise his voice in publick. This he does, though he has scarcely any thing to learn but the mechanical execution of what lies in sensible forms before the eye. But the extempore speaker, who is to invent, as well as to utter, to carry on an operation of the mind, as well as to produce sound, enters upon the work without preparatory discipline, and then wonders that he fails! If he were learning to play on the flute for publick exhibition, how many hours and days would he spend in giving facility to his fingers, and in attaining the power of the sweetest and most expressive execution! If he were devoting himself to the organ, how many months and years would he labour, that he

Jůdje'ment-not, judge'munt. bHerd. In-dif'får-ênt. ments. eDůz. Eks-tèm'po-rẻ.

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might know its compass, and become master of its keys, and be able to draw out, at will, all its various combinations of harmonious sound, and its full richness and delicacy of expression! And yet, he will fancy that the grandest, the most various, and the most expressive of all instruments-an instrument which the infinite Creator has fashioned by the union of an intellectual soul with the powers of speech, may be played upon without study or practice. He comes to it a mere, uninstructed tyro, and thinks, at once, to manage all its stops, and command the whole compass of its varied and comprehensive power! He finds himself a bungler in the attempt; is mortified at his failure, and settles it in his mind forever, that the attempt is unavailing.

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Success in every art, whatever may be the natural talent, is always the reward of industry and pains. But the instances are many, of men, of the finest natural genius, whose beginnings have promised much, but who have wretchedly degen. erated as they advanced, because they trusted to their gifts, and made no efforts to improve upon them. That there have never been other men of equal endowments with Demosthenes and Cicero, none would venture to suppose; but who have so devoted themselves to their art, or who have become their equals in excellence? If those great men had been like others, content to continue as they began, and had never made their persevering efforts for improvement, what would their countries have been benefited by their genius, or the world have known of their fame? They would have been lost in the undistinguished crowd that sunk to oblivion around them. Of how many more will the same remark prove true; and what encouragement, is thus given to the industrious! With such encouragement, then, how inexcusable is that negligence which suffers the most interesting and important truths to seem heavy and dull, and fall ineffectual to the ground, through mere sluggishness in their delivery! How unworthy of one who performs the high functions of a religious instructer, upon whom depend, in a great measure, the religious knowledge, and devotional sentiments, and final character, of many fellow-beings, to imagine, that he can worthily discharge this great concern, by occasionally talking for an hour, he knows not how, and in a manner which he has taken no pains to render correct, impressive, and attractive; and which, merely through want of that command over himself which study would give, is im

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En-dòù'ments-not, munts. Ek'sel'lênse-not, lunse. ment, En-kår'rij'ment. In'tèr-èst-ing. 'Sen'tè 'ments

Im-prove'

methodical, verbose, inaccurate, feeble, trifling! It has been said of the good preacher, that "truths divine come mended from his tongue." Alas! they come ruined and worthless from such a man as the one here described. They lose that holy energy, by which they are to convert the soul and purify man for heaven, and sink, in interest and efficacy, below the level of those principles which govern the ordinary affairs of this lower world.

SECTION VII.

On Eloquence.-WIRT.

TELL me', then', you who are capable of doing it', what is this divine eloquence? What the charm by which the orator binds the senses of his audience';-by which he attunes', and touches', and sweeps the human lyre', with the resistless sway' and master hand of a Timotheus'? Is not the whole mystery comprehended in one word'.. SYMPATHY'? I mean', not merely that tender passion which quavers the lip', and fills the eye', of the babe when it looks on the sorrows and tears of another', but that still more delicate and subtile quality by which we passively catch the very colours', momentum', and strength of the mind to whose operations we are attending'; which con verts every speaker to whom we listen', into a Procrustus', enables him', for the moment', to stretch or lop our faculties to fit the standard of his own mind'.

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If there is not something of this secret intercourse from spirit to spirit', how does it happen that one speaker shall gradually invade and benumb all the faculties of my soul', as if I were handling a torpedo'; while another shall awaken and arouse me', like the clangour of the martial trumpet'? How does it happen', that the first shall infuse his poor spirit into my system', lethargize my native intellect', and bring down my powers exactly to the level of his own'? or that the last shall descend upon me like an angel of light', breathe new energies into my frame', dilate my soul with his own intelligence', exalt me into a new and nobler region of thought', snatch me from the earth at pleasure', and wrap me to the seventh heaven'? And', what is still more wonderful', how does it happen that these different effects endure so long after the agency of the speaker has ceased'? insomuch', that if', after listening to the first speaker', I sit down to any intellectual exercise', my performance shall be unworthy even of me', and the numb-fish

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