reverses occur, and that property changes hands too | we may form, particularly on abstract subjects, may ON FORMING OPINIONS. Opinion signifies belief. opinions. It is our duty as rational beings to cultivate There are good and bad good or correct opinions upon every subject, and to eschew those which are of a contrary description. There is nothing more easy than to form hasty, inaccurate opinions, but it is very difficult to form a correct belief on many topics. Opinion is found to be more or less dependent on times, circumstances, and bodily temperaments. It frequently arises out of prejudice, and is often influenced by impulse. When we form an opinion upon any subject, we are inclined to believe that all opinions of an opposite character have been, and are, erroneous. We are apt to laugh at everybody's opinion but our own. All this betrays a deficiency of sober reflection, an ignorance of the history and faculties of mankind, and a want of knowledge of the world. The people of every country possess opinions favourable to their own fashions, customs, laws, and religion, and unfavourable to those of other nations. A love of one's own country is certainly a commendable feeling, but it should be a love arising from examination and conviction, not from prejudice. The Hindoo worships the river Ganges. We, by our education, know that this is nonsense. The bigoted but conscientious Turk will go to death upon it, that Mohammed was a true prophet. We, by our superior intelligence and reading, know that Mohammed was a vile impostor. The people who lived in our own country a hundred years ago were of belief that certain old women, whom they termed witches, could, by supernatural powers, raise tempests at sea and land, and malevolently interrupt the course of human affairs. The people who possessed this belief were perfectly conscientious in their opinion; yet we know that this opinion was a gross absurdity. We know that our ancestors believed in an impossibility. Opinion is therefore, as we see, a thing of time and place. The opinion that is supposed to be right in one century, is wrong in the next. to be a right opinion in Asia, is thought wrong in What is considered Europe. What is deemed a correct and praiseworthy belief in Britain, is reckoned an absurdity in France. Indeed it is often seen that the opinion which is held good in one district of a country, contempt in other districts-so that the whole world looked upon with is found to be covered, as it were, with a variety of opinions and shades of opinions, like the diversified colours by which countries are depicted in a map. Opinion, we have said, is also dependent on temperament of the body. This is a melancholy truth. A fat and choleric man does not think in exactly the same way as a lean man. A man who enjoys all the comforts which opulence can purchase, has a tendency to think differently in some things from a man who is suffering under misfortunes or poverty. So strangely constituted is the principle which governs human opinion, that most men have reason to alter their opinions on many points in their progress through life. What does all this wonderful contrariety of opinion teach us? Since we see that opinion is dependent on the locality of our birth, on the age in which we live, on the condition in which we may chance to be placed, and on the physical qualities of our bodies, have we therefore no power over opinion? Must we be its slave? These are questions of a solemn character, and we must answer them soberly. The contrariety of opinion existing in times and places teaches us, in the first place, humility, which is the foundation of many heavenly virtues. It shows us that the opinions which 476 Although opinion is commonly dependent on those have a power over the formation of opinion to a certain cannot be allowed that we have no power over it. We contingent circumstances which we have noticed, it extent, and it is our present object to show how this power can be exerted in order to enable us the better to fulfil the duties of life. The reason why opinion is been excessively careless in the adoption of their opiso illusory in its nature is, that mankind have ever nions. They are in the habit of picking up random ideas, which they mould into an opinion; and after having made up their minds, as they call it, on what they think is their opinion, they will listen to no explanation of the opinions of others. Their obstinacy, their self-conceit, their self-interest, their wish to please the party to which they have attached themselves, induce them to hold fast to their original opinion, until time or experience in all likelihood wear it down, and its absurdity is secretly pressed upon their notice. But even after its absurdity is disclosed, they are sometimes ashamed to say they have altered it; and so perhaps they have one opinion which they keep locked up in their bosom, and another which they bring into daily use, and flourish before company. In the apposite language of Scripture, these men war against the TRUTH. a view to self-respect, to be very cautious in the formaIt is our duty, as good members of society, and with tion, and, most of all, in the display of our opinions. Many excellent men, on arriving at middle life, have deeply regretted that they should have heedlessly published their early and hastily-formed opinions in youth. They had reasoned, as they thought, soundly, but