their predecessors, though their mode of obviating it was not very happy.

Images and Pictures in Churches.

Wherever controversial writers enter upon a subject, contention, rage, and misrepresentation take place of the pursuit of truth. Hence the custom of the Roman Catholics, of placing pictures, &c. in their churches, has been stigmatized as idolatrous. Pope Gregory, in a letter to Bishop Masilien, explains this matter very clearly. "Aliud est enim picturam adorare, aliud per picturam historiam quid sit adorandum addiscere.” It is one thing to make a picture an object of adoration, and another thing to look upon the same picture as a history of the good actions or character which it represents for our instruction and example. It was with this view that the ancient Romans placed statues of their heroes and other great men in their public streets, that the spectators might be animated with their examples. To illiterate persons in the Romish church, or in the Roman republic, they were more striking objects of instruction than historic writings.

Segnius irritant animos demissa per aures,
Quam quæ sunt oculis subjecta fidelibus,

Says a sensible Roman Poet.

Slow comes instruction through the sluggish ear;
Embodied truth is to the eye most clear.

Monasteries and Abbies.

How many persons, disgusted with the tollies, terrified at the misfortunes, and wearied with the dulness of the world, will read with approbation the following remarks of a very ingenious, though fanciful, writer, in the praise of monastic lite. "Some monasteries and collegiate cells might well have been spared, and their revenues charitably employed in good towns and cities, at least, for men and women of all sorts and conditions to live in, and to sequester themselves from the cares and tumults of the world, that were not desirous or fit to marry, or willing to be troubled with common affairs." See Burton's Anatomy of Melancholy.

Desultory Reading.

The youthful student would do well to give a serious attention to the following confession of a very laborious, learned, and miscellaneous student. "This roving humour I have ever had; and, like

ranging spaniel that barks at every bird he sees, leaving his game, I have followed all, saving that which I should. I have read many books to little purpose for want of good method. I have confusedly tumbled over divers authors in our libraries with small profit, for want of art, order, memory, and judgment."-Ibid.

Independence.

Such is the anxiety in some minds for this happy state of existence, that no exertion is thought painful, no forbearance irksome, when this fair prospect is in view-when the mind retreats on itself,

"Scar'd by the spectre of pale poverty."

A young man should be aware, that, on starting in life, men of bad principles watch his errors, and take advantage of them; and learn to depend on himself. A. Pope, when he wrote the above quoted line, in his "Imitations of Horace," felt the horrors he described; and by his own honour. able exertion of the faculties with which he was blessed, became an independent man early in life.

Late Marriages.

The grand objection to persons entering into the state of marriage in advanced life is, that it is seeking the rose, when the season would have told us we could only find the thorn. Late marrying is adding a burden to a state in itself burdensome; it is as if we should ride double upon an old horse, who has not strength enough remaining to carry us safe singly. It is forming a wish to take a

new lease," when most persons might exclaim,

in the words of the poet,

I have lived long enough: my May of life
1s fallen into the sear and yellow leaf.

Macbeth, scene 3.

History.

Plutarch, in his Life of Pericles, has very cautiously spoken of history. "It is a difficult matter to trace and find out the truth of any thing in history. On one hand, those who undertake to write history, living so long after the things were done, cannot arrive at a certain knowledge of such transactions as passed in the times before them. On the other hand, that history which is contemporary, and of the same standing as those actions and lives which it reporteth, doth, partly through envy and ill-will, partly through favour and flattery, disguise and pervert the truth."

Arts of a Demagogue.

In the same Life of Pericles, honest Plutarch well describes the method by which a popular man, in a democratic state, governs the people, by knowing their dispositions, and humouring their wayward fancies, and availing himself of their fickleness. The illustration is eminently

happy: "Pericles changed his conduct, and no longer became, as formerly, tame, and gentle, and familiar, with the populace, so as readily to give himself up to their pleasure, and to comply with the rabble, as a steersman tacks about with the wind, through all the points of the compass."

Comfortable and Bonhommie.

These two words are peculiar to the two nations, whose views of ease and moral conduct, in many particulars, very much differ. A Frenchman loves finery in his house, but does not exclude dirt and negligence; which the English idea of "comfortable" so vehemently repels. Bonhommie is a term unknown to us, as "comfortable" is to the French; and may, perhaps, be best translated (as neither sex is excluded in the word) by the character which we call " a good kind of a body,” or a good kind of a man."

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Liars.

It was very justly and very pointedly observed by honest old Montaigne, that these pests of 'society, were they to be well weighed, are cowards towards men, but brave before God; for a lie flies in the face of the Deity, but may possibly, for a time at least, escape the notice and punishment