VOLUME 2. DUTY TO irosni A termnn preached by Rev. J. H Fritz, in the Emflith Evangelical Lutheran church, Butler, l'« , Feb. 19 th, ISGS. MAM, 12:17.—"And J*""* «n*w®rin#f. **id unto them: Rcodo! ioCatsnor Ibo tMugw tlint ar« Ite-tari. At the time when our Lord and Saviour was upon the earth, and when the words of our text were spoken, there were two great political parties in Judea. The one party, to whom the Pharisees, as a class, belonged, were the followers of Ju das of Galilee, who denied obedience and national submission to any ruler who was not of their own Jewish nation and relig ion. They avowed submission only to God and the established hierarchy among them, founded upon (he law of Mosesand the prophets. They especially denied submission to the Roman emperor, the "Caesar who had conquered them and who was a Gentile and an idolater. The Pharisees endeavored by every possible moans to deny and throw oil the liotuan yoke, so galling to their proud necks. They advocated Jewish political liberty .of which the Jewish people were now de prived and unworthy, on account of their national sins. Tliereforv, also, their op p sit ion It) the Saviour, the true Messiah, the Redee ner of Israel. They did not desire a sp ritual king to save them from their sins, and give them the true li -erty of the children of God, which to possess is to possess all else desirable on earth ; but they d sired a great political prince, a Messiah, who would come with great pomp and power, with a mighty army and great military glory—a David and a Solomon combined —who would be able to throw off the Roman yoke, and raise up the fallen fortunes of the Jewish na tion. In this national humiliation, they acknowledged their helplessness, and therefore this was the sort of a Messiah that they wanted; and because Jesus did not suit their notions in this respect, they rejected him. I hey. therefore, endeavor ed to ensnare him, laid political traps, as in the question, to which our text is an answer, ill order thai they might take away his life. In this they were not suc cessful at this time ; but finally did sue eeeil in having him accused as a political king of the Jews, before Pontcus Pilitc, the Roman governor, who tried hitu on political lies, and crucified him, as a mal efactor on the cross. The other party were called Ilerodians, the name no doubt derived from Herod the great, anil the three younger Ilerods, and composed that class of people who supported the interests of the Herod's and the Roman power. Herod the great and the three younger Ilerods. had rul ed among them as kings or governors, under the Roman power I hese kings derived their positions from the Unman Caesars, and were tiibutary to them. Hense the Ilerodians, as a party, advoca ted submission to the Roman government, paying tribute or taxes toil, and proclaim ed the duty of being loyal and obedient subjects to Caesar. Some of the Jewish people, and of the baser sort of ibis par ty, even went so far. as to lay aside their own enlightened worship and service of Jehovah aud adopted the Roman my thology. supcrstit.on, and idolatry, with its lusts and vices. Cutler these circumstances of party loyalty and disloyalty to the Roman power, the question was proposed to the Savior : "Is it lawful to give tribute to Cic-.tr fir not?" Before answering the question, the Saviour asked to be shown a Roman penny, (a coin, in currency of the value of about sixteen cents,) and after having seen it, the Saviour said: " Whose isthisiniageand superscription ?" They said: "Caspar's." Then said Jesus unto them: "Render unto Ctesar, the thiugs that are Caesar's, and unto God the things that are God's." That is, that the people should give unto God those things that belong to Ilini, as the holy ruler of heaven and earth; and give un to his temporal rulers, sent to bear the sword of justice, in the order of llis wise pruvidence, that honor and submis sion that is due untothem. This subject is still applicable to our own tiiues. Many arc still desirous ot knowing, "wlut is my duty to the gov ernment, under which Grid in His provi dence, has placed me?" The answer of Christ is: "Render unto Casesar, the things that arc C®e»ur's," and the true Christian iuu*t bee J. Another may also eu«|uire of the L.»rd: ''For how longwill the Scriptures warrant the extension of the sword of justice over the rebellious spirits of our land?" The answer is: "'Uutil they "render unto Caesar the thiugs that are Cae-tar's.'" The term Cassar was applied to tbe Uomau eui|«- rors, aud is thus a term that can be ap plied to all kings, chief rulers aod magis trates of every land, oven to our own chief iiugiotrire of the nation. Certain duties l.cwti,; u> i lie. C chief "•agisrrate.