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conscience his only companion; that futurity, that unknown land from which no traveller has ever returned, where he knows not whom he shall find, nor what awaits him; that futurity, that fathomless abyss, in which his mind is lost and bewildered, and into which he must now plunge, ignorant of his destiny; that futurity, that tomb, that residence of horror, where he must now occupy his place amongst the ashes and the carcasses of his ances tors; that futurity, that incomprehensible eternity, even the aspect of which he cannot support; that futurity,in a word, that dreadful judgment, at which, before the wrath of God, he must now appear, and render account of a life, of which every moment almost has been occupied by crimes.

"Alas! while he only looked forward to this terrible futurity at a distance, he made an infamous boast of not dreading it; he continually demanded, with a tone of blasphemy and derision, Who is returned from it? He ridiculed the vulgar apprehensions, and piqued himself upon his undaunted courage. But from the moment that the hand of God is upon him; from the moment that death approaches near, that the gates of eternity open to receive him, and that he touches upon that terrible futurity, against which he seemed so fortified-ah! he then becomes either weak, trembling, dissolved in tears, raising up suppliant hands to heaven, or gloomy, silent, agi-, tated, revolving within himself the most dreadful thoughts, and no longer expecting more consolation or mercy, from his weak tears and lamentations, than from his frenzies and despair."

" Moderate Movement."

This modification of the "time" of utterance, occurs in the style of the epistles in the New Testament, of hymns of sentiment, essays, lectures, practical and doctrinal discourses, whatever, in a word, falls under the customary rhetorical designation of "didactic" composition. The

character of the "movement," or rate of voice, in the elocution of pieces of this description, is adapted to the comparatively moderate emotions, and, consequently, the unempassioned tones, which pervade their language.

The practice of the following exercises, demands attention to that proper medium of utterance which avoids equally slowness and hurry. Deliberateness and composure are the states of feeling to be expressed in the formation and succession of the sounds of the voice.

Elevated Sentiment.

The Enlargement of our Intellectual Powers.

Savile.

"From the right exercise of our intellectual powers arises one of the chief sources of our happiness. The light of the sun is not so pleasant to the eye as the light of knowledge to the mind. The gratifications of sense yield but a delusive charm, compared with the intellectual joys of which we are susceptible. But these intellectual joys, however refined, are at present much interrupted. However wide the extent of human knowledge, however deep the researches of human wisdom, still it must be confessed, that, in this life, our faculties are exceedingly limited, and our views exceedingly confined. Light, to us, is everywhere mixed with darkness. Wher ever we cast our eyes, or turn our thoughts, we are reminded of our ignorance, are liable to perpetual mistakes, and often fall into them even in our wisest pursuits. But when the day of immortality dawns, all this shall vanish; the encumbrance of flesh and blood shall no longer grieve us, nor the thick shades of ignorance ever more surround us. The happy spirit emancipated, and having left the spoils of mortality behind it, shall be able to comprehend, fully and at once, all the truths and objects which now either come but very partially within, or entirely escape, its observation. Here we are only children, but in heaven we shall arrive at the manhood of our being; and

therefore we justly infer, that the strength and manhood of our intellectual powers then, will surpass, at least, as much what they are now, as the reason and judgment of a man exceed those of a child.

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But however this may be, certain we are, that the faculties with which we are at present blessed, and which are essential to our nature, shall be to a wonderful degree invigorated and improved. They shall be capable of taking in far more copious views, and abundantly larger emanations of God's excellence, nay, of tracing the hidden springs of his mysterious operations. The volumes of nature, of providence, and of redemption, shall be revealed: all the records both of time and eternity shall be opened and explained.

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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 acqui sition 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 maj. esty, - lose ourselves in the depths of unutterable grace, the knowledge of the adorable Jesus, and thus taste in time the pleasures of eternity."

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"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;

An 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 perma. nent, like the strength of a person in perfect health; the other, like a force which proceedeth from a fever, is vio, lent 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 use-` ful 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.

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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 rains, 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 endeavor to run mad by rule and method.

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