it was without a knowledge of the world or its history. Speaking to the young, we would say-while yet under the training of parents, guardians, and teachers, it is your duty to receive with confidence the instructions by which it is attempted to enlighten your minds, and to put you in the way of welldoing. But these friends of your youth will probably tell you that when you pass life, you become a responsible being-responsible alike from under their guardianship into the active scenes of to human and Divine laws and that you must now think for yourself. At this critical period of your existence you have every chance of coming in contact with make you embrace erroneous opinions, and who will the idle, the dissipated, the frivolous, who will try to possibly put the most mischievous books into your hands for perusal. Do not be led away by such machinations; neither be dismayed by the number of wits or profane jesters who may assail you. In order that you may attain a correct opinion on the great debateable subjects that you will hear Do your duty manfully. your ears through life, begin a course of reading those good and authoritative works which intelligent friends rung in will recommend to your notice. nity of cultivating your understanding, of enlarging your ideas, of banishing prejudices. Look always at Take every opportuthe different sides of a question; for you must rememIn proportion as you advance in your private studies, ber that there are always many ways of telling a story. of mankind, you will more and more be able to form a and acquire a knowledge of the passions and conduct correct opinion. There is one thing which you will learn with surprise from this kind of experience; and that is, that many, though holding different opinions, are driving towards the same end in the main. They have only differed upon trifles, and perhaps fought about mere words. This is one of the strange weaknesses of the human race, into which you will find it difficult to avoid falling. The more that you learn, the more will you see cause to entertain a liberal view of the opinions of others. It is the exercise of this liberality of mind which forms a distinguishing trait in the manners of our country. By the British constitution, every one is allowed perfect freedom of opinion, a gift above all price, which it is our duty not to prostitute or abuse. Let us form our opinions on solid grounds of conviction-let us cherish these opinions to the adornment of our lives-and let us so maintain a due regard for the opinions of others, that we show forth in our feelings and actions that most excellent and amiable of all virtues-CHARITY. evils deeply to be deplored. Nations have mutual wants, which a mutual intercourse and trade will obviate. They have similar interests at stake. Their inhabitants all alike belong to the great human family, and should live at peace with each other. But ambition, and many evil passions-strife, malice, and uncharitableness-are continually in operation to retard their advancement towards a universal philanthropy. National war is the heaviest curse which afflicts humanity. It leads to enormous debts and taxations, and in reality is the beginning of all kinds of distresses among the people. Yet the people have been frequently very clamorous for war. We say have been, for we hope that this sentiment will in future be otherwise regulated. We ought to impress upon our minds a surpassing horror of war. Let us think of it as the scourge of the human race, and as one more destructive, physically and morally, than the most virulent epidemic. Were the inhabitants of countries duly impressed with these feelings, did they reflect upon the blessings which are showered upon nations during a lasting peace, they would henceforth resolve to oppose, by every constitutional means, the commencement of wars by their governments. Besides the actual loss of lives and of property to a nation during war, it is incalculable the injury sustained by society by such an infliction. A war of a few years' duration may retard intellectual improvement for a century. We hold, therefore, that it is the duty of every man to discountenance such a system of folly. He cannot be a lover of his country, he cannot be the friend of moral cultivation, who would countenance such an idiotic process of settling quarrels between intelligent nations. According to a rational view of men's condition in separate nations, war can in no case be reconcilable with social happiness, unless on the obvious principle of self-defence. So long as there remain such masses of ignorance over the earth, so long, we are afraid, force must be employed to preserve the little spots of civilisation from the flood of barbarism which might overrun them. May it be anticimuch longer! How glorious would be the prospect if universal peace were permanently established! We should find one nation instructing another in all the arts and sciences of which it was itself master: we should find an honourable spirit of emulation running through the whole; and all shaping their policy so as to promote the most beneficial intercourse in commerce, literature, and refinements. In the present state of things, as far as it can be accomplished, a kind and friendly international communion is a high moral duty. It is our duty to look with an eye of charity on national peculiarities. We have no right to insult the feelings of the