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his own eyes." He has such a high estimate of himself that he ignores the opinions of others, adopts his own notions, as the infallible criterion and rule. Such a man, Solomon says, is a "fool." Why? First: Because he deprives himself of the advantages of other men's intelligence. It is the law of Providence that men should learn by the intelligence which others have reached by observation, study, and experience. The past should be regarded as the schoolmaster of the present. But the conceited man shuts out all this light. He is too clever to learn. He is so inflated with his own opinions, that he cannot admit the opinions of others. Secondly: Because he exposes himself to the scorn of society. Vanity or conceit is the most contemptible of attributes, all men despising them in others. A vain man is a social offence.

II. THE DOCILE. "He that hearkeneth unto counsel is wise.' First: Because he enriches his mental resources. His ear is ever open to the voice of intelligence, and that voice drops priceless sentences of truth every hour. He consults books, men, and nature, and "he increaseth knowledge." Secondly: Because he increases his power of influence. Knowledge is power. The more intelligence a man has, the wider and higher his dominion over others; and "the man that hearkeneth unto the counsel of the wise" is constantly adding to his stock of knowledge. Thirdly: Because he increases his securities of safety. "In the multitude of counsellors there is safety." Young men avoid as you would avoid a fiend the spirit and the manners of opiniators.

"There are a sort of men whose visages Do cream and mantle, like standing

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As who should say, I am Sir Oracle,
And, when I ope my lips, let no dog
bark!
I do know of these,
That therefore only are reputed wise
For saying nothing."

SHAKESPEARE.

(No. LXXXIV.)

SPEECH.

"A fool's wrath is presently known: but a prudent man covereth shame. He that speaketh truth sheweth forth righteousness: but a false witness deceit. There is that speaketh like the piercings of a sword: but the tongue of the wise is health. The lip of truth shall be established for ever: but a lying tongue is but for a moment. Deceit is in the heart of them that imagine evil; but to the counsellors of peace is joy. There shall no evil happen to the just: but the wicked shall be filled with mischief. Lying lips are abomination to the Lord but they that deal truly are his delight. A prudent man concealeth knowledge; but the heart of fools proclaimeth foolishness."- Prov. xii. 16 -23.

Speech is again the subject of these verses. Thomas Carlyle has said many strong and striking things about speech and silence. But his finest utterance on the subject will scarcely bear comparison in pith, point, and profundity with those of Solomon. In these verses he draws a contrast between different kinds of speech.

I. HERE ARE THE RASH AND THE PRUDENT. "The fool's wrath is presently known." Anger fires the man's soul, thoughts are forged in flame, and he speaks them out at once. His wrath is presently known. "A fool uttereth all his mind."

Such rash speech as this is very foolish, because (1) Anger is scarcely worthy of speech. (2) Anger in rash speech may accomplish immense mischief. In contrast with this is the prudent man, "who covereth shame." An angry passion may blaze up in his nature, but he covereth it;

he does not speak it out, quenches it by suppression.

II. HERE IS THE TRUE AND THE FALSE. "He that speaketh truth, showeth forth righteousness." What is it to speak "truth?" Not merely to speak our conceptions of truth, for our conceptions may be false.

But

to speak those conceptions of truth that agree with the nature of things. Speaking such conceptions is a manifestation of righteousness. The words are radiations of right. "But a false witness deceit." The man who speaks falsehood, instead of showing forth righteousness, shows forth the dishonest "deceit." He cheats with his tongue.

III. HERE IS THE WOUNDING AND THE HEALING. "There is that speaketh like the piercings of a sword." There is a spiteful, malignant speech, that acts as a javelin, or a sword-it "pierces" --it is designed to wound-and it does wound. There are those in society, whose "teeth are spears and arrows, and whose tongues are sharp swords." (Ps. lxii. 4.) The Psalmist was frequently wounded by such speech. "As with a sword in my bones mine enemies reproach me." (Ps. xxxii. 10.) How many there are who cannot speak a kind word: "the poison of asps is under their lips." In contrast with this is the healing tongue. "The tongue of the wise is health." There is a speech that is calming, succouring, strengthening-a tonic to the heart.

IV. HERE IS THE PERMANENT AND THE TRANSIENT. "The lip of truth shall be established for ever." Truth is an imperishable thing. He that speaks it drops that into the world that will outlive all human institutions, and grow through the ages. It is the incorruptible seed, "that liveth and abideth for ever." In contrast with this is the transient: a lying

tongue "is but for a moment." Falsehood cannot live long, the laws of the universe are against it. It is a bubble that floats on the stream, but breaks with one puff of air, and is lost in the great current of being.

V. HERE IS THE MISCHIEVOUS AND THE PACIFIC. "Deceit is in the heart of them that imagine evil, but to the counsellors of peace is joy. There shall no evil happen to the just, but the wicked shall be filled with mischief." There is a speech that is mischievous; it comes from the heart of him who is unrighteous, and who imagines evil. It disturbs social peace, it generates strife, it creates wars. In contrast with this is the pacific to the counsellors of peace is joy. "Blessed are the peace

makers, for they shall be called the children of God."

VI. HERE IS THE CONDEMNED AND THE APPROVED. The false are condemned. " Lying lips are an abomination unto the Lord." God is a God of truth, and falsehood is an abomination unto Him. On the other hand, they that deal truly are "his delight.' A man of truth is a man of God. VII. HERE IS THE RECKLESS AND THE THOUGHTFUL. "A pru

dent man concealeth knowledge; but the heart of fools proclaimeth foolishness." The language does not mean that a prudent man never speaks out his knowledge, but that he is not hasty in speech. He reflects and deliberates; whereas the fool speaks out everything at once that comes into his mind; all the absurd and filthy things of his heart. "The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness." (Prov. xv. 2.) We are told that the prudent man should keep silence. "Let us be silent," says Emerson, "that we may hear the whisper of the gods."

