myself in having the agreement drawn up, and that of course, he would settle that little matter himself. He turned red, and went away without speaking another word, and I went off straight to the lawyer. The next morning he sends me a note, and a pretty note it is. If you like, I will read it to you." John." Ay do, I should like to hear it." Thomas. "In my opinion it does him no credit, but you shall hear. 'To Thomas Pike, 'If you can meet with a man who is foolish enough to become your partner, advancing all the money, allowing you to be first in the firm, to take the lead in every thing, "to carry on business on a large scale, hit or miss, win or lose," to let you draw out thirty shillings a week, and to give you a few pounds into the bargain on account of your knowledge of the business: if you can meet with a man, I say, who is foolish enough to do these things, the sooner you agree with him the better. I do not know if you will ever find such a simpleton; but I do know that you will never find him in 'Yours, JOHN TRUEMAN. 'P. S. As I could not think of being at any expense myself, in the agreement that is drawn up etween us, of course you will settle that little matter yourself.' "And so you see he shuffled, in this shabby manner out of the concern, and I had to pay the lawyer." John." And most richly you deserved it. This was going for too much with a witness. Thomas! Thomas! when will you get the better of this poor, pitiful, discontented, covetous, and encroaching spirit? I once heard of a man of just your disposition, for when a friend sent him a sack of potatoes, he begged the sack in which they were sent; and when another friend made him a present of a goose, he had the conscience to send word back, that he should be very glad if he would please to let him have the giblets." Thomas. "I am not so bad as that neither." to help on poor Mary Stanley, who was left a widow with six small children, you were the only one that refused. You did not give her a penny." Thomas. "Why should I give away what I get? Money is not picked up so easily." John." And after undertaking to teach friendless Ned Rogers how to get his bread, you altered your mind, and told the poor lad he might go to the workhouse.' Thomas. "I had no time to attend to him." John.-"Time! Why it was when you were out of place, and all your time was your own; but I see how it is, Thomas: you go for too much when it is for yourself, and for too little when it is for others. I never heard of your going for too much in reading your Bible, in keeping holy the sabbath, in prayer and praise to the Most High, in loving the Saviour, and in fearing, obeying, and magnifying the Lord of life and glory. I warrant that you never go for too much in forgiveness of injuries, in faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; and why, then, in an unthankful, miserable, parsimonious, and pinching spirit, do you go for too much in every case when it is for your own benefit? If you must do things on a large scale, let justice, mercy, and Christian-hearted kindness be on a large scale. I love liberality as much as you do, and I know that a peasant may have a princely spirit, and a working-man, in his heart, be as liberal as a lord. liberal soul shall be made fat: and he that watereth shall be watered also himself,' Prov. xi. 25. The liberal deviseth liberal things; and by liberal things shall he stand,' Isa. xxxii. 8. But your princely spirit and your liberality seem to consist in doing things on a large scale for yourself, and on a small scale for your neighbours.' 'The Thomas. "You never gave me such a dressing as this before." John. "I wish you knew, Thomas, the real luxury of doing good to others, and you would never be the greedy cormorant you are with regard to yourself. Again, I say, that your old failing of going for too much is a black mark on your brow. There are many instances in God's holy word, of men going for too much, and being punished for it. for too much in requiring the children of Israel to make the same quantity of brick Pharaoh went "GRAVE CONCERNS TO-MORROW." when left without straw, as when it was principal care shall be, that while my found for them; in oppressing them and soul lives in glory in heaven, my good in pursuing them through the Red Sea, actions may live upon earth; and that and he was overwhelmed by the raging they may be put into the bank and mulwaves. 'The Lord overthrew the Egyp-tiply, while my body lies in the grave, tians in the midst of the sea,' Exod. xiv. and consumeth.-Bishop Hall. 27. Korah, Dathan, and Abiram, went for too much in raising a mutiny against Moses and Aaron, and the earth opened her mouth and swallowed them. Belshazzar went for too much when he made his great feast, and drank wine in the hallowed vessels of the house of the Lord, to the gods of gold and of silver, of brass, of iron, of wood, and of stone. The handwriting appeared on the wall, and 'in that night was Belshazzar the king of the Chaldeans slain," Dan. v. 30. And Judas went for too much when he betrayed his Master, the Lord of life and glory, for thirty pieces of silver, and he cast down the pieces of silver in the temple, and departed, and went and hanged himself,' Matt. xxvii. 