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EXAMPLES OF FORBEARANCE. CÆSAR having found a collection of letters, written by is enemies to POMPEY, burnt them without reading : For,” said he, “though I am upon my guard against anger, at it is safer to remove its cause."
ANTIGONUS, king of Syria, hearing two of bis soldiers viling him behind his tent, “Gentlemen,” says he, pening the curtain, “ remove to a greater distance, for our king hears you.”
The wife of Cowper, bishop of Lincoln, burnt all those otes which he had been eight years in gathering, out of enderness and fear, lest he should kill himself with overruch study; so that he was forced to fall to work again, nd was eight years more in gathering the same notes. Though a greater vexation than this could hardly befal a cholar, yet he received it with that patience, as not to give is wife an unkind word upon that account.
SOCRATES having received a blow on the head, observed hat it would be well if people knew when it were necessary o put on a helmet. Being attacked with opprobrious anguage, he calmly observed, that the man was not yet aught to speak respectfully. ALCIBIADES, his friend, alking to him one day about his wife, told him, he wonlered how he could bear such an everlasting scold in the ame house with him ? he replied, “I have so accustomed nyself to expect it, that it now offends me no more than he noise of the carriages ir, the streets.”
But the most perfect example of patience under sufferng, and forbearance under injury, we have on record, is hat of our BLESSED LORD AND SAVIOUR, “ who, vhen he was reviled, reviled not again ; when he suffered le threatened not, but committed himself to him that udgeth righteously.”—(i. Peter, ii.--23.) And who, alhough he was persecuted to the death, and expired in midst of the most cruel insults and mockings, breathed out his ast in praying for his enennies--saying “Father, forgive hem, they know not what they do.Luke, xxiii.-34.
REFLECTIONS ON ANGER, AND A CURE
FOR IT POINTED OUT. ANGER is a vicious and revengeful passion, which man kind in general are more or less subject to. From ange proceeds malice; and from malice, envy and hatred. Thi passion is the spring of many evils ; it is the means o making breaches in families ; it weakens the strongest tie of friendship; and, if cherished by indulgence, it frequently produces fatal effects. Were a man to fly into a passio npon every slight offence which he receives, he would by accounted by his companions as very unfriendly; and from many reasons, they would soon be led to despise him, and to shun kais company :-Then would his anger burst upon himself, and his malice would gnaw his own soul. A
Seeing then anger is so hurtful to ourselves and others it will be my endeavour, in a few particulars, to show how this passion may be overcome, and how to obtain a better disposition. I have somewhere heard of a person, who when his temper began to be ruffled, deliberately repeated to himself the alphabet; but, before he got to the end of it his spirits were calmed, and he would laugh at his own foolishness. Indeed, so easily is this passion to be overcome, that, if we would but fix our thoughts or attentior for a few moments on some other object, our anger wouil soon be abated ; if that is impossible, let us endeavour to change the conversation, or at least be silent, and be as sured, that one or other of these means will have the de sired effect.
Let us endeavour, by every means in our power, to keep a strict watch over our own temper, and when we perceive anger beginning to arise, let us endeavour to forget the objects which occasioned it. Then, if we bear with patience and resolution, the taunts and insults of a wicked
world, it will not only be accounted unto us by all good men or righteousness, but we will feel a pleasure arising in our wwn breasts, from a consciousness of having done our duty ; which, by indulging in malice, we could never have enjoyed.
We call ourselves reasonable beings; then let reason and religion guide us. It is manly, it is glorious to conquer yur passions; but it is childish, it is foolish to be led away y them. We may, in some cases, have good cause to be ingry, but then we should guard against being passionate. Let us keep that invaluable precept of the apostle Paul's lways before us: “Be angry and sin not :” and, “Let not the sun go down upon your wrath.”
The Secret of being always Easy AN Italian Bishop struggled through great difficulties, without repining, and met with much opposition in the discharge of his Episcopal function, without betraying the least impatience. An intimate friend of his, who highly admired those virtues which he thought it impossible to imitate, one day asked the prelate, if he could communicate the secret of being always easy. “Yes," replied the old man, “I can teach you my secret with great facility ; it consists in nothing more than in making a right use of your eyes." His friend begged him to explain himself.
Most willingly,” replied the Bishop. “In whatever state I am, I first look up to heaven, and remember that my principal business here is to get there ; 'I then look down upon the earth, and call to mind how small a space I shall occupy in it when I come to be interred. I then look abroad into the world, and observe what multitudes there are, who, in all respects, are more unhappy than myself. I thus learn where true happiness is 'placed when all our cares must end, and how very little reason I have to repine or complain.” MM2
Hints to those who would be Rich.
BY DR FRANKLIN. THE use of money is all the advantage there is in baring money. :
For six pounds a-year you may have the use of one hundred pounds, provided you are a man of known pru. dence and honesty.
He that spends a groat a-day idly, spends idly above six pounds a year, which is the price for the use of one hunEred pounds.
He that wastes idly a groat's worth of his time per day, one day with another, wastes the privilege of using one hundred pounds each day. . .
He that idly loses five shillings worth of time, lases five shillings, and might as prudently throw five shillings into the sea.
He that loses five shillings, not only loses that sum, but all the advantages that might be made by turning it in dealing, which, by the time that a young man becomes old, will amount to a considerable sum of money
T. Again : he that sells upon credit, asks a price for what lie sells equivalent to the principal and interest of his money for the time he is to be kept out of it; therefore, he that bnys upon credit pays interest for what he buys; and he that pays ready money, might let that money out to use ; so that he that possesses any thing he has bought, pays in terest for the use of it. .
. Yet, in buying goods, it is best to pay ready mones, because he that sells upon credit expects to lose five per cent. by bad debts ; therefore he charges, on all he sells upon credit, an advance that shall make up that deficiency.
Those who pay for what they bűy upon credit pay their share of this advance.--He that pays ready money, escapes, or may escape that charge..
A penny sav'd is two-pence clear; 'n
To the Editors of The Cheap Magazine... GENTLEMEN,
You remarked well on a former occasion, that “a work not calculated to flatter men's prejudices and vices cannot be expected to please all,” but how any person could take it upon him to advise you to do, what your correspondent A. B. appears to have done, (if your quotation be correct,) with any prospect of being attended to, I am at a loss to conceive; nor can such conduct well be accounted for, as proceeding from any other motive than the one you mention, unless the writer liad formed very erroneous ideas as to the nature of your work, or was actuated by a principle of envy or malevolence, in thus giving you an advice, which, if adhered to on your part, would have assuredly made you forfeit every claim to the confidence of the public.
Limit yourselves to the communication of that knowledge which is independent of the habits of sciety!" How then are you to paint virtue and vice in their proper colaurs? How attempt to root out pernicious habits, through the medium of example ? How “ promote the interest of "Religion, Virtue, and Humanity,” by displaying them in all their native loveliness?
Happily the days are now passed, when the superior intelligence of a virtuous SOCRATES could be punished with death, when an ANAXAGORA'S, for attempting to propagåte just notions of a Supreme Being, was dragged to prison; when the celebrated ARISTOTLE, after a long