people of any nation, however strange their language, their fashions, or their customs may appear to us. We have likewise no right to taunt them with any apparently improper characteristics in their forms of government. It is our duty to consider them as entitled to live and act according to their own fancy, as independent responsible beings. To write, print, and disseminate any scurrilous jests tending to lower them in general estimation, is not only immoral, but inconsistent with those principles of manly honour which do not permit any one to be struck who cannot defend himself. When we therefore insult a foreign nation by our obloquy, we commit the mean and cowardly action of injuring a party which has no means of redressing the grievance. These observations apply indifferently to various subjects upon which opinions may be formed; and we would, in conclusion, beg to say a few words in particular on opinions of a political nature, which are the most difficult of all to be correctly formed. Political opinions are applied to the theory and practice of national government. The policy of national government is not an exact science to be learned, as some would imagine. It is more a fashion than a science. It is a thing dependent on time, place, and other circumstances. The form of government which suits one age or country would not suit another age and country. Some nations are best governed by a despotism, others by a mixture of monarchy and democracy, others by a pure republicanism; but, as we say, what is best at one time is not best at another. The genius and necessities of every people are subject to change, and consequently their governments change with them. If we feel the force of these facts, we will be cautious how we assume an unalterable opinion upon any mode of administering government. The young are particularly liable to take up notions on this subject which they afterwards feel inclined to fall from. We would admonish them to read and digest the history of their country, and reflect well upon the genius of the nation, before they come to a determinate opinion in politics. They will learn, as they advance to maturity, that in nothing is there such a mass of duplicity and affectation as in political matters. They are therefore called upon by duty to ex-pated, however, that this urgent necessity will not exist amine extensively, and probe deeply, the grounds upon which they form their opinion. They will find it much the safest course, as already expressed, to think lightly in the matter till they have had some experience of the world, and been convinced by the evidence of their senses. National exigencies sometimes call upon us to engage more deeply in politics at one time than another. Discretion must here be our guide; yet there is generally greater danger in our wasting much precious time on political disquisition, than in falling into an apathy upon public affairs. He is a wise man who knows how so to guide his steps as to preserve himself from falling into either extreme. Every one who has been for a long series of years politically busy, will acknowledge, that though he thinks he was right in the main (in which opinion he may be right or wrong), yet that he has spent many busy hours and anxious thoughts on subjects which, looked back upon, are seen to have been profitless and insignificant. DUTIES WHICH THE PEOPLE OF ONE COUNTRY OWE TO It is seen that all the people of the earth belong to some one of the many nations with which it is covered. It is also seen that nations are generally separated from each other not only by language, manners, customs, religion, and forms of civil government, but also by geographical boundaries. The division of mankind into nations is natural, and possesses obvious advantages. There is a limit beyond which the government of a nation cannot well be administered. By being confined within certain limited bounds, the national institutions may be improved, security and prosperity promoted, and the interests of the people advanced. We frequently find that the people of one nation live at enmity with those of another nation. We find many at open war with their neighbours-that is, they are resorting to brutal physical force to settle a dispute. These are RECREATIONS AND AMUSEMENTS. We have often had occasion to show that this state of being is one of alternate action and repose. There must be serious action, and there must be amusements. It was intended that mortals should be pleased and happy, if they deserve to be so. Those who maintain that life is to be an uninterrupted scene of labour and gravity are, we hope and believe, entirely mistaken. We discern nothing in the natural world, nor in man's peculiar constitution or relations, which gives the least countenance to such an opinion. Amusement, like every-ing a proper mode, and others who think this highly thing else in which free agency is concerned, may be improper. We would not run against any opinions, innocent and grateful, or improper, pernicious, and in- whether well or ill-founded. But as to dancing, just troductory of the worst of evils. Young persons must like everything else, it may be misused and perverted, or have the former, or they will seek out the latter. It be made to be an innocent, healthy, and commendable is the duty and the interest of parents to lead children accomplishment. There is no mode so much within the to take pleasure