5. Take warning by these instances, Thomas, and pray earnestly for contentment, for gratitude, and for more desire to do good to those around You may go for too much in many things, but you can never go for too much in doing to others as you would they should do unto you; nor in fearing God, and keeping his commandments.' USEFULNESS. you. GOOD deeds are very fruitful; and not so much of their nature, as of God's blessing, multipliable. We think ten in the hundred extreme and biting usury; God gives us more than a hundred for ten; yea, above the increase of the grain which we commend most for multiplication. For out of one good action of ours, God produceth a thousand; the harvest whereof is perpetual: even the faithful actions of the old patriarchs, the constant sufferings of ancient martyrs live still, and do good to all successions of ages by their example. For public actions of virtue, besides that they are presently comfortable to the doer, are also exemplary to others: and as they are more beneficial to others, so are more crowned in us. If good deeds were utterly barren and incommodious, I would seek after them for the conscience of their own goodness: how much more shall I now be encouraged to perform them, for that they are so profitable both to myself and to others, and to me in others! My IN the year B. c. 384, Thebes, a renowned city of Greece, was reduced by the Spartans, and four hundred of its principal citizens banished. These exiles fled to Athens, and about four years after, being impatient to return to their homes, they entered into a conspiracy for that purpose. Leontiades and Archias were the two polemarks, or governors, of Thebes, under the Spartans, and their opposite qualities aggravated the sufferings of the inhabitants. Leontiades was a vigilant party leader, who devoted his whole attention to public affairs, and the security of his government. On the contrary, Archias was a man of pleasure, who desired power that he might obtain sensual indulgence. To destroy these governors, with others of their party, was the object of the conspirators. They had friends in the city with whom they formed plans, but the vigilance of Leontiades for some time prevented their execution. At length, however, toward the end of the year в. c. 379, a plan was perfected for the recovery of the city. It was agreed that the main body of the exiles, headed by Pherenicus, should post themselves in the Thriasian plain, near Thebes, while a small party-Plutarch says twelve, and Xenophon, sevenshould make their way into Thebes, and join their friends in the city. Among these conspirators were Pelopidas, Mellon, Damoclidas, and Theopompus, men conspicuous for their rank. In the mean time, Phyllidas, one of the most important confederates of the conspirators in Thebes, had appointed a banquet, which he was to give to Archias, and Philippas, one of his colleagues, under the pretext either of a public festival, or of celebrating the termination of their year of office, which was at hand. He promised Archias that he would endeavour towards the close of the entertainment to procure the presence of some lewd women, and as Leontiades would not have approved of such wickedness, Archias had desired that he should not be invited. If The man of pleasure is affectionately advised to moderate his desires for the things of this world, and to set his affections on things above, and as his eyes rove upon his visions of earthly bliss, he joins the common ery: "GRAVE CONCERNS TO-MORROW." Reader, are you a man of pleasure? If so, remember that your eyes may be closed upon all that is dear to you in this world before the sunrise of "to-morrow." The little band of exiles took different exclaims: "GRAVE CONCERNS TO-MORroads, entered the city unobserved, and ROW." Reader, are you a glutton? met safely in the house of Charon, a re- so, you may have so wantonly ministered solute partisan, where they were joined by to the flesh, that it may reap corrupothers, until the whole number amounted tion before "to-morrow.' to forty-eight. They had not been long assembled, however, before they were threatened with danger. A message came from Archias to summon Charon into his presence. It seemed that the plot was discovered; but Archias had only heard that some of the exiles were concealed in the city, and he had sent for Charon, without any suspicion, to make inquiries on the subject. Charon denied any knowledge of the circumstance, and Archias and Philippas, who were at the banquet of Phyllidas, were too much