Varieties. TRUTH.-Truth will ever be unpalatable to those who are determined not to relinquish error, but can never give offence to the honest and well-meaning: for the plaindealing remonstrances of a friend differ as widely from the rancour of an enemy, as the friendly probe of a surgeon from the dagger of an assassin.-E. W. Montagu. ANGER. To be angry about trifles is mean and childish; to rage and be furious is brutish; and to maintain perpetual wrath is akin to the practice and temper of devils; but to prevent and suppress rising resentment is wise and glorious, is manly and divine. MAXIM.-If we are good, example is the best lustre of virtue; and if we are bad, shame is the best step to amendment. Though sometimes small evils, like invisible insects, inflict great pain, yet the chief secret of comfort lies in not suffering trifles to vex one, and in prudently cultivating an undergrowth of small pleasures, since very few great ones, alas! are let on long leases.-Sharp. RICHES. He that is proud of his riches is a fool. For if he be exalted above his neighbour because he hath more gold, how much inferior is he to a gold mine? how much is he to give place to a chain of pearls or a knot of diamonds?-for certainly that hath the greatest excellence from whence he derives all his pre-eminence above his neighbour.-Jeremy Taylor. INFIDELITY.-Avowed infidelity is seldom, if ever, the result of diligent inquiry, or accurate research, but the entire accompaniment of corrupt principles, a depraved heart, and a vicious life. IDLENESS. The worst vices springing from the worst principles, the excesses of the libertine, and the outrages of the plunderer, usually take their rise from early and unsubdued idleness. ON PRAYER.-It is the voice of the needy to him who alone can relieve them. It is the cry of the sinful, to him who alone can pardon them. It is not eloquence, but earnestness. It is not fine words, nor flowing periods; but it is a deep sense of our guilt, urging us to approach the Saviour, and seek pardon, help, and salvation, with strong crying; it may be, with tears and groanings which cannot be uttered. THE FOLLY OF FRETTING.-Two gardeners, who were neighbours, had their crops of early peas killed by the frost. One of them came to condole with the other. "Ah!" cried he, "how unfortunate! Do you know, neighbour, that I have done nothing but fret ever since? But bless me, you seem to have a fine healthy crop coming. What are these?" "Why these are what I sowed immediately after my loss." "What, coming up already?" said the fretter. "Yes," replied the other; "while you were fretting I was working." DEATH-BED ADVICE OF WALTER SCOTT — When Walter Scott was dying he called his son-in-law, Mr. Lockhart, to him, and said, “Lockhart, I may have but a minute to speak to you. My dear, be a good man; be virtuous-be religious-be a good man. Nothing else will give you any comfort when you come to lie here." The death-bed is a revealer of the heart. No man gives unwise advice or bad counsel here. SUITABLE REPROOF.-A profligate character was one day ridiculing religion; a gentleman present, interrupted him, saying, "Sir, you put me in remembrance of a deaf man ridiculing the charms of music; or a blind man speaking contemptibly of the beauty of colors." PHILIP, king of Macedon, happening to fall down, and viewing (after he rose up) the impression of his body in the dust, "Well," said he, "how much we grasp after, and yet what a small portion of earth will contain us." ARTAXERXES used to say, that "It was a proof of a generous soul to receive a small present with one hand, and (if he were able) to bestow a large one with the other. FORGIVENESS.-A rash and presumptuous youth, being greatly displeased at the Spartan laws, which Lycurgus made, struck the legislator, and beat out one of his eyes with the blow; the enraged Spartans immediately cried out, "Take this wicked youth, and severely punish him. thank you," said Lycurgus, and directly took him to his house; but instead of giv ing him the least punishment, he treated him kindly, like his own son. “I The young man was so moved by the generous behaviour of Lycurgus in forgiving him, that he became a truly virtuous person, and would often say to the Spartans, "Lycurgus has punished me more severely than you imagine for as I now so much esteem him, I am continually suffering uneasiness for having insulted the person, and destroying the eye of so illustrious a man.' Printed by JOHN KENNEDY, at his Printing Office, 35, Portman Place, Maida Hill, in the County of Middlesex, London.-April, 1850. Theology. Some General Observations on Anger. ANGER consists in that discomposure or agitation of mind which is felt on receiving an injury, accompanied with resentment, or with the purpose of revenge. This passion has been implanted by infinite wisdom in the breasts of human beings for important and useful purposes. It is not, therefore, taken abstractedly, to be regarded as the offspring of depravity, but as connatural with the human soul, as a constituent part of our nature, as that which is compatible with a state of innocence. Every passion originally implanted in the breast of man, supposes at least the possibility of circumstances arising that may call it into exercise. As it respects the passion under consideration, a state of innocence would have precluded its exercise altogether; just as it would have precluded the use of those defensive weapons, with which the brute creation are so generally and amply provided. But situated as we are, in a world of provoking evils, there will be frequent and just occasions for anger. There is a propriety in turning our resentment on ourselves, when we are conscious of having departed from God, or of having displeased him by any act of folly or sin. Acts of ingratitude, unkindness, injustice, oppression, and cruelty, which we sometimes witness among men, may lawfully excite our anger. Acts of disobedience in domestic life, the perverseness and rebellion of children, the insolence or dishonesty of servants, call for a due expression of resentment. Offences committed against God, involving contempt of