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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 examine 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.

curse which afflicts humanity. It leads to eno..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 suspassing 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, there fore, 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 civilization from the flood of barbarism which might overrun them. May it be anticipated, however, that this urgent necessity will not exist much 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 and 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

DUTIES WHICH THE PEOPLE OF ONE COUNTRY OWE duty to consider them as entitled to live and act accord

TO THOSE OF ANOTHER.

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 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 conanually in operation to retard their advancement towards a universal philanthropy. National war is the heaviest

ing 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 the principles of 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.

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, or in man's peculiar constitution or relations, which gives the least counte nance to such an opinion. Amusement, like every thing else in which free agency is concerned, may be innocent and grateful, or improper, pernicious, and introductory of the worst of evils. Young persons must have the former, or they will seek out the latter. It is the duty and the

interest of parents to lead children to take pleasure in such things as can be approved of, and to divert children from such as must be injurious to them, and afflictive to those who are deeply interested in them. We apprehend that there may be persons, and classes of persons, who will disagree with us on this subject, as they may have done on some which have been already touched upon. We should deeply regret to displease any one; but on a matter so important as the making good citizens and good moral agents out of children, one should not hesitate to speak frankly and sincerely. If wrong, persons better able to judge will take care that no evil visits them in consequence of such error.

per. We would not run against any opinions, whether well or ill founded. But as to dancing, just like every thing else, it may be misused and perverted, or be made. to be an innocent, healthy, and commendable accomplishment. There is no mode so much within the reach of the community, in general, as this. Properly taught, it brings out the power of the muscles, and gives them their natural action: all natural motion is graceful. Why should not man conform to this general law of nature? Dancing well is one mode of conforming Possibly it is considered frivolous and corrupting. Nothing is frivolous in this system of being which is innocent, pleasing, and adapted to promote healthy action. Persons who are capable of being corrupted by dancing, will certainly find some much more effective mode to become so, if this be denied to them. Dancing among the very young is usually conducted under the eye of discreet seniors, and well-educated adults need no supervision in dancing, but that of good sense and their own self-respect. But suppose dancing could in any case be perverted, so may every thing else be. If we are not to do any thing till it is impossible to err in doing it, what will there be for any one to do?

Amusements are physical or mental. It may be more proper to say, that there may be, first, amusements which are intellectual, and, second, such as consist of some hodily motion, in which the mind is more or less interested. If there be such distinctions, athletic sports may be of the second sort. The simple use of the eye, of the ear, and of the imagination, may be of the first sort. It is believed that ail amusements must have some contemplated end or result, whether that be defined and certain, or contingent. We believe so, because every thing in this world seems to be moving on to some purpose. Music. It is one of the most convincing proofs of the One who is acting without knowing for what, is neither benevolence of the Deity, that he has so formed the hulabouring nor amusing himself, but is trying to get rid man ear as to make it capable of finding a rational and of himself, and of time. The most captivating sports elevated pleasure from the action of sound. There might are those which are contingent; that is sports or occu- have been organs of speech, and ears to hear, without pations wherein the result may be highly favourable or imparting to the ear the power of knowing and delightotherwise. No one engages in them without expectinging in music. It must have been intended that this grato come out on the successful side. Hence, hunting, cious gift should be used, and (most probably) as one fishing, horse-racing, and gaming, are of this order. The mode of praise and thanksgiving as well as for innocent hope of success is a very high excitement, but the morti- pleasure. Music is action; it is action to some end; the fication and distress of failure ever far exceed the plea- end is innocent and delightful. The enjoyment has the sures of success. There is a tendency to discourage out- double advantage of being solitary and social. Music of door sports. This is certainly wrong. If not carried may be made to produce a sense of high moral feeling, to excess, they are among the most salutary and pleasing and it may be made to produce a feeling of very opposite amusements in fine weather. character. The same rules must be applied to this subject as to all others, that every thing was created, and for some good and wise purpose; and that every thing must act, and will act, to some useful end, if human ignorance or error do not interfere. We therefore contend that the power to make music is to be cultivated, and its benefits to be thankfully enjoyed.

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 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.

It is consistent that man, as he is so superior to all other animals, should be alike superior in the making 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 that it is their duty to take it in that light, and be thankful for it.

Games.-Games at cards are a very common amusement. They may be innocent, but there is nothing to recommend them. They give no action to the body; they are a very humble occupation for an intelligent mind. Whether the chances in distributing fifty-two pieces of spotted pasteboard fifty successive times in three or four hours, shall possess some of the engaged with fortunate pieces, and others with unfortunate ones, can hardly be said to be doing any thing to any useful end. When the sport is over, the thing proved or arrived at is, that in this use of three or four hours of a short life, A. counted Dancing. As to the best modes of acquiring strength, so much, and B. so much. This, however, is not the ease, and grace, there may be very different opinions. end usually proposed in playing cards. The cards are There are many who think the discipline of dancing only the machinery which, with more or less skill, sub■ proper mode, and others who think this highly impro-mits to the laws of chance the result of emptying one

man's pocket and filling another's. A passion for this kind of gaming extinguishes, or converts into a withering curse, every fine feeling of the human heart. Time, health, property, the proper use of the tongue, character, self-respect, and peace of mind, are the sacrifices made at the gaming-table. Unnoticed by the miserable victim, the shackles of habit are put on, which no earthly power can unrivet. When the gambler's last shilling is gone, he starts, as from a dream, into a full sense of the complicated misery and ruin in which he has involved himself. He must then devote himself to infamy, and submit himself to the power of a gravitation which will bring him inevitably to the bottom of its abyss. The evils of gaming may be judged by the number of suicidal deaths which it occasions, especially in the great cities of Europe.