heated with wine to think seriously of danger. Soon after, indeed, a letter was brought to Archias from an Athenian of the same name, who was at this time hierophant, the appointed intepreter of mysteries, communicating to him the details of the plot; and though the bearer conjured him to read this letter, inasmuch as it unfolded some grave concerns, Archias, heated and stupified by his debauch, laid it aside unopened, exclaiming : "GRAVE CERNS TO-MORROW ;" and expressed his desire for the appearance of the Theban women. CON This was the moment chosen for attacking him. Mellon, and a few of his companions, were at the door in disguise as women or revellers, and Phyllidas admitting them, after a brief struggle, they dispatched Archias, Philippas, and the other guests. Thebes was finally rescued from the power of the Spartans by the conspirators. How much does the conduct of Archias resemble that of the world at large at the present day. The drunkard is cautioned to think seriously of his doings, because the word of God declares that no drunkard shall inherit the kingdom of heaven, (1 Cor. vi. 10;) and he laughingly replies: "GRAVE CONCERNS TO-MORROW." Reader, are you a drunkard? If you are, remember that "to-morrow may never dawn upon you. "The drunkard is a vessel weakly mann'd, That's wrecked and cast away upon dry land." The glutton is warned of the results of his gluttonous delights, disease and death, and bade to prepare for his latter end; and as he looks over the dainties spread with a lavish hand upon his board, he The rich man who has long been saying to his soul: "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry," is cautioned to think of the day when he must part with his treasures, and to prepare for his latter end; and as he looks upon his coffers and overflowing barns, pleased at the goodly prospect, he joins the universal cry: "GRAVE CONCERNS TO-MORROW." Reader, are you a worldly-minded rich man? If so, this very night thy soul may be required. The man who has reached his threescore years and ten, is earnestly entreated to spend the remnant of his life in preparing for that dread eternity into which it is certain he must soon enter; and, strange to say, although one foot is already in the grave, he exclaims, also, "GRAVE CONCERNS TO-MORROW." Reader, are you an aged man? If so, we say to you with tenfold earnestness, you may be numbered among the dead to-morrow." 66 The middle-aged are told of the uncertainty of life, and are exhorted to prepare for death; but as they cast their eyes upon their vigorous frame, which seems built for some thirty years to come, reckoning in full confidence upon walking the earth during that period, they despise the exhortation, and say, "GRAVE CONCERNS TO-MORROW!" Reader, have you attained the age of full-blown strength? If you have, although your bones may be full of marrow, the stroke of death may yet cut you down, and you may never see "to-morrow." The young are affectionately entreated to consider, that though they are in the morning of life, they are not too young to die; that they may be cut down as a flower; and with a countenance full of joy, they likewise exclaim, "GRAVE CONCERNS TO-MORROW." Reader, are you | parts of Italy ancient frescoes have been young in years? If so, look at the names and ages recorded on tomb-stones, and consider that you may be numbered among the dead before "to-morrow." Let these hints be as a letter to warn you of the danger of delay in the matter of salvation. Throw it not aside as Archias did, unheeded, and with the exclamation, "GRAVE CONCERNS TO-MORROW." Lay its warnings to heart, for you may never know "to-morrow." Like as Archias was, so you may be summoned away from earth, and all you love, suddenly. Even now, Death may be standing at your door, ready to execute his fearful work. St. James saith emphatically, "Go to now, ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away,' Jas. iv. 13, 14. Prepare then to meet thy God! "Behold, now is the accepted time; behold, now is the day of salvation," 2 Cor. vi. 2. 'To-day if ye will hear his voice, harden not your hearts," Heb. iii. 7, 8. Before the dawn of "tomorrow, you may be in that fearful place, where its sound is never heard. Seek peace then with God Now through the atoning blood, and the all-sufficient merits of the Lord Jesus Christ. seek it at the throne of grace, and delay not. "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy," Prov. xxix. 1.