-. ttw poup.o «io tuiuuuoi Uuajtliuuj, AMERICAN CITIZEN. us a Christian duty, pleasing to God. Let us they, consider now particularly, the doctrine of the text, which is: "That men should renderto the chief rulerthose duties that belong to him." And, we would remark : 1. That the ruler is to be prayed foi. The Scriptures enjoin this, as a primary duty. Says St. Paul toTimothy! (2:1-3) *' I exhort therefore, that first of all, sup plications, prapers, intercessions, and giv ing of thanks, be man for all men ; for kings, and'for all that are in authority; that we may lead a quiet and peaceful life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour." Prayer is a holy power with God; for we are told: (Jas. 5: 1C) "The effectual fervent prayer of a righteous man availcth much." True prayer will be beard and answered on the part of God. The good people are there fore exhorted, first of all to make sup plications, prapers, intcrce-sions, for kings and for all w ho are in authority over them. This is a duty of the first importance,that the blessing of God may rest upon the ruler, and upon the people through him. They are to pray for him personally that God would bo pleased to bless him with His fear, which is the beginning and con tinuance of true wisdom. Hlesshim with divine wisdom, to discern clearly bis du ty, and to discharge it in such a way as will truly be conducive lo the extension of God's kingdom of righteousness, and the best interests of the whole people. 'I hat be may be kept free from ignorance, dishonesty, and corruption, and that lie may give him courage to execute the laws without fear, or favor of man, not holding the sword of justice in vain, but thai ''c tuny be " a terror to evil-doers, and a praise tothem who do well." That thusthe people n,ay have one of God's choicest blessings upon earth, namely,of being well governed, lithe whole jieople were to observe this injunction of the word ol God, they would have no lack of good rulers. King Saul after being anointed king, was by no means as good a man, as ho ought and might have been; but when be came among the company of prophets " the Spirit of God came upon biin and he prophesied among them," so that it was said: ''ls Saul also among the prophets ?" They are to [TVay lor themselves, also, as a part ofthat government, for where there are no subjects, there can be no governor, and where there aro no good subjects, there can be no good governor. So, also, if the subjects are good, they will in a general "»ay have a good govern inept. They are to pray, therefore, that they may lead quiet and pent-cable lives in all godliness and honesty, and pi ay to be kept from all unholy passions, which give birth to uproar, tumult, strife, and rebellion, lloptiblics, especially, will never stand unless these virtues of a good citizen and Christian are prayed for, ami sincerely cultivated. A good people wili be fjee, be-am-e they desire lo do no wrong, and 'rue liberty consists in every inan being privileged to do right, and not to do wrong. Were men all good Christ ians, observing the command of Christ: " love your neighbor as yourself," there would be no necessity for jails, peniten tiaries, and capital punishments; yea. there would be no necessity for law, ex cept those defining civil rights, and civil duties; but certainly the penal code would have no place ol application. But be cause of the wickedness of men, who dis regard divine s's we 1 as civil law. and break tbeiu. these places of punishment must be erected, and penal laws must be enacted: My these men of wicked ways are deprived of their personal liberties— they loose their freedom, aud justly so. because theya>eenemies to all true liber ty, and the peace of their fellow men. Ig norance and vice will beget tyranny, and a bad people will become slaves and bond men. Thus the heathen, in darkness and depravity, arc governed by the whim of the one man power —thus Rome lost her .liberties in the same proportion as she lost her moral virtue ; and thus modern Italy Spain, Mexico, the Southern republics, were religion is adulterated with super stition, and were but the twilight of true intelligence anil the pure religion of Je sus exists and where vice aud wxkeluess abounds, are but lrdl civilized, and if not obsolute monarchies, yet republics but in name. A good people must then pray for their rulers, and pray for theuisclve. that they may lead quiet and peaceable lives in all godliness and honesty. 2. The second duty to be rendered to the chief ruler is. that he should be hon ored. Says the apostle Paul: (Rom. 18: 7.) " Render therefore to all their dues tribute to whom tribute is due ; custom to whom custom: fear to whom fear: honor to whom honor." Aud says the apostle Peter: (1 Pet. 2:17.) " Houor all lueu : love the biothcrbood : fear God: " Let us have Faith that Right makes Might; and in that Faith let us, to the end,dare to do our e'jty as we understand it"— LINCOLN BUTLER, BUTLER COUNTY, PA., WEDNESDAY, MARCH 8, 1865. to worth—it is high estimation of the character of the ruler by words or actions Tho chief magistrate has the title of " ex cellency," and the principal law-makers, have the title of " honorable." They should be esteemed as such, and in order that this may be done without doing vio lence to a Christian conscience, none but the excellent and truly