in such things as can be approved of, reach of the community in general as this. Properly and to divert children from such as must be injurious taught, it brings out the power of the muscles, and to them, and afflictive to those who are deeply interested gives them their natural action: all natural motion is in them. We apprehend that there may be persons, graceful. Why should not man conform to this general and classes of persons, who will disagree with us on law of nature? Dancing well is one mode of conformthis subject, as they may have done on some which ing. Possibly it is considered frivolous and corrupthave been already touched upon. regret to displease any one; but on a matter so impor- is innocent, pleasing, and adapted to promote healthy We should deeply ing. Nothing tant as the making good citizens and moral agents out action. Persons who are capable of being corrupted by frivolous in this system of being which of children, one should not hesitate to speak frankly. dancing, will certainly find some much more effective If wrong, persons better able to judge will take care mode to become so if this be denied to them. Dancing that no evil visits them in consequence of such error. Amusements are physical or mental. It may be more eye of discreet seniors, and well-educated adults need among the very young is usually conducted under the proper to say that there may be, first, amusements no supervision in dancing but that of good sense and which are intellectual, and second, such as consist of their own self-respect. But suppose dancing could in some bodily motion, in which the mind is more or less any case be perverted, so may everything else be. interested. If there be such distinctions, athletic sports we are not to do anything till it is impossible to err in may be of the second sort. The simple use of the eye, doing it, what will there be for any one to do? If of the ear, and of the imagination, may be of the first sort. It is believed that all amusements must have some contemplated end or result, whether that be defined and certain, or contingent. We believe so, because everything in this world seems to be moving on to some purpose. One who is acting without knowing for what, is neither labouring nor amusing himself, but is trying to get rid of himself, and of time. The most captivating sports are those which are contingent; that is, sports or occupations wherein the result may be highly favourable or otherwise. them without expecting to come out on the successful No one engages in side. Hence hunting, fishing, horse-racing, and gaming are of this order. The hope of success is a very high excitement, but the mortification and distress of failure ever far exceed the pleasures of success. There is a tendency to discourage out-of-door sports. This is certainly wrong. If not carried to excess, they are among the most salutary and pleasing amusements in fine weather. Every one admits that the mind and moral faculties are to be developed, and strengthened, and made to do the best, by exercise. This is equally true of physical power. Every action which it can be proper to do at all, ought to be done in the best way, otherwise we do not answer the end of our being. In the vegetable and animal departments, all proper care and cultivation tend to use and beauty. Is there any reason why the physical powers of man should not have care and cultivation to the same ends? Those who prefer a stooping, lounging, awkward, graceless figure and motion, may be on one side of the question; those who think that it was intended that man should be an upright, easy, frank, comely, and convenient being to himself, and pleasant to all within whose observation he may come, will be on the other. Although the frame of man is so made as to permit him to assume an endless variety of positions, and to apply his strength in all of them, he does, or should, return always to an upright position. No essential deviation from this position can possibly be a natural one, but for a temporary purpose. This is proved by the framing of the human bones. This framing shows that when one walks, it was intended that he should be perpendicular; if he walk in an inclined position, he has not only to move himself, but to resist the power of gravitation at the same time. The muscles in such case have a strained and unnatural duty to perform. It seems to have been intended, by the same sort of proof, that human beings should walk with the lower limbs that is, from the hips downward-and not with an unmeaning and ungraceful action of the whole person, as is often seen to be done. Dancing. As to the best modes of acquiring strength, and grace, there may be very different opinions. There are many who think the discipline of danc ease, 478 the benevolence of Deity, that he has so formed the Music. It is one of the most convincing proofs of human ear as to make it capable of finding a rational and elevated pleasure from the action of sound. There might have been organs of speech, and ears to hear, without imparting to the ear the power of knowing and delighting in music. It must have been intended that this gift should be used, and (most probably) as one mode of praise and thanksgiving, as well as for innocent pleasure. Music is action; it is action to enjoyment has the advantage of being solitary and some end; the end is innocent and delightful. The social. Music may be made to produce