-F. 66 FRESCO PAINTING. Go, We learn from Mr. Latilla that fresco, (so called from its being painted on a prepared stucco while fresh plastered and wet,) is the most masterly of all modes for mural adornment. The Greeks introduced it among the Romans, and most of the ancient frescoes and encaustics were the work of the former, as those of Pompeii and Herculaneum. In various brought to light, and Vasari says, that such was the beauty and freshness of the baths of Titus, when first opened, that Raffaelle and Giovanni da Udine, who had come to see them, remained for some time transfixed with amazement. Among the advantages of fresco for mural decoration are, the absence of glare, with exceeding purity and freshness of colour. Fresco, reflecting instead of absorbing light, renders it particularly beautiful by candlelight, though its bland mellowness of tone is at all times very charming. By the practice of this admirable mode of painting, the artist will soon lay aside the lesser excellences required in oil, as they would not be called for, and indeed cannot be exercised in it; the firmness of touch and celerity necessary for completing the part prepared for the day, with a constant reference to the effect of the whole, will prove to the painter that more beauty is caused by simple colour, more grandeur by preserving the flow of outline, the vigour and general character of the subject, than by attending to tints, glazings, and all the intricacies of oil. Local colour should remain unbroken by various hues; and the chiaro-scuro in fresco seems amply to supply the want of variety of tints. To manage fresco well, requires a practice in the large, after which the painter may successfully treat small subjects; but the material is so adapted for an ample area, that its beauty and facility of manipulation are much lost in very circumscribed limits.Polytechnic Journal. THE JOY OF A CHRISTIAN. The joy of a Christian in these worldly things is limited, and ever awed with fear of excess, but recompensed abundantly with his spiritual mirth: whereas the worldling gives the reins to his mind, and pours himself out into pleasure, fearing only that he shall not joy enough. He that is but half a Christian, lives but miserably; for he neither enjoyeth God nor the world: not God, because he hath not grace enough to make him his own; not the world, because he hath some taste of grace, enough to show him the vanity and sin of his pleasures. So the sound Christian hath his heaven above, the worldling here below, the unsettled Christian nowhere.-Bishop Hall. ENGLISH HISTORY. CHARLES I. Cornhill. THE determination of Charles to proceed in the course upon which he had entered, was shown immediately after his return from Scotland, by appointing Laud to succeed Abbot, as archbishop of Canterbury. Laud has recorded, that on the same day he had the offer from an authorized party to be made a cardinal. He declined, but evidently had not the reluctance which any ecclesiastic really attached to the Reformation would have felt. About this time, the king and his advisers gave cause for new suspicions of their sincerity, by sending an envoy to Rome, as from the queen, and allowing three accredited agents of the pope to reside in London, in succession, till 1640. This request for the cardinal's hat for Laud seems to have originated with the queen, whose priests were afterwards sent to the pope's nuncio, at Paris, where the latter spoke highly in praise of Laud, and of his willingness to show favour to the papists. The following statement of the modern Romish historian of England, is import ant. He says that Panazani, the second of the three agents, from Rome, in December, 1634, was received graciously by the queen, and assured through secretary Windebank, that he might remain in safety. From his despatches, it appears that among the most zealous churchmen, there were some who, alarmed at the increasing numbers, and persevering hos tility of the Puritans, began to think of a re-union with the see of Rome, as the best safeguard for the church of England. Of this number were Windebank, Cottington, Goodman, bishop of Gloucester, and Montagu, bishop of Chichester. The latter conferred three times with the Italian on the subject, and assured him that the English clergy would not refuse to the pope a supremacy, purely spiritual, such as was admitted by the French romanists; that among the prelates, three only, those of Durham, Salisbury, and Exeter, would object; and that Laud, though he was too timid and too cautious to commit himself by an open avowal, was in reality desirous of such an union. In 1632, the reading of the Book of Sports was again commanded; this was done to discountenance the proceedings of two judges on the western circuit, who had given force to some measures for the better outward observance of the Lord'sday. Such a measure was distasteful to Laud and the court, as savouring of puritanism; but they forgot the especial blessings promised to nations and public bodies, as well as to individuals, who keep the Sabbath; and surely their opposition led to increased profaneness, and added to the national guilt. This recalls to mind the description of Judah, given by the prophet, "She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. Her princes within her are |