honorable of the land, having the grace and giftH to adorn their stations, should be elevated to those high positions. They should be honored, not only from a seuse of cold duty alone, as those mast be honored, who occupy thei'rstations unworthily ; butfrom a sense of love and duty, as a faithful subject to a faithful ruler. Honoring the ruler, im plies : A godly fear. Says Solomon : (Prov. 24:21.) "My son fear thou the Lord and king." This is not a servile but an hon orable fear, such as ig due from a son to a father—from a subject to a magistrate, from a law-enjoying subject to a law-dis (tensing power—godly fear, profitable to citizen and sovereign. This implies al tJ a Proper Reverence such as David show ed to king Saul, at the cave of Kn-gedi, when David said : " My Lord the king." And when Saul looked behind him, " Da vid stooped with his face to the earth and bowed himself." (1 Sam. This is not only an outward reverential respect; but a truly inward reverential regard.— Saul was the enemy of David, and at this time sought his life; and David had Saul's life in his bands, while in the cave, yet reverential fear and dutiful respect for the person of the kit):, arid the ruler of the people forbade lniii touching a hair of his head. Honor all men, especially the king, in word and in deed, is a Chris tian duty. Improper defamation of the characters of rulers is licentiousness, and is a vice to be shunnel by the wise and good. Says Pluto: "Law is the god of wise men : licentiousness the god of foo s. The wicked and vicious despise and break the law. and dishonor its administrators : this suits their purpose, it is their gi'in, but with the wise and good it must be otherwise. They must love tile law,lion or, fear and reverence the king." 3. The third duty to be rendered to the chief ruloris submission. This is a very important pait of Christian duty. This implies Submission to ordinances, or the laws of the land. Says St. I'etor ; (1 I'et. 2: 13.) "Submit yourselves to every ordi nanceof man, for the Lord's sake; wheth er it be to the king as supreme, or unto governors, as unto thetn that arc sent by hiin for the punishment of evil-doers, and for the praise of theui that do well." The words rendered "every ordinance of man," may signify every human constitution, or form of government and code of laws, not contrary to God's will, as expressed in His word. If a statute commands any thing clearly contrary to the word of God. then we have, the injunction of the apos t'e I'aul: ( Acts 5:29.) "We ought to obey God rather than men." Hut within this limitation, it is Christian duty to obey ev ery ordnance of Caesar. God is a God of order. This is evident from His word and His providence Order brings peace, and godly peace brings prosperity and happiness. Laws and all rules for the regulation of society and its things, arise from the very nature and constitution of society. Society in a state of nature, like the heart of man, is in moral disorder. — Laws and constitutions have a tendency to remedy this evil and to produce order, peace, secuiity, and happiness. There fore the breach of them is crime, in the sight of the law and in the opinion of wise and good men, and, in the sight of God as 112 mi tied upon His word, tin —sin. because contrary tothewillof God. whose will is always good. Therefore, too, the teaching of Jesus, "Uender unto Caesar the things that are Caesar's and unto God things that arc God's," and as tar as duty to Caesar, and obedience to the civil authority was concerned, giving the ex ample, in his own person, of meek sub mission to" I'ilate's unjust decree, and dy ing the death of.he cross, the jus! for ihe unjust, the innocent one for the guil ty, the loyal one to Caesar aud law. al though supjiosed by the ignorant aud wicked to be a malefactor and rebel agaiust constituted authority; but nevertheless the true and the good to God and toman. No man then, who pretends to be a follow er of Christ, in precept aud example, can be a rebel against the wise laws ot the land. No one whose mind is en lightened with right kuowledge, unblinded and un biassed by passion, can be a conspirator against the wiselawsof society. No one. who loves domestic peace, domestic hap piuess, his land with a pure patriotism, which is a common love aud charity ft.r the whole nation, can be a rebel. But the igu rant outlaw, the slave of lust and 1 i*OTiv«r iutifehfexi Uj • W t yiwu system of humau slavery, ami a course of robbery of the liberties of the poor, help less, oud despised of another race, under the iguorant pretext of adifference of col or —such an embodiment of pride and per sonal selfishness, and hater and despisertf the rest of the human race, can be a reb el. The devil was such at tho beginning, and all rebels possess his spirit, and are like him. Their end is not peace, but de struction, death, and hell. But submission to ordinances and the laws of the land, implies, also, submission to the ruler in person, as the magistrate and executor of the laws Therefore, says theapostle