still held her court on the banks of the Ilissus', and', from the country of Homer', gave laws to the world'. The light which the blind old man of Scio had kindled in Greece', shed its radiance over Italy'; and thus did he awaken a second nation into intellectual existence'. And we may form some idea of the power which this one work', to the present day', has exerted over the mind of man', by remarking', that "nation after nation', and century after century', have been able to do little more than transpose his incidents', new-name his characters', and paraphrase his sentiments'.'

But', considered simply as an intellectual production', who will compare the poems of Homer with the Holy Scriptures of the Old and New Testament'? Where', in the Iliad', shall we find simplicity and pathos which shall vie with the narrative of Moses', or maxims of conduct to equal in wisdom the Proverbs of Solomon', or sublimity which does not fade away before the conceptions of Job', or David', of Isaiah', or St. John'? But I cannot pursue this comparison'. I feel that it is doing wrong to the mind which dictated the Iliad', and to those other mighty intellects on whom the light of the holy oracles never shined'. Who that has read Homer's great poem', has not observed how he strove in vain to give dignity to the mythology of his time'? Who has not seen how the religion of his country', unable to support the flight of his imagination', sunk powerless beneath him? It is in the unseen world where the master spirits of our race breathe freely', and are at home'; and it is mournful to behold the intellect of Homer', striving to free itself from the conceptions of materialism', and then sinking down in hopeless despair', to weave idle tales about Jupiter and Juno', Apollo and Diana'. But the difficulties under which he laboured', are abundantly illustrated by the fact', that the light which he poured upon the human intellect', taught other ages how unworthy was the religion of his day', and of the man who was compelled to use it'. "It seems to me'," says Longinus', , "that Homer', when he ascribes dissensions', jealousies', tears', imprisonments', and other afflictions to his deities', as much as was in his power', makes the men of the Iliad'.. gods', and the gods'.. men'. To man', when afflicted', death is the termination of evils'; but he makes not only the nature', but the miseries', of the gods', eternal'."

If', then', so great results have flowed from this one effort of a single mind', what may we not expect from the combined efforts of several', at least', his equals in power over the human •Radễ ấnse. Sentshủrẻ. Poêmz–not, pomze. Duz Lớn-jnus.

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 supernatural efforts of pre-eminent geniuses', who "spake as they were moved by the Holy Ghost'?"

SECTION V.

St. John, Chapter IX.

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, and washed', and came' . . sêêing'.

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 hê': others said', He is like him': but he said', I am he'. Therefore 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'.

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 sêè'. There

aPa'rênts-not, pâr'unts. bin him"-not, in im. "of him"-not, aw vim. THer'fore. A-gèn'.

e

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 a division among them'.

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 son', 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'. Therefore1 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 see'.

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 hear': 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

THer'fore. A-gèn'. Dåth. "Revil'd him"-not, revile dim. Herd Dåst.

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

Judje'ment-not, judge'munt. Hẻrd. ments. eDuz. ‘Ekgtempỏ-rể.

In-dif'får-ênt. dAt-tǎne'.

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.

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 degenerated 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 slug. gishness 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

a En-doù'ments-not, munts. Ek's&l'lense-not, lunse. En-kůr'rij'ment. In'tèr-est-ing. Sên'tě 'ments.

ment.

Im-prove'