religion, profaneness and infidelity, must be contemplated by the most sanctified mind with abhorrence and indignation. Not to be discomposed, not to feel some degree of resentment, on such occasions, would perhaps involve unfaithfulness to our trust, and tend to harden men in their delinquences. These ferments and commotions of nature were designed to be a strong and sensible rebuke to iniquity of every kind, and a means to prevent the repetition of it. Our blessed Lord himself, who was meek, and holy, and humble in perfection, yet found a reason sometimes here on earth, to give loose to his sacred resentments. We also are permitted to be angry if we take heed of sin. "Be ye angry, and sin not;" or in other words, do not yield to sinful anger. But there is no passion which requires to be wielded with greater caution and jealousy. A faculty or quality may be good in itself, and of great utility when under judicious management, just as fire, or water, or air, when duly regulated, produce the most beneficial results; but if allowed to act without restraint, will be followed inevitably with serious and fatal consequences. It is by placing our anger as well as all our other passions within the firm grasp of reason—an act which is involved unquestionably in our submission to the claims of the Gospel-that we acquire that equanimity so essential to a right state of heart, and to the formation of correct and exemplary habits. F Under what circumstances Anger becomes Sinful. ANGER becomes sinful when there is no real or adequate cause for it. Our Lord in his sermon on the mount furnishes us with this view of the case, when explaining that portion of the law which relates to the crime of murder :-"Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment; but I say unto you that whosoever is angry with his brother without a cause, (or unjustly) shall be in danger of the judgment." Now, anger may be pronounced unjust or without adequate cause when what has occurred of an offensive description has been purely accidental-without intention. No extraordinary acuteness, one might suppose, would be required to distinguish between what is designed and premeditated, and what is undesigned and accidental. And yet nothing is more common than for an angry man to confound these widely different cases, and to evince as keen and warm a resentment in relation to the latter as to the former. It may be admitted that he who has offended unintentionally, may have been thoughtless, inconsiderate, and volatile; and if so, he lies open to rebuke-he deserves reprehension. But it would be grossly unjust to indulge the same degree of resentment against such an offender as though he wickedly designed to commit the fault imputed to him. But it may happen that an offence may be committed when there is a predominant desire to please. We have a striking illustration of this remark in Ahimelech the priest, who, being ignorant of David's expulsion from the court of Israel, furnished him with refreshment and the sword of Goliah. Saul, being informed of this transaction, accused Ahimelech of disloyalty, and had him put to death as a traitor, though the hapless victim of royal anger was unapprized of the rupture which had taken place between the king and his servant. It is not indeed every instance of causeless anger that in its results, bears any resemblance to this: yet the mere possibility of imputing bad intentions to one who is really innocent of the charge, and of being transported with undue resentment on account of what is merely imaginary, should induce us to examine before we decide, to deliberate before we act, and to take heed that we never be angry with our brother without a cause. Anger may be further pronounced unjust, or without a cause, when what has occurred is quickly resented, and no time given for explanations, or when an explanation is not admitted. Considering ourselves as grievous offenders against God, and exposed without exception to his righteous displeasure, it is surprising that anger and revenge should ever burn, especially on slight occasions, in the breasts of human beings towards one another. One would think that at least they would he disposed to listen to any plea, so that it were founded on truth, which might tend to establish the innocence or extenuate the fault of the accused. But there are some spirits so contracted and so severe, as to be incapable of viewing an offence in connection with any extenuating circumstances. That which has only the appearance of having been done against them renders excuse inadmissible, and must be punished with unrelenting severity. The anger of Saul against Ahimelech was precisely of this unreasonable and fiendlike description. In vain did the accused attempt to clear himself of the charge of a conspiracy by averring his total ignorance of David's alledged hostility to UNDER WHAT CIRCUMSTANCES ANGER BECOMES SINFUL. 67 the king. Ahimelech had assisted the supposed enemy of his sovereign: but he had assisted him with the design of serving his sovereign. Yet he must die! Such was the royal decree despite of his well established innocence. The execution of this worthy man was not the only effect of Saul's tempestuous anger at this time; for apprehensive that others were concerned in a conspiracy against him, he put fourscore of the priesthood to the sword. And as though this were not enough to gratify his insatiable rage, he condemned their wives, and children, and cattle to indiscriminate slaughter. Such were the effects of causeless anger,—a dreadful accumulation of murderous crimes, that might have been prevented, had a reasonable attention been paid to the plea of the accused. Anger moreover becomes sinful, when it is expressed in opprobrious and reproachful language. This view of the case is furnished by our Lord: "I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say thou fool, shall be in danger of hell fire." In the former part of this quotation, unjust or causeless anger is pronounced a sin―the mere emotion, the secret unexpressed resentment; but this sin rises in magnitude on the breaking forth of reproachful and degrading epithets. "Whosoever