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shall stand. First: The wicked pauper fancies himself a prince, are insecure. They are to be and exhibits himself in aspects overthrown. Their hopes, their disgusting to all observers. The purposes, their possessions, their text refers to this in families, and pleasures, are all insecure. “I when it takes possession of househave seen the wicked in great holds it often destroys domestic power, spreading himself like comforts. The words lead us to a green bay tree. Yet he passed remark away, and, lo, he was not.” (Psa. I. THAT THERE ARE DOMESTIC xxxvii. 35, 36.) These men build COMFORTS WITHOUT DISPLAY. He their houses on the sand, they that is despised"—that makes cannot stand. Secondly: The himself of no reputation-mainrigbteous are safe. “The house tains a humble deportment-may of the righteous shall stand.” have a “servant." He cares not They are established on the Rock for appearances, his neighbours of Ages. “Him that overcometh may despise" him, because of will I make a pillar in the tem- his humble bearing, still he has ple of my God, and he shall go comforts in his family. Instead no more out,” &c. (Revelation of wasting the produce of his iii. 12.

labour upon gilt and garniture, IV. IN THEIR REPUTATION. he economically lays it out to “ A man shall be commended ac- promote the comforts of his home. cording to his wisdom : but he In many an unpretending cotthat is of a perverse heart shall tage there is more real domestic be despised.” First: The good enjoyment than can be found in commands the respect of society. the most imposing mansions. The consciences of the worst men II. THERE 18 DOMESTIC DISare bound to reverence the right. Pharaoh honoured Joseph, Nebu- that honoureth himself, and lacketh chadnezzar Daniel. Secondly: bread." There are in this age of The evil awakes the contempt of empty show increasing multitudes society. “He that is of a per- of parents who sacrifice the right verse heart shall be despised.” culture of their children, and the Servility and hypocrisy may bow substantial comforts of a home, the knee and uncover the head for appearances. They all but before the wicked man in afflu- starve their domestics to feed ence and power, but deep in the their vanity:

They must be heart there is contempt.

grand, though they lack bread. Their half-starved frames must

have gorgeous mantles. This (No. LXXVIII.)

love of appearance, this desire for DOMESTIC MODESTY AND DISPLAY.

show, is, I trow, making sad “He that is despised, and hath a ser

havoc with the homes of old vant, is better than he that honoureth

England. himself, and lacketh bread.”



It is better" of the most contemptible and per- to have comforts without show, nicious passions that can take than show without comforts. possession of the human mind. Better." First: It is more tdIts roots are in self-ignorance- tional. How absurd to sacrifice its fruits are affectation and false- the comforts of life to outward hood. Vanity is a kind of men- show! Who cares for your distal intoxication, in which the l play? None who care for you;


" He

- Prov.

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(No. LXXIX.) THE TREATMENT OF ANIMALS. A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel." --Prov. xii. 10. The world of irrational animals is a wonderful world. Its history, which is only begun to be written, is amongst the marvels of modern literature. The Bible commands us to study this world, sends us to the beasts of the field for instruction; it also legislates for our conduct in relation to this world. The text suggests two remarks concerning man's conduct towards the beasts of the field.


RIGHTEOUS. “A righteous man gardeth the life of his beast.” Three facts will show why we should be kind to them. First: They are the creatures of God. His breath kindled the life of all. His hand fashioned all, both great and small. Dare we abuse what He thought worth creating ? Secondly: They are given for our use. He put all under the dominion of man: some to serve him in one way, and some in ancther: some to charm his eye with their beauty, others to delight his ear with their music: some to supply him with food, and some with clothing: some



to save his own muscular strength in doing his work—some to bear him about. Thirdly: They are endowed with sensibility and intelligence. They have all feeling, and some a good degree of sagacity, amounting to something like reflection. They feel our treatment. *


“ The tender mercies of the wicked are cruel.” Cruelty is wickedness. Man sins against God as truly in his conduct to. wards animals as in his conduct towards man. There is a divine law-" Thou shalt not muzzle the ox when he treadeth out tho corn.

