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discretion; with other talents below mediocrity, will effect more in correcting error, reforming the vicious, and advancing pure and undefiled religion; than the talents of an angel could accomplish without them. To know what, how, and when to advise ; is a matter too little understood, and less practised. If we wish the seed sown to take root, we must mellow the soil by proper cultivation. So in giving advice, we must first gain the confidence of those we deem it a duty to advise, and then look to God for success.
What I have said on this subject in a former publication, I here repeat. Of all occupations, that of agriculture is best calculated to induce love of country, and rivet it firmly on the heart. No profession is more honourable, none as conducive to health, peace, tranquillity, and happiness. More independent than any other calling, it is calculated to produce an innate love of liberty. The farmer stands upon a lofty eminence, and looks upon the bustle of cities, the intricacies of mechanism, the din of commerce, and brain confusing, body killing literature; with feelings of personal freedom, peculiarly his own. He delights in the prosperity of the city as his market place, acknowledges the usefulness of the mechanic, admires the enterprize of the commercial man, and rejoices in the benefits that flow from the untiring investigations and developments of science; then turns his thoughts to the pristine quiet of his agrarian domain, and covets not the fame that accumulates around the other professions.
He has much time for intellectual improvement and reflection. Constantly surrounded by the varied and varying beauties of nature, and the never ceasing and harmonious operations of her laws, his mind is led to contemplate the wisdom of the great Architect of worlds, and the natural philosophy of the universe. Aloof from the commoving arena of public life, and yet, through the medium of that magic engine, the PRESS, made acquainted with the scenes that are passing there, he is able to form a dispassionate and deliberate conclusion upon the various topics that concern the good and glory of his country. In his retired domicil, he is less exposed to the baneful influence of that corrupt and corrupting party spirit, which is raised by the whirlwind of selfish ambition, and rides on the tornado of faction. Before he is roused to a participation in violent public action, he bears much, reflects deeply, and resolves nobly. But when the oppression of rulers becomes so intolerable, as to induce the farmers of a country to leave their ploughs and peaceful firesides, and draw the avenging sword-let them beware—the day of retribution is at hand.
Above all other occupations, that of agriculture enables those who pursue it, to live in a fuller, freer, purer enjoyment of religion. It is less exposed to temptations, calculated to lead frạil men from the paths of virtue. If multitudes, who are hard run to get bread, would leave our pent up cities, and occupy and improve the millions of fine land in our country, yet unlocated, it would greatly enhance individual happiness and public good. Try it, ye starved ones—if you are disappointed, then I am no prophet, or the son of a prophet.
Ambition is at distance
SOME conceited wights, who study party politics more than philosophy or ethics, call all the laudable desires of the human heart, ambition, aiming to strip the monster of its deformity, that they may use it, as the livery of heaven to serve the devil in. The former are based on philanthropy, the latter, on selfishness. Lexicographers define ambition to be, an earnest desire of power, honour, preferment, pride. The honour that is awarded to power, is of doubtful gender, and the power that is acquired by ambition, is held by a slender tenure, a mere rope of sand. Its hero often receives the applause of the multitude one day, and its execrations the next. The summit of vain ambition is often the depth of misery. Based on a sandy foundation, it falls before the blasts of envy, and the tornado of faction. It is inflated by a gaseous thirst for power, like a balloon with hydrogen, and is in constant danger of being exploded, by the very element that causes its elevation. It eschews charity, and deals largely in the corrosive sublimate of falsehood, the aquafortis of envy, the elixir vitriol of revenge, and the asafetida of duplicity. Like the kite, it cannot rise in a calm, and requires a constant wind to preserve its upward course. The fulcrum of ignorance, and the lever of party spirit,
form its magic power. An astute writer has well ob-
“And taste and prove in that transporting sight,
It doth appal me
BYRON seems to have viewed anger with contemptJohnson, with compassion. The latter is right, and the former not far wrong. It is folly not to control our anger and keep it in subjection-long indulgence gives it a mastery over us-it then becomes a confirmed disease, and calls for our pity. It is one of the misfortunes of our fallen nature, and can best be disarmed by kindness. The bee seldom stings the hand that is covered with honey—the cross dog can be appeased with a piece of meat, the angry man is soonest cooled by gentleness. Anger is a species of momentary insanity-all humane persons treat the unfortunate subjects of this disease, tenderly, as the best means of restoring them to their right mind.
When anger comes in contact with anger, it is like the meeting of two fires—the conflagration and damage are increased. As water extinguishes the one, so will gentleness the other. A soft answer turneth away wrath. Be angry and sin not. By these remarks, I do not become the apologist of those who indulge this inflammable, explosive propensity—the treatment of the disease is my object. The patient who has long been afflicted, may do much towards effecting his own cure—at first, the malady was under his control. An ounce of pre