The rice will swell, and thus imbibing all the water, will become quite soft; it will then weigh nearly five pounds, which is more than the family can consume at one meal, though eaten without bread or potatoes; and the cost will be sixpence. Even if plainly boiled into a pudding, without either bacon or onions, and eaten with either butter and sugar or treacle, the same quantity will be more satisfactory to both the palate and the stomach than a quartern loaf of bread, though not costing half the price. RECEIPT 5. No instruction is necessary for making pies and puddings, whether of fruit or meat; but we may just remark, that a meat-pudding (when a labourer can afford it), is one of the most substantial and savoury dishes that can be brought to a hungry man's table; and if, instead of putting pie-crust over the meat, you cover it with mashed potatoes, and put it either into the oven, or bake it by the side of the fire, it will answer quite as well as paste. In Cornwall, there is a common practice among those cottagers who bake at home, of making little pasties for the dinners of those who may be working at a distance in the fields. They will last the whole week, and are made of any kind of meat or fruit rolled up, in paste made of flour, and suet or lard. A couple of ounces of bacon, lb. of raw potatoes, both thinly sliced and slightly seasoned, will be found sufficient for a meal; but it costs 4d. as thus: I need not say, where a pig is kept, and a cottager has a garden, even the price of these pasties may be reduced. M. B. DRUNKENNESS AND DISCONTENT. THESE two things seem to be very closely connected; and no wonder. The man that makes himself always wretched when he rises in the morning, and always poor when he goes to bed, is very likely to think that the country is not well governed. He is glad enough to throw the fault on any body's shoulders except his own. If he can think that the Queen is at fault, or the Ministers, or the Parliament, or the rich men, it relieves his mind. of some of the responsibility cast upon him for ruining his family. If he can blame anybody else, no matter whom, he need not blame himself, he thinks. He has not made matters so bad; it's all the Government. "Don't blame me, lay it all on them. It's they that rob my family, and make them so poor; not me. We pay tax to Government for every pound of sugar we eat. Take off that, and we shall be better off." Well, it was taken off, a great deal of it, and sugar was cheaper. Was the drunken man richer then? Not a bit; he drank a little more beer. But he goes on complaining. He wants no Government at all: better without one: it costs too much money, and does him no good. "What good does it do me? It only turns me out of the tap-room every Sunday morning; and when I get into a row, puts me in the lock-up. I wish there was no Government." No wonder he does; and half the noisy discontent we hear comes from those men who spend all they have got, and then want to get a little more from somebody else. I was reminded of this by hearing just now, that in a place where an address of loyalty to the Queen was going round for the inhabitants to sign, almost the only people who refused to put their names to it were some who were known to make themselves poor and miserable by excessive drinking. They, of course, felt very little happiness, and were very discontented with their condition; and so they were not at all thankful to the Government for preserving the country in peace and tranquillity. This is just what might be expected: and it makes a good lesson for everybody to avoid beginning that course of vice, which must make all who follow it the victims of discontent, and the dupes of every one that chooses to deceive them. E. A BIRTH-DAY HYMN. TUNE my heart afresh to sing How many count their weary hours, But I am left to live at ease, 'Twere better far to suffer aught, Or all, of earthly pain, Than lose the soul which Jesus bought, Then, O my God, supply Thy grace In all my time of need; And bring me to Thy dwelling-place, DIVISION OF PROPERTY. S. B. WE read in a newspaper, that in one of the country departments of France a man who owned a comfortable house and good garden was informed that in a little time there would be a new division of property in France, and that persons who wished for any particular piece of land or other property should lose no time in putting down their names for it at the office of the mayor of their district. The man, in his great anxiety to secure a share in one of his neighbours' property, went immediately, according to the advice given him, to the town where the mayor resided. He had long coveted a nice piece of rich meadow land which lay close to his garden, and would, he thought, be a great addition to his comfort. Of course he never thought of the advantage it was to his neighbour, who lawfully enjoyed it. He only thought of himself. He went boldly to the mayor, and stated his demand, desiring that his name might be put down for that meadow, that he might have it for his share when property was divided. The mayor said at once that he would do as he requested, and put down his name for the meadow. "But," he added, "perhaps you have not heard that others have been here before you to put down their names for the adjoining property." "What property?" exclaimed the terrified citizen. "The garden and house which are close to this meadow you ask for,” replied the mayor. "What! my garden and my house, do you mean?" "Yes, yours.' "What have they to do with my house or my garden?" said the man. And so he went away, after having seen this striking example of the good effects of division of property, indignant and furious at the attempts of other people to get his house and garden, to which they had, however, quite as much right as he to his neighbour's valuable meadow. It is then said that he went home, and watched at his garden gate for some time, both night and day, with a blunderbuss on his shoulder ready loaded and cocked, to be ready for any one who might come to divide his comfortable property; and no doubt, after that, he thought no more of the meadow. EXTRACTS FROM AUTHORS. MEEKNESS.-Meekness is the reception of injuries, with a belief that God will vindicate us. "Vengeance is mine; I will repay, saith the Lord'." It little becomes us to take His place, and to do what He has a right to do, and what He has promised to do. Meekness produces peace. It is a proof of true greatness of soul. It comes from a heart too great to be moved by little insults. It looks upon those who offer them with pity. He that is constantly ruffled, that suffers every little insult or injury to throw him off his guard, and to raise a storm of passion within, is at the mercy of every mortal that chooses to disturb him. He is like the troubled sea that cannot rest, whose waters cast up mire and dirt. The value of meekness, even in regard to worldly property and success in life, is often exhibited in the Scriptures 2. It is also seen in common life that a meek, patient, mild man, is the most prospered. An impatient and quarrelsome man raises up enemies; often loses property in lawsuits; spends his time in disputes and broils, rather than in sober, honest industry; and is harassed, 1 Rom. xii. 19. 2 Prov. xxii. 24, 25; xv. 1; xxv. 8. 15. vexed, and unsuccessful in all that he does. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.' -Barnes. "LET YOUR Light so shine BEFORE MEN," &c.-Let your holy life, your pure conversation, and your faithful instruction, be every where seen and known. Always, in all societies, in all business, at home and abroad, in prosperity and adversity, let it be seen that you are real Christians-"That they may see your good works." This is not the motive to influence us, simply that we may be seen; but that our heavenly Father may be glorified. It is not right to do a thing merely to be seen by others, for this is pride and ostentation; but we are to do it that, being seen, God may be honoured. The Pharisees acted to be seen of men; true Christians act to glorify God, and care little what men may think of them, except as by their conduct others may be brought to honour God, to "glorify their Father which is in heaven;" to praise God, and be led to worship Him. Seeing in your lives the excellency of religion, the power and purity of the Gospel, they may be won to be Christians also, and give praise and glory to God for His mercy to a lost world. We learn here-1st, That religion, if it exists, cannot be concealed. 2nd, That when it is not manifest in the life, it does not exist. 3rd, That professors of religion, who live like other men, give evidence that they have never been renewed. 4th, That to attempt to conceal or hide our Christian knowledge or experience, is to betray our trust, and injure the cause of piety, and render our lives useless; and, 5th, That good actions will be seen, and will lead men to honour God. If we have no other way of doing goodif we are poor, and unlearned, and unknown-yet we may do good by our lives. No sincere and humble Christian lives in vain. The feeblest light at midnight is of use. "How far this little candle throws its beams! NOTICES TO CORRESPONDENTS. The Same. We have received the communications of a Layman; J. C.; M. B.; S. B.; S. A.; and an anonymous correspondent. |