(Deut. xxv. 4.) “Send

now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.” (Ex. ix. 19.) Great is the difference between the heart of a righteous and that of a wicked man. The righteous is kind eren to his beast, and the kindest treatment of the wicked is but cruelty. I would not enter on my list of friends (Though graced with polish'd manners

and fine sense, Yet wanting sensibility) the man Who needlessly sets foot upon a worm. An inadvertent step may crush the snail That crawls at evening in the public

path; But he that has humanity, forewarn'd, Will tread aside and let the reptile live,




INDOLENCE. " He that tilleth his land shall be satisfied with bread; but he that fol. loweth vain persons is void of understanding."-Prov. xii. 11. It is implied that all men want

• See a work for children, entitled Animal Sagacity." by Mrs. Hal Published by Partridge and Cu.

is given.

bread"—the means of physical | bread, instead of labouring. These sustentation and that this bread base-natured people are found in is to come through human indus- every social grade, and they distry: The earth spontaneously grace their race, and clog the yields what irrational creatures wheels of progress. Secondly: require, because they are not en- Persons who thus hang on others dowed with aptitude for cultiva. for their support are fools. “They tion. Man is thus endowed, and are void of understanding." (1.) his Maker will not do for him Because they neglect the fundathat which he has given him mental condition of manly de. power to do for himself. Labour velopment. Industry is essential is not the curse of the fall; it is to strength of body, force of ina blessed condition of life. Man tellect, and growth of soul. " It in innocence had to cultivate is bad policy," says our great Eden. The text presents two

dramatist, “when more is got by subjects of thought.

begging than working.'

“ Man I. MANLY INDUSTRY. First: should not eat of honey like a He has manly industry indicated.

drone from others' labour." (2.) An agricultural specimen of work Because they sacrifice self-re

He that tilleth his spect. The man who loses selfland"-Agriculture is the oldest, respect, loses the true feeling of the divinest, the healthiest, and his manhood, and such a loss the most necessary branch of hu- must come to him who lives the man industry. Secondly: He life of a parasite. (3.) Because has manly industry rewarded. they expose themselves to deBread

comes as the result. grading annoyances. The paraHe is “satisfied with bread." All site's feeling will depend upon the experience shows that, as a rule, looks, the words, and the whims proper cultivation of the soil is of his patron. He will be subject all that man requires to satisfy to exactions, insults, and disaphis wants. God sends round the pointments. seasons, and when man does his work, those seasons carry their respective blessings to the race.

(No. LXXXI.) Skilled industry is seldom in


“The wicked desireth the net of evil “Thrift is a blessing.

men : but the root of the righteous If men steal it not."

yieldeth fruit. The wicked is shared by SHAKESPERE.

the transgression of his lips : but the

just shall come out of trouble."-Prov. II.

PARASITICAL INDOLENCE. xii, 12, 13. This Solomon seems to put as an

THESE words lead us to notice antithesis to the former. “He two opposite principles in human that followeth vain persons is void character : craftiness, and hoof understanding." The word nesty. vain may perhaps be taken to re- I. CRAFTINESS. " The wicked present persons in a little higher desireth the net of evil men." The grade of life, and who are, more idea is that the wicked desire to or less, independent of labour. be as apt in all the stratagems by First: There are those who hang which advantage is obtained of on such persons for their support, others, as the most cunning of Instead of working with manly

evil men.