that it is the game, of all others, which deserves the patronage of colleges and seminaries, and is well adapted to develope 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 principle 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 first; that ought not to be so considered. Persons who are skilled in the art of talking can always give it a direction. The purposes of conversation are, to put one's self in the way of learning something; to impart something that others want to hear; to form opinions on interesting subjects; to settle the merits or demerits of public action, All gaming for property leads, in proportion to its to recount amusing or extraordinary facts, &c. &c. character, to such results. The means of gaming, and Every human being knows something which he is willespecially with cards (as they are the easy and most ing to tell, and which any other that he is in company common implements in use), are regarded with the ab- with wishes to know; or which, if known to him, would horrence which is associated with them by all persons be amusing or useful. To be a skilful conversationist, who feel an interest in the young. The young and the one's eyes and ears should be busy; nothing should middle-aged have no need of cards for amusement. They escape his observation. His memory should be a good may have many amusing occupations which are inno-one, and he should have a good-natured willingness to cent and improving. There may be persons in an ad-please, and to be pleased. It follows that all matter vanced time of life, who are beyond the seduction of of offence in conversation should be avoided. The selfgaming, to whom the interest of a game of cards may love of others is to be respected. Therefore, no one is be an innocent and welcome amusement. Undoubtedly, tolerated who makes himself the subject of his own comfriends who are met for social purposes, and who have mendation, nor who disregards the feelings of those nothing better to do with their time, hands, and minds, whom he addresses. There is as much demand for may play cards in a manner to give no offence to them-politeness and civility in conversation as in any other selves or others. But it is pleasing to know that the department of social intercourse. One who rudely interstate of improvement is such, that in most social meet-rupts another, does much the same thing as though he ings there are higher entertainments than that which cards afford, and which are justly in higher esteem.

We

should, when walking with another, imperuently 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.
need not say any thing of the amusement derived from
reading. It is very properly one of the standard amuse-
ments 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 inven-
tion, 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, atten-
tion to the proper wants of the young has required of the
press its action for their benefit; not as to books of study

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

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 inte- | resting 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 construc-only, but sheets of amusement. tion 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 exer-perfect state of existence after death. Just conceptions cises are uninteresting repetitions to no end, except with of the character and attributes of the Deity are of the those who know that bodily motion must be had to utmost importance, especially to the young, whose minds secure health. In such case they endure the labour for require to be led aright in all that pertains to the great the end in view. But the amusements of the young truths of religion. The religion professed in this country must be of a nature to secure action to an innocent and is Christianity-the most cheering, the most noble of all useful end, and health will take care of itself. Perhaps faiths. The books to which we point for instruction in there may be some persons who can follow out this mat- the religion of Christ are those of the Old and New Tester, and invent rational amusements. They would de-tament. To them the instructors of the young will direct serve to be regarded as benefactors, and would probably find a substantial reward. We cannot but remark that here 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 any thing but the game. We incline to think

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 follows:- 1. Thou shalt have no other gods before me.-2. Thou shalt not make unto thee any graven image, or any likeness of any thing 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 man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates: For in six days the Loud 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, tha 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-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's."

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 men;" 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 every thing 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

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oblations to God can be accepted of so long as we live at enmity with a brother; that is, having a quarrel with any 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 among us, may we ask, keeps this saying in remembrance? Do all who attend the public worship of God hold it in mind? Again, he says that we are equally to avoid hypocrisy, or a pretence of self-righteousness and ability to show our neighbours their faults, before we have put away the same or other faults from ourselves. Hypocrite, first cast the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brother's eye. Judge not, that ye be not judged." 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, either 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 seventy times seven;" by which we are to understand 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 upon 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 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 in 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 comparatively worldly happiness. Yet it is incalculable to what extent the exaltation of the mental faculties may be carried by systems of education, an

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present article. Duties as Subjects, as Electors, as Jurors, as Will. Misfortunes and Evils. Inequality of Rank, Duties which Masters and Servants, Conduct at Public Meetings. Making a the People of one Country owe to those of another. Duty of Trusting to Ourselves, Religious Obligations, and Conciasion, are the composition of one of the Editors, as also a number of passages in other places. It is humbly trusted that both numbers will be found to form the most complete as well as the most applicable body of admonition on the moral duties ever given to the public; and that parents and teachers of youth will find it available in their purposes of intellectual cultivetion.

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