demption, shall be revealed: all the records both of time and eternity shall be opened and explained.

'We already know, in some measure, the charms of novelty, and feel the delight which arises from the contemplation of objects new, grand, and beautiful. Let us imagine then, if we can, the pleasing sensations we shall experience, the high transports we shall feel, when other and unseen worlds shall be disclosed to our view, and all the glories of the celestial paradise beam on our wondering eyes.-Such a felicity, even in prospect, enlarges the mind, and fills it with emotions which, while it feels, it cannot express.

'That our intellectual powers, in a future state, shall really be thus amazingly enlarged, is not a matter of mere conjecture; it is what experience, and reason, and revelation, lend their combined aid to confirm. Experience teaches us, that activity is essential to mind, and necessary to true enjoyment. Reason tells us, that the acquisition of knowledge, particularly that which respects the works and ways of the Most High, is the noblest exercise in which the active powers of the mind can be employed, and a source of the most refined enjoyment of which an intellectual being is capable. And to confirm the dictates of reason, revelation assures us, that "now we know only in part; but that hereafter that which is in part shall be done away;-that now we see through a glass darkly; but that then we shall see God face to face, and know him even as also we are known."-Blissful perfection! most amazing exaltation! While the men of the world walk in a vain show, and tire themselves in folly,-Oh! let us expatiate wide in the fields of wisdom, explore the traces of infinite beauty, the impressions of celestial majesty,-lose ourselves in the depths of unutterable grace, the knowledge of the adorable Jesus, and thus taste in time the pleasures of eternity.'

Mercy-Shakspeare.

"The quality of mercy is not strained;
It droppeth as the gentle rain from heaven
Upon the place beneath: it is twice bless'd,

It blesseth him that gives and him that takes.
'Tis mightiest in the mightiest: it becomes
The throned monarch better than his crown:
His sceptre shows the force of temporal power,
The attribute to awe and majesty,
Wherein doth sit the dread and fear of kings;
But
mercy is above the sceptered sway,―

It is enthroned in the hearts of kings,

It is an attribute to God himself;

And earthly power doth then show likest God's
When mercy seasons justice.'

Argument.

Reasons against Anger.-Holland.

'However manly and vigorous anger may sometimes be thought, as a defensive instinct, it is in fact but a weak principle, compared with the sedate resolution of a wise and virtuous man. The one is uniform and permanent, like the strength of a person in perfect health; the other, like a force which proceedeth from a fever, is violent for a time, but it soon leaves the mind more feeble than before. To him, therefore, who is armed with a proper firmness of soul, no degree of passion can be useful in any respect. And to say it can ever be laudable and virtuous, is indeed a very bold assertion. For the most part, we blame it in others; and, though we are apt to be indulgent enough to our own faults, we are often ashamed of it even in ourselves. Hence, it is common to hear men excusing themselves, and seriously declaring they were not angry, when they gave unquestionable proofs to the contrary.

'But do we not commend him who resents the injuries done to a friend or innocent person? Yes, we commend him; yet not for passion, but for that generosity and friendship of which it is the evidence. For, let any one impartially consider which of these characters he esteems the better;his,

who interests himself in the injuries of his friend, and zealously defends him with perfect calmness and serenity of temper; or his, who pursues the same conduct under the influence -of resentment.

'If anger, then, is neither useful nor commendable, it is certainly the part of wisdom to suppress it entirely. We should rather confine it, you tell us, within certain bounds. But how shall we ascertain the limits, to which it may, and beyond which it ought not to pass? When we receive a manifest injury, it seems we may resent it, provided we do it with moderation. When we suffer a worse abuse, our anger, I suppose, may rise somewhat higher. Now, as the degrees of injustice are infinite, if our anger must always be proportioned to the occasion, it may possibly proceed to the utmost extravagance. Shall we set bounds to our resentment, while we are yet calm? How can we be assured, that being once let loose, it will not carry us beyond them? or shall we give passion the reins, imagining we can resume them at pleasure, or trusting it will tire or stop of itself, as soon as it has run to its proper length? As well might we think of giving laws to a tempest; as well might we endeavour to run mad by rule and

method.

'In reality, it is much easier to keep ourselves free from resentment, than to restrain it from going to excess, when it has gained admission; for if reason, while her strength is yet entire, is not able to preserve her dominion, what can she do when her enemy has in part prevailed, and weakened her force? To use the illustration of an excellent author:-we can prevent the beginnings of some things, whose progress afterwards we cannot hinder. We can forbear to cast ourselves down from a precipice: but, if once we have taken the fatal leap, we must descend, whether we will or not. Thus, the mind, if duly cautious, may stand firm upon the rock of tranquillity; but if she rashly forsake the summit, she can scarcely recover herself, but is hurried away downwards by her own passion, with increasing violence.'

Explanatory Instruction.

II. Corinthians. Chap. IV.

V. 1. Seeing we have this ministry, as we have received mercy, we faint not; 2. But have renounced the hidden things of dishonesty; not walking in craftiness, nor handling: the word of God deceitfully; but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.

3. But if our gospel be hid, it is hid to them that are lost: 4. In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

5. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

7. 'But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. 8. We are troubled on every side, yet not distressed; we are per- . plexed, but not in despair; 9. Persecuted, but not forsaken; cast down, but not destroyed; 10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. 11. For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. 12. So then death worketh in us, but life in you.

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13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; 14. Knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. 15. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

16. For which cause we faint not; but though our outward

man perish, yet the inward man is renewed day by day. 17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.'

Humane Sentiment.

Hymn.—Mrs. Barbauld.

'Blest is the man whose softening heart

Feels all another's pain;

To whom the supplicating eye

Is never raised in vain ;—

Whose breast expands with generous warmth,

A brother's woes to feel,

And bleeds in pity o'er the wound

He wants the power to heal.

He spreads his kind supporting arms
To every child of grief :

His secret bounty largely flows,

And brings unasked relief.

'To gentle offices of love

His feet are never slow:

He views, through mercy's melting eye,
A brother in a foe.'

" Lively Movement.'

This modification of utterance belongs to all animated composition, whether narrative, descriptive, or didactic. It implies vivid emotion or sentiment, as the prompting cause of a quicker movement of voice, than belongs to merely moderate feeling and expression. The frequent practice of the subjoined examples, will serve to impart animation to the voice, in appropriate passages. The error to be guarded against, in these exercises, is that of not coming fully up to the standard