Two remarks here. independence, they are looking First: Craft is an instinct of uickto the patronage of others. They edness. The wicked desireth the fawn, flatter, and wheedle for net of evil men.The men of the

world charge Christians with hypocrisy. No true Christian is a hypocrite. The better a man is, the less temptation he has to disguise himself, and the more inducements to unveil his heart to society. On the contrary, a wicked man must be hypocritical in proportion to his wickedness. Were his polluted heart and dishonest purposes fully to appear, society would shun him as a demon. To maintain a home, therefore, in social life, and to get on in his trade or profession, he must be as artful as the old serpent himself. Craftiness is essential to sin. Sin came into the world through craft. The devil deceived our progenitors. Sin is ever cunning: wisdom is alone true. Cunning is the low mimicry of wisdom;-it is the fox, not the Socrates of the soul. Secondly: Craftiness is no security against tuin.

The wicked is snared by the transgression of his lips.Lies are the language of craftiness. The crafty uses them as concealment and defence, but the eternal

The Pulpit and its Handmaids.

law of providence makes them snares. One lie leads to another, and so on, until they become so numerous, that the author involves himself in contradictions, and he falls and founders like a wild beast in a snare.

II. Honesty. First: Honesty is strong in its own strength. It has a root. The root of the righteons. It does not live by cunning and stratagems, but by its own natural force and growth. Honesty has roots that will stand all storms. Secondly: Honesty will extricate from difficulties. The just man may get into trouble, and often does, but by his upright principles, under God, he shall come out of them.

“Honesty is the best policy.” It may have difficulties, it may involve temporary trouble, but it will ultimately work out deliverance. “An honest soul is like a slip at sca, That sleeps at anchor on the ocean's

calm; But when it rages, and the wind blows

high, She cuts her way with skill and ma



JUSTICE. “Ix the corrupted currents of

this world Offence's gilded hand may shove

by justice, And in worst times the wretched

prize itself Buys out the law. But 'tis not so

above; There is no shuffling; there the

action lies In its true nature, and we our

selves compellid, Een to the teeth and forehead of

orr faults, To give in evidence."

“ Take heed :—for God holds ven

geance in his hand, To hurl upon their heads that

break his law." “God needs no indirect nor law.

less course, To cut off those who have offended

Him." “Heaven is above all yet; there

sits a Judge That no king can corrupt.” “Heaven is the widow's cham

pion and defence." “God does defend us when our

cause is just.”


mercy, but

“ Guilt still feeds its judgment

even here." “ The heavens are armed against

perjured kings." “ Judgment in truth belongs to

God alone." “ Most just is God, who rights

the innocent." “Heaven is most just, and of our

pleasant vices Makes instruments to scourgeus." “Foul practices turn on their

authors.” “To wrong-doers, the revolution

of time brings retribution.” “ States which have long gone on,

and filled the time With all licentious measure,



MERCY. " Whereto serves

to confront the visage of

offence?" “If the worst offender may find

mercy in the law, 'tis his." “Morality and mercy live in the

tongues of princes: mercy should live ever in their

hearts." “No ceremony that to great ones

'longs, Not the King's crown, nor the

deputed sword, The marshal's truncheon, nor the

judge's robe Become them with one-half SO

good a grace As mercy does.” “ How should we be If He which is the top of judg.

ment should But judge us as we are? Oh,

think on that, And mercy she will breathe within

our lips, Like men new-made.” “ All the souls that were forfeit

once, And he that might the 'vantage

best have taken, Found out the remedy." “ It is excellent To have a giant's strength; but

it is tyrannous To use it like a giant." “ Merciful Hearen! Thou rather with thy sharp and

sulphurous box Splitt'st the unwedgeable and

gnarled oak, Than the soft myrtle! O, but

man, proud man, (Drest in a little brief authority, Most ignorant of what he's most

making their will The scope of justice, come to an

evil end."

assured, His glassy essence) like an angry





indiscretion sometimes serves us well, When our deep plots do fail. And

that should teach us There's a divinity that shapes our

ends, Rough hew them how we will." “There is a special Providence in

the fall of a sparrow." “Heaven hath a hand in all

events." “What Providence delays, it not

denies." “He that doth the ravens feed, Yea, providentially caters for the

sparrow, Will comfort man's old age." “All good ascribe to Providence




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