a sense of high moral feeling, and it may be made to produce feelings of an opposite character. The same rules must be applied to this subject as to all others, that everything was created, and for some good and wise purpose; and that everything must act, and will act, to some useful end if human ignorance or error do not interfere. other animals, should be alike superior in the making It is consistent that man, as he is so superior to all and enjoying of musical sounds. He undoubtedly is so. His voice (it would be more proper to say woman's voice) includes all the sweet sounds which can be made by all other animals. He has, by cultivating this power, by applying the atmosphere through the human lungs, and by delicacy of touch, and by bringing substances in contact with each other, and by sending the wind through that wonderful work of his own hands, the organ, found the means of rendering tribute to the Most High, and of softening and purifying his own heart. No doubt music was given to mortals for their amusement, and it is their duty to take it in that light, and be thankful for it. ment. They may be innocent, but there is nothing to re- the shackles of habit are put on, which no earthly | first; that ought not to be so considered. Persons who power can unrivet. When the gambler's last shilling are skilled in the art of talking can always give it a is gone, he starts as from a dream into a full sense of direction. The purposes of conversation are, to put the complicated misery and ruin in which he has in- one's self in the way of learning something; to impart volved himself. He must then devote himself to infamy, something that others want to hear; to form opinions and submit himself to the power of a gravitation which on interesting subjects; to settle the merits or demerits will bring him inevitably to the bottom of its abyss. of public action; to recount amusing or extraordinary The evils of gaming may be readily judged of by the facts, &c. &c. Every human being knows something number of suicidal deaths which it occasions, especially which he is willing to tell, and which any other that he in the great cities of Europe. is in company with wishes to know; or which, if known to him, would be amusing or useful. To be a skilful conversationist, one's eyes and ears should be busy; nothing should escape his observation. His memory should be a good one, and he should have a good-natured willingness to please and to be pleased. It follows that all matter of offence in conversation should be avoided. The self-love of others is to be respected. Therefore no one is tolerated who makes himself the subject of his own commendation, nor who disregards the feelings of those whom he addresses. There is as much demand for politeness and civility in conversation as in any other department of social intercourse. One who rudely interrupts another, does much the same thing as though he should, when walking with another, impertinently thrust himself before his companion, and stop his progress. Under favourable circumstances, and among persons who know how to train a conversation, there are few, if any, amusements more grateful to the human mind. We need not say anything of the amusement derived from reading. It is very properly one of the standard amusements of persons of all ages. The influence of the press on the character of a country is not to be measured or calculated. It is strikingly true of this admirable invention, as it is of so many other things in natural and moral agency, that, well used, it is an inestimable blessing; ill used, the corrupting demon of social life. Happily, attention to the proper wants of the young has required of the press its action for their benefit; not as to books of severer study only, but sheets of amusement. All gaming for property leads, in proportion to its character, to such results. The means of gaming, and especially with cards (as they are the easy and most common implements in use), are regarded with the abhorrence which is associated with them by all persons who feel an interest in the young. The young and the middle-aged have no need of cards for amusement. They may have many amusing occupations which are innocent and improving. There may be persons in an advanced time of life, who are beyond the seduction of gaming, to whom the interest of a game of cards may be an innocent and welcome amusement. Undoubtedly, friends who are met for social purposes, and who have nothing better to do with their time, hands, and minds, may play cards in a manner to give no offence to themselves or others. But it is pleasing to know that the state of improvement is such, that in most social meetings there are higher entertainments than that which cards afford, and which are justly in higher esteem. There might be games, one would think, adapted to amuse children, and to be at the same time innocent and useful ones. Whatever they are, they must be consistent with the principle which requires a beginning, an interesting succession of circumstances, and a result worth attaining. Children must be busy. To require of them to be still, is to require what nature has forbidden. To place a child on a hard bench, and tell him to sit still there two or three hours, without any employment for his hands or mind, is as great a violation of natural law as to require of him to stand on his head for the same length of time. There is an obvious