Paul to Titus: (3:1.) "Put them in mind to be subject to principali ties and powers, to obey magistrates and be ready to every good work." Kvcry or dinance of God toman has been repre sented by a living personality. Moses was the mouth of the Lord, and to him Pharaoh and tho children of Israel were to pay special obedience. The prophets of old, "spake as they were moved by tho Holy Ghost," and were living oracles of the Will of God, and were to be heard and obeyed. Christ as a person taught the way the truth, and the life, and is to be obeyed in all things. Persons give life to principles—what is dead and lifeless, is made alive by persons. So it is with the law and human ordinances—they are dead and useless, unless there are persons to carry them out, to execute them speedily and faithfully. Says Solomon; (Kc. 8: 11.) ' Hecause sentence against an evil work if not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Presidents, govern ors, kings, magistrates, executives, repre sent the law, therefore the submission is due to them. They as persons,'are also to be obedient to the law, as any other per son or subject; but subjects in general, are to be obedient to their persons, be cause of the law. This is to be douo, al though the rulirs ui*y in themselves, not be as good men as they might and ought to be. The peisonal morality or immo rality of another, addsir subtracts noth ing to or from (lie dignity of our pers n alduties Kingsmay become cast-aways, while the subjects may bo saved, and kings maybe good and faithful, whilesub jects may reap ruin. Therefore tho good Titus submitted even to tho Crctian rul ers, who were idolaters. Paul and Peter submitted to the Konian powers, who were idolaters ; and Jesus, the ever holy ex ample of all righteousness submitted to the person of Pilate, the representative of the Roman Caesar, who was an idolator; and as a lamb is led to the slaughter, so he offered up himself as an example of obedience to the 'aw of God and man. — Then submission is due especially to per sons, and no personal objections to the ru ler, will justify rebellion, the subterfuge of wicked and rebellions men, infidels and unbelievers. 4. Hut finally, it appertains, as a duty to tic rendered to' sesur. that lie should be be defended. Tho chief magistrate stands for the com mill) detvnee of all the people and, reciprocally, all the people stand tot his defence, lu him they are one, e plu ribun unum, and if thus united in a per fect harmony, are terrible to all enemies " as an army with banners," and especi ally so, if for king and people, God is the Lord. Every good thing, in this world, of which a good government is one of the best, requires that its objects should not only be promoted, but its interests de fended. Good governments, like every thing else, have their enemies, internal and external, —pnemies in principle, and enemies in practice—enemies in the way of error, wrong thinkig and wrong planning—undutiful citizens within, and hostile *oes without. Caesar must be de fended against all his foes. Its principles of government must be defended by the understanding, the wise, and the good. Is it republican in form, where the voice of the people is the voice of the ruler, or the will of the people is the will of the ruler, then it must be de fended against all luonarchial sentiments, *here the reasoning is quite different. In monarchies, the voice of the ruler, who has obtained his station by the accidents of royal birth, by ecclesiastical sanction,- by the power of wealth, or ipilitary pow er, is the voice of the people. In repub | lid, the judgment of the whole people, is the judgment for all, expressed through the ruler. In monarchies, the judgment of the ruler, is the judgment lor all. Iu the uue, the people are sovereigns, and the ruler is the servant, fulfilling their expressed will; in the other the king alone is sovereign, and all the people are servants, or slaves, having no will of their own in governmental p»wer. The prinoi j la ot the one l ;ntagouistic to the princi ple of the other, and if notdefeuded, will be eousumed as the lean kiue eat up the liu fcif UitsiUi of I'kMauhl La- peeially must republics combat such 9cu tiuienta as have lately beeu enunciated by pope Pius IX, of Roue, in his encyclical letter, dated Home, Dec. Bth, 1864, (pub lished in the weekly jV. Y. Tribune, Jan. 21st, 1865,) iu which he says : '• Actua ted by an idea of social government so absolutely false, they do not hesitate far ther to propagate the erroneous opinion, very hurtful to the sifety of the Catholic Church and of souls, and termed deliri um by our predecessor, Greggory XVI, of excellent memorj, viz: " liberty of con science and of worship is the right of ev e y man." This is not ouly a thrust at religious liberty, but also a blow at civil freedom. If a Christian government, its morality and religion must be defended. This is essential to its very life and happiness. No scheme of government ever so per fect, wi 1 bring with it, the ends of n good government, peace