shall say to his brother, Raca, (that is, thou worthless, empty miscreant,) shall be liable to condemnation;" "but whosoever shall say, thou fool," (that is, "thou graceless villain, thou rebel and apostate") indicating thereby a deeply fixed and mortal hatred, shall be exposed to a still severer punishment. These wild sallies of a wrathful temper, may be very excusable in the estimation of those who have never descerned the spirituality of the divine law, nor endeavoured to chasten and discipline their spirits; but in the sight of a holy God, they are sins of serious magnitude. Moses and Aaron did but say to the complaining Israelites, “Hear ye rebels, must we bring water out of the rock to suffice you?" And they were denied the long anticipated pleasure of entering the promised land. "They spake unadvisedly with their lips, and closed their eyes in the desert." And anger becomes sinful, when it is of long continuance. is not utterly prohibited, yet, every one should be careful how far he permits it to awake in his bosom; since, if the storm be once blown up, more wisdom and self-management, than fall to the lot of many, will be necessary to allay it. Though anger This remark applies not only to the degree of anger, but to the continuance of it. It is indeed a happy circumstance, if the spirit, after it as been tossed and ruffled by the untowardness and provocation of those who live apparently for the purpose of trying the patience of Christians, is able to reassume its accustomed placidity, and to efface the impression of an injury at once; but there are some who habitually pore over an offence, put the very worst construction on it, and feed the flame of resentment by a thousand ungrounded suspicions. The sudden burst of fury, perhaps, they have avoided, and value themselves in no slight degree on what they deem their self-command; but while they continue from day to day in gloomy silence, they are nursing thoughts of vengance in their hearts, and by a spiteful word, or a sly reproach, show that their anger has ripened into malevolence. The fallen countenance and tragical deed of Cain-the mischievous plotting of Jacob's sons against their younger brotherthe relentless malice of Saul-the murderous resolution of Abraham, in the case of Amnon-and the artful machinations of Haman, for the destruction of 68 ON THE SABBATH DAY. Such a Mordecai, were all the fruits of this dark, satanic, revengeful temper. spirit is not only unbecoming to the Christian,-it is disgraceful to the man; it sinks him below his species, and transforms him into the image of satan, whose element is hatred, mischief, and death. Anger resteth only in the bosom of fools. With how great propriety then, did the Apostle exhort the Ephesians? "Let not the sun go down upon your wrath." The Pearl of Days. On the Sabbath Day. From an Appeal to the Citizens of New York in behalf of the Sabbath. CARRY the privileges of this day to the most abject on the face of this globe, and just in the proportion in which they are subjected to its influence, do you elevate them from their intellectual degradation. The reason for this is obvious. There is no small portion of mankind whose only opportunity of information is derived from the Sabbath. And it is no contemptible opportunity. There is something, too, in the kind of instruction which the Sabbath communicates, which has a happy influence on the human mind. It relates to themes, on which are staked our dearest interests for this world and the world to come. It calls the soul away from the bustle of this vain world, to contemplate the wonderful works of God in creation, providence, and redemption. It casts a veil over what is seen, and uncovers to the eye of the mind what is unseen. It throws back into oblivion the lying vanities of time, sense, and creatures, and brings forward the solid and permanent realities of eternity, faith, and the Creator, every where disclosing facts, principles, and results, which arrest the wandering intellect, and are fitted to expand and exalt it for ever. In the awful struggle between virtue and vice, notwithstanding the powerful auxiliaries which the cause of iniquity finds in the bosoms of men, in the force of self-indulgence, and the influence of popular example, wherever the Sabbath has been suffered to live and exert her benignant authority, the trembling interests of moral virtue have always been revered and supported. Lord Chief Justice Hale, of England, remarks, "that of all the persons who were convicted of capital crimes, while he was upon the bench, he found a few only who would not confess, on inquiry, that they began their career of wickedness by a neglect of the duties of the Sabbath, and vicious conduct on that day." You may enact laws for the prevention of crime; you may frame them with judg ment, and execute them with promptness and impartiality; but the secret and silent influence of the Sabbath is a greater preventive of crimes, and does of itself "constitute a stronger shield to the vital interests of a community, than any code of penal statutes that ever was enacted." Sound morality has no such foundation as the Sabbath. The Sabbath is the key stone of the Temple of Virtue, which however it may be defaced, will survive many a rude shock, and retain much of its pristine magnificence, as long as its foundation remains firm. "Them that honour me," saith God, "I will honour." The learned and devout jurist, whose name we just now mentioned, remarks, respecting himself, "I have found by a strict and diligent observation, that a due observing the duty of this day, hath ever had joined to it a blessing upon the rest of my time; and the week that hath been so begun, hath been blessed and prosperous to me. And, on the other side, when I have been negligent of the duties of this day, the rest of the week hath been unsuccessful and unhappy to my secular employment; so that I could easily make an estimate of my successes in my own secular employments the week following, by the manner of observing this day; and this," he adds, "I do not write lightly or inconsiderately, but upon a long and sound observation and experience," |