want in the means of amusing children; and we apprehend that it arises from disregarding the principles on which the construction of physical and intellectual being rests. If there were an extensive workshop, provided with every variety of tools, with a proper superintendent, to which boys might resort on some proper arrangement, and where they could make articles for themselves, there can be little doubt that it would be diligently frequented. The reason is, that their little efforts would be to some end, and by natural means. On the other hand, the gymnastic machinery is fallen into disrepute. These exercises are uninteresting repetitions to no end, except with those who know that bodily motion must be had to secure health. In such case they endure the labour for the end in view. But the amusements of the young must be of a nature to secure action to an innocent and useful end, and health will take care of itself. Perhaps there may be some persons who can follow out this matter, and invent rational amusements. They would deserve to be regarded as benefactors, and would probably find a substantial reward. We cannot but remark that there is one game which is one of the most interesting and healthful that can be played—that of tennis or handball. There are many things to recommend it; and among others, it is one sufficiently interesting to be played for itself, without adding to it the zest of winning or losing anything but the game. We incline to think that it is the game, of all others, which deserves the patronage of colleges and seminaries, and is well adapted to develop the physical force. Conversation. The principal amusement of rational people is the interchange of thoughts by speech or conversation, which word is made out of the Latin words con and versor, and means literally to be turned to or with. The principal of this amusement is found in the law of association of thought. Intelligent persons can always make a conversation. The only difficult step is the RELIGIOUS OBLIGATIONS. Religion signifies a system of faith and worship. Religion arises from man's perception of his relation to the system of being of which he is a necessary part. The presence and influence of religion is to be felt and manifested throughout the duration of human life, in all that is thought and done, with a view to a happier and more perfect state of existence after death. Just conceptions of the character and attributes of the Deity are of the utmost importance, especially to the young, whose minds require to be led aright in all that pertains to the great truths of religion. The religion professed in this country is Christianity-the most cheering, the most noble of all faiths. The books to which we point for instruction in the religion of Christ are those of the Old and New Testament. To them the instructors of the young will direct the religious studies of those under their charge as may best seem fit. Besides inculcating religious obligations, these works furnish us with the most perfect system of moral duty ever promulgated. The sum of the earliest delivered moral law is comprehended in the Ten Commandments, which are as follow:-1. Thou shalt have no other gods before me.2. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments.-3. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.-4. Remember the Sabbath-day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the Sabbath of the LORD thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy | thy brother's eye. Judge not, that ye be not judged.'. man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath-day, and hallowed it.-[By the practice of Christians, the Sabbath has been transferred to the first day of the week.]-5. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.-6. Thou shalt not kill.-7. Thou shalt not commit adultery.8. Thou shalt not steal.-9. Thou shalt not bear false witness against thy neighbour.-10. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-seventy times seven ;' by which we are to understand servant, nor his ox, nor his ass, nor anything that is thy neighbour's.' 6 Such was the sum of the moral law until Christ added to it a number of the most transcendently excellent admonitions, and which are found scattered throughout the history of his ministrations in the four Gospels in the New Testament. The chief moral which he inculcated was, Whatsoever ye would that men should do unto you, even so do unto them; for this is the law and the prophets.' But the whole of his sayings breathe a similar spirit of benevolence and gentleness. He preached, for the first time that it had been done on earth, the doctrine of peace and good-will towards inen; that is, universal love and peace among all mankind. Ye have heard,' said he, that it hath been said, Thou shalt love thy neighbour, and hate thine enemy but I say unto you, love your enemies: bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you.' Again, he said, Blessed are the poor in spirit, for theirs is the kingdom of heaven: blessed are they that mourn, for they shall be comforted: blessed are the meek, for they shall inherit the earth: blessed are they which do hunger and thirst after righteousness, for they shall be filled: blessed are the merciful, for they shall obtain mercy: blessed are the pure in heart, for they shall see God blessed are the peacemakers, for they shall be called the children of God: blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven: blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.' In this manner he taught the great necessity for being humble and lowly in spirit, as the basis of all virtue and social happiness. He likewise inculcated at different times the necessity of putting away everything like ostentation in doing good actions. He tells us not to give our alms before men, but to bestow them in secret; not to pray ostentatiously in public, but in a private place. No one until he appeared ever pointed out that there was no difference betwixt actual transgression and the wish to transgress. He tells us that sins of the heart are equally punishable with the commission of an offence. He likewise taught that men cannot serve two masters;' that is, do evil actions, however apparently trivial, and at the same time be good men. To break the least of the commandments' is to be reckoned equivalent to breaking the whole; and it is further said, it is impossible that our oblations to God can be accepted of so long as we live at enmity with a brother; that is, having a quarrel with any one. 'Leave thine offering before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly whilst thou art in the way with him.' Who amongst us, may we ask, keeps this saying in remembrance? Do even all who attend the public worship of God most strictly and punctually hold it in mind? How valuable are these reproofs! Continuing to admonish us of the danger of hypocrisy, he says that we shall know men by their fruits; that is, we shall know them by their actions, not their words. 'A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit: therefore by their fruits ye shall know them. Not every one that sayeth unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.' We are likewise told that there must be no stop to the extent of our forgiving of injuries. Being asked if we should forgive an injury for seven times, he said to those about him, I say not unto thee, until seven times, but until that there is to be no limit to our forgiveness. Three things, we are told by St Paul, are essential-Faith, Hope, and Charity, but that the greatest of these is Charity, or a disposition to think well of our neighbours whatever may be their actions. It is also variously inculcated that charity is the first of the Christian virtues. Personifying it, it is said, 'Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.' CONCLUSION. We have now given an elucidation of what we consider to be the principal duties we are called on to perform during life, both to ourselves and to others. The subject is by no means exhausted, yet enough has been said to afford human beings a view of what line they ought to follow in the pursuit of individual and social happiness. The object we held in view has been accomplished. We have, to the best of our ability, put young and old, high and low, rich and poor, in the way of executing their temporal duties. We hope we have shown that if a man be not a happy, a grateful, a satisfied being, he must accuse himself, and not complain that the system of being to which he belongs is wrong and malevolent. We have attempted to prove that man, individually and socially, is capable of improvement; that he has removed himself from his original condition, and has advanced far in disclosing his own powers, and in applying them to the promotion of his own happiness. But it has to be added, that he has still much farther to go in the same course, that the way is known to him, and that there are no obstacles in it which he may not remove. We do not believe in the perfectibility of mankind. The crimes and follies which affect even the most cultivated of our race tell us too plainly that there is a natural bias towards evil, which it requires the utmost skill on the part of religion and reason to counteract. The passions ever seem to stand as a barrier against human perfection, and it is only by their due regulation that we can gain so much as comparative worldly happiness. Yet it is incalculable to what extent the exaltation of the mental faculties may be carried by education, and to what extent the community may be purified of its vices. Let us hope that nothing may occur to interrupt that physical, intellectual, and moral improvement of society which is now so happily in the way of advancement. Class Book of Mr William Sullivan, a work published at Boston in the United States. The present is partly original, and partly book is, it is singularly deficient in the inculcation of some of the selected from the same production. Excellent as Mr Sullivan's NOTE.-The preceding article was an abstract from the Moral principal public duties, and is in many parts adapted only for Again, he says that we are equally to avoid hypo- the perusal of American readers. The heads in the present sheet crisy, or a pretence of self-righteousness and ability to -Duties of Subjects, as Electors, as Jurors, as Masters and show our neighbours their faults, before we have put Servants, Conduct at Public Meetings, Making a Will, Misforaway the same or other faults from ourselves. Hy-tunes and Evils, Inequality of Rank, Duties which the People of pocrite, first cast the beam out of thine own eye, and one Country owe to those of Another, Duty of Trusting to Ourthen thou shalt see clearly to cast out the mote out of selves, Religious Obligations, and Conclusion, are original. |