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EXAMPLES OF FORBEARANCE.

CESAR having found a collection of letters, written by his enemies to POMPEY, burnt them without reading : "For," said he, "though I am upon my guard against anger, yet it is safer to remove its cause.'

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ANTIGONUS, king of Syria, hearing two of his soldiers reviling him behind his tent, "Gentlemen," says he, opening the curtain, remove to a greater distance, for your king hears you."

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The wife of CowPER, bishop of Lincoln, burnt all those notes which he had been eight years in gathering, out of tenderness and fear, lest he should kill himself with overmuch study; so that he was forced to fall to work again, and was eight years more in gathering the same notes. Though a greater vexation than this could hardly befal a scholar, yet he received it with that patience, as not to give As wife an unkind word upon that account.

SOCRATES having received a blow on the head, observed that it would be well if people knew when it were necessary to put on a helmet. Being attacked with opprobrious language, he calmly observed, that the man was not yet taught to speak respectfully. ALCIBIADES, his friend, talking to him one day about his wife, told him, he wondered how he could bear such an everlasting scold in the same house with him? he replied, "I have so accustomed myself to expect it, that it now offends me no more than the noise of the carriages in the streets.”

But the most perfect example of patience under suffering, and forbearance under injury, we have on record, is that of our BLESSED LORD AND SAVIOUR, "who, when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that judgeth righteously."-(i. Peter, ii.-23.) And who, although he was persecuted to the death, and expired in midst of the most cruel insults and mockings, breathed out his last in praying for his enemies-saying "Father, forgive them, they know not what they do.-Luke, xxiii.—34.

MM

REFLECTIONS ON ANGER, AND A CURE FOR IT POINTED OUT.

ANGER is a vicious and revengeful passion, which mankind in general are more or less subject to. From anger proceeds malice; and from malice, envy and hatred. This passion is the spring of many evils; it is the means of making breaches in families; it weakens the strongest ties of friendship; and, if cherished by indulgence, it frequently produces fatal effects. Were a man to fly into a passion upon every slight offence which he receives, he would be accounted by his companions as very unfriendly; and from many reasons, they would soon be led to despise him, and to shun his company :-Then would his anger burst upon himself, and his malice would gnaw his own soul.

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 attention for a few moments on some other object, our anger would 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 desired 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,

world, it will not only be accounted unto us by all good men for righteousness, but we will feel a pleasure arising in our own 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 our passions; but it is childish, it is foolish to be led away by them. We may, in some cases, have good cause to be angry, but then we should guard against being passionate. Let us keep that invaluable precept of the apostle Paul's always before us: "Be angry and sin not:" and, "Let not the sun go down upen your wrath."

A. M.

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." M M 2

C. M.

Hints to those who would be Rich.

BY DR FRANKLIN.

THE use of money is all the advantage there is in having money.

For six pounds a-year you may have the use of one hundred pounds, provided you are a man of known prudencé 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 hundred 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, loses 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.

Again he that sells upon credit, asks a price for what he 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 interest for the use of it.

Yet, in buying goods, it is best to pay ready money, 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 buy 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;

A pin a day's a groat a year.

COMFORT TO AUTHORS!

AND

WHAT PERIODICAL PUBLISHERS MAY EXPECT.

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 oss to conceive; nor can such conduct well be accounted for, as proceeding from any other motive than the one you mention, unless the writer had 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 scriety!" How then are you to paint virtue and vice in their proper coJours? 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 ANAXAGORAS, for attempting to propagate just notions of a Supreme Being, was dragged to prison; when the celebrated ARISTOTLE, after a long

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