and happiness, unless it is conducted in the fear cf God, and according to the principles of a true Christii n morality. God governs heav en and earth and this greaCMieocracy. men can never set aside. The various forms of government are equally pleasing to Him, if they but maintain Ilis true spiritual kingdom in them all—His law within the law, as a wheel within a wheel. God never changes the outward form of any government; but his. spirit modifies them all, that they work together for the glory of His name, and for the real hap piness of the people. Therefore its pure and undefiled religion must be defended against the inroads of unbelief, infideli ty, and against such vices as the monstr ous vice ol slavery, and against all in - morality, profanity, dishonesty and all ungodliness. Agfin Caesar must be defended against temporal want, an empty treasury. Those who share ("assure protection in person and property, and partake of the many blessings of a good government are also justly called upon to share its burthens and dangers. For the support of the government men oughttobc willing to pay tribute, tax, labor, and be prac ticc some self denial. This was implied by the penny shown to Christ, which rep resented labor, and He meant to say : '•Render this unto Caesar also;" and no man, especially a Christian, con evado this duty and please God. Not to do so, wtuld be dishonesty to ('aesar, ingratitude, a petty rebellion on the basis of a vicious, covetousness. • , liut finally, f'aesar must he defended against bis domestic and foreign foes— rebels at home, enemies abroad. This is only another form of labor. Iri peace, labor in the form of taxes alone is needed; hut in war, personal labor as a soldier, for ,he common defense, is additionally ne ccsary. This is often a jwsrilous duty to perform; but nevertheless an honorable duty in all christian men ; for it belongs to that class of duties, of which Christ lias said : "Render unto Caesar the things that be Caesar's." A course of conduct the reverse of this, would show dishones ty, cowardice, offeuiinacy. a lack of Chris tian gratitude, from the fact of having shared Cassar's days of prosperity, in peace and plenty; but wheu his evil days came, and his very life was imperiled, then to desert him. The Chris'ian in his rela tion to Christ, is alone to use.the sword of the spirit, and fight the good fight of faith; but iu his relations to C'sesar, who holds the sword of temporal justice, he is, with him, to fight the battles of the laud, and like him and with him, "to be a terror to evil doers and a praise to them who do well." "And Jesus said unto them : Render unto Caesar the things that are Caesars." If these Jewish people had harkened to these admonishing words of Jesus, and had laid them to heart, and carried them out in their lives, they would have been spared the greatest calamity, probably, the world has ever witnessed.and history has recorded, namely, the destruction of Jerusalem forty years after, in the year seventy-one, by this same Cajsar, and the dispetsion and annihilation of the Jewiah people as a distinct nation. Ihey were still a nation then, although subservient to the Roman power; but they did not repent, and carried their rebellious spirit towards God and towards Cassar, so far, that (Jod's fiery wrath was poured out upon them, aud now, for nearly eighteeu baud red years, they have had no land, no country, no nationality strictly their own ; but are disbursed among all nations Surely then, we and other nations, ought to lay lay this lesson to heart, and render unto «'»sar the things that are Caesar's, and unto God the things that are God's. And also to remember St. Paul's injunc tion : (Rom. 13:1-2.) •'Let every soul lie subject uuto the higher powers. Forthere is no power but of God ; the powers that be. arc ordained of Go not a forged one, and then addressing -herself to the two strangers, said with the Parisian gracefulness so characteristic of • all those female shop-keepers. "Gentlemen, I ask your pardon; you ! appear to be fine and well . red gentlemen, ' but God knows since that Corsican has ' been as the head of our government, wc are overrun with rogues and vagabonds, who have ever attempted to commit fbr ' geries, (which is true.) and, therefore, I ' have sent to my neighbor's who is an 1 agent de change, (a broker,) and who un derstands his business well." ' " But how, then madame, I thought ' Bonaparte was a good Frenchman," said the consul, -'and although born in Corsi ca, that he baa never ceased to be a Frenchman." ' "Yes, yes," answered the merchant, ' smiling, "he has been a good French ' man, because he was too greatly interes -1 ted to be otherwise." Sebastian saw that Bonaparte began to I grow warm, and interrupted the loquac ious lady by asking her "what she bad to say of the first consul, if he had not crushed anarchy, re established order,and put France in a flourishing state " t "Yes, he has so re-established order L that we have now instead of laws, bayo , nets —instead of liberty, slavery, and a legion of miserable spies who denounce t and arrest every one who dares to speak , against him or bis adherents." This woman was of an exalted charac r ter, very handsome and bold, and aston ished both by her vehemence and the t facility with which she talked to them, r Bonaparte could not -resist interrupting ber in saying, "but, madame, you forgot yourself in touching those very delicate political matters, in whicb you cannot shave the least concern, being obliged ot o teu M deal with the first consul's t'rieuds t and adheteiits; aud if we should belong •, to ibem. what theu. madame! would you u»uut luur tuU>*ir«iUiu?" NUMBER 13 " I fear to be arrested," said sho, laughing aloud; "'you, gentlemen, could you denounce a poor widow who has five little children to provide forf No cer tainly not, I hove nothing to fear from yon—you appear to be too honest and good, gentlemen, to wish to ruin a poor woman because she used with freedom the only gift of Ood, her tongas, which she usurper has left her." On leaving the store, Bonaparte told her he would send the money, aflcl also for the two vases. In walkiug out they took a hackney coach, and stopped at a short distanco from the Tuilleries, in the rue del' Eschelie. Bonaparte, although not well treated by this spirited lady, was, nevertheless, the first who said ha liked her frankness, but that she deserved some good lesson for the future. As soon as ho arrived at the Tuilleries, he sent Oenoral Lnsues with one of his carriages in search of the widow, with a polite in« vitation to come immediately with him to see the gentlemen who had bought the vases, as they wished to speak with her upon other purchases, and pay her what iheyowcd. The unsuspecting lady ing a gentleman clad in citizen's clothes, and an elegant, but a plain coach, was soon ready togo, and off they went at full speed. On the road she inquired very anxiously after the names of these gentlemen—if he (Lasnes) was their friend, and many other questions, which l,asnes was expressly prohibited against answering. But what was her perplexity when she alighted at the great staircase of the Tuilleries, and aaw that she had to deal with one of tho generals attached to the consul. She exclaimed at inter vals, "Oh mon dieu, mon dieu, what will become of me if these should de nounce me to the consul." Lasnes, al though a very rough soldier, was never theless humane, and of a good as sured her, as well as he could, that no barm was intended against her. But wliut was her terror when the first consul's cabinet opened, and she recog nized in him the stranger to whom Bhc bad spoken so freely. She was ready to faint, and fell upon her knees and wept bitterly, humbly asking pardon. Bona parte himself was moved, helped her upi led her to a chair, and requested her to be quiet ami composed. These kind words restored her spirit*, and she was able to listen to the following: " Macame, you have been a little ini' prudent in speaking so freely of me to strangers; happily for you, these words have dot been heard by Fouche or one of his agents, you would not come off so easily. Let this be a warning to you for the future. Here is your money, and give this (20,000 francs) to your chil dren, and say to them that if the mother is not my friend, I wish at least the chil dren should be." It was liy such means that be made himself ■uvular. Tiir. KWECTS'OF IMPATIK.VCE.—Noth ing more incapacitates a man for the lead than impatience. No constitutionally im patient man, who has indulged this ten dency, ever gets to the bottom of things, or knows with any nicety the standing dis position and circumstances of the people he is thrown or hag thrown himself amongst. Certain salient points he is possessed of, but not what reconcile* and accounts for them. Something in him— or a train of thought, or liking and an tipathies—will always come between him and an impartial judgment. Neither does he win confidence, for he checks the coy, uncertain advances which are the precursors to it. We doubt if a thor oughly impatient man can read the heart or be a fair critic or understand the rights of any knotty question, or make himself master of any difficult situation. The power of waiting, deliberating, hanging in suspense, is necessary for all these— the power of staving off for considerable periods of time merely personal learnings. —Loudon Saturday Review. IICMOROUS. —If you lose an opportu nity, your opponent may find it. Men, like bullets, go farthest when they are smoothest. Wealth is not apt to be modest; the face on a guinea never blushes. If there is unbanity in cities, may we not look for suburbanity io suburbs? Puns are unpopular. Men with one idea are perplexed with a double mean ing. With great trees the seed is smaller and the blossoms .later than with small bushes It isn't pleasant to be in company with fellows who are only what a sandwich should be—halt'-bre«i. * Beauty has iia privileges. A woman who has plainness of countenance mui-t not indulge in the luxury of plainness ti hpaifr