(No. LXXXV.)

DILIGENCE AND DIGNITY. SLOTH

FULNESS AND SEVERITY.

"The hand of the diligent shall bear rule: but the slothful shall be under tribute."-Prov. xli. 24.

EXPRESSIONS parallel to the text have already frequently occurred, and will occur again as we proceed; our notice, therefore, should be brief. Here is

I. DILIGENCE AND DIGNITY. "The hand of the diligent shall bear rule." All men desire rule, and some kind of rule every man may obtain. Social, civil, and what are higher still-mental and spiritual. Rule over men's thoughts and hearts. Any of these dominions diligence can achieve. Diligence in study may get a knowledge that may sway an age. Diligence in business may obtain wealth that shall govern commerce. Diligence in goodness may achieve an excellence before which the soul of nations shall kneel. Here is

II. SLOTHFULNESS AND SERVILITY. "But the slothful shall be under tribute." An indolent man will never become royal in anything. He will be the mere tool of society, the mere servile attendant upon others. Men will use him, make him a rung in the ladder of their ascent. The slothful man neither gets knowledge, wealth, nor goodness. He never reaches an imperial altitude. He shall be under tribute. That which he hath is ultimately taken from him; and he falls into the outer darkness of obscurity.

(No. LXXXVI.)

THE SADDENING AND THE SUCCOURING. "Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.”—Prov. xii. 25.

G IN LIFE.

"Heaviness in the heart of man maketh it stoop." There is a soulcrushing sadness here. Millions of hearts are "stooping" under the weight of sorrow. There is, First Personal affliction "that maketh the heart stoop." Sufferings of the body, mind, conscience, estate.

Secondly: There is social afflic tion "that maketh the heart stoop." The unfaithfulness of friends, the malice of enemies, the bereavements of death-what a load of sorrow rests on human souls!

II. THE SUCCOURING IN LIFE. "A good word maketh it glad." First: What are good words?" (1.) "Good words" must be true words. False words may be pleasant for a time, but ultimately they will increase the suffering by terminating in disappointment. Good words must be true, true to reason, conscience, character, God. (2.) "Good words" must be kind words-words originating in a loving heart, and instinct with a loving spirit. (3.) "Good words " must be suitable words, suitable to the particular state of the sufferer must be fitted exactly to his condition. Secondly: Where are good words? Where is the good word to be found that will make the "stooping heart glad?" The Gospel is that word. The Spirit of the Lord God is upon me, because the Lord hath appointed me to preach good tidings to the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, to comfort all that mourn." Here is a word about Providence, to make the man whose heart stoops under the weight of worldly cares "glad." Here is a word about pardon to make the man whose heart stoops under the sense of guilt "glad." Here is

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a word about the resurrection to
make the man whose heart stoops
under the weight of bereavement
"glad." Oh! here is a word to
comfort us in all our tribulations,
"that we may be able to comfort
them that are in any trouble, by
the comfort wherewith we our-
selves are comforted of God."
(2 Cor. i. 4.)
U. R. T.

(No. LXXXVII.)

THE EXCELLING OF PIETY. "The righteous is more excellent than his neighbour: but the way of the wicked seduceth them." Prov. xii. 26.

I. THE RIGHTEOUS MAN EXCELS OTHERS IN HIS RESOURCES. The word "excellent" here stands for abundance. The righteous is more abundant than his neighbour. He is richer, seldom in material wealth, but always in

spiritual and moral. First: He has richer themes for thought. Secondly: Nobler principles of action. Thirdly: Sublimer objects, of hope. Fourthly: Diviner motives of action. He is richer. He has an "inheritance incorruptible," &c.; he has God Himself for his portion.

II. THE RIGHTEOUS MAN EXCELS IN HIS CONDUCT. "The way of the wicked seduceth him." This stands in contrast with the implied way of the righteous. The way of the wicked is illusory; he fancies it a beautiful, pleasant, safe way, while it leads to ruin, it cheats him. "He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?" (Isa. xliv. 32.) But the way of the righteous may be hard and rough, but is, notwithstanding, safe, its end is everlasting life.

Literary Notices.

[We hold it to be the duty of an Editor either to give an early notice of the books sent to him for remark, or to return them at once to the Publisher. It is unjust to praise worthless books; it is robbery to retain unnoticed ones.]

THE REVIEWER'S CANON.

In every work regard the author's end,

Since none can compass more than they intend.

HOW TO STUDY THE NEW TESTAMENT: THE GOSPELS AND THE ACTS OF THE APOSTLES. BY HENRY ALFORD, D.D., Dean of Canterbury. Alexander Strahan, 56, Ludgate-hill. 1867, 2nd Edition. FEw, if any, writers of the present age have rendered more valuable contributions in Biblical science than the author of this book, and few of his many books are more valuable than the one before us. In it the learned author brings into comparison those passages in the several Gospels which seem, more or less, to be contradictory to each other.

By a proper interpretation of each, and an explanation of the circumstances under which they were written, discrepancies are obviated, and a beautiful harmony is made manifest. The work also contains many important corrections of the text of the English version of the Scripture. It is a very unfortunate circumstance, that in some cases -and those not altogether unimportant-the authorized version of Holy Writ is not true to the original. Dean Alford, we are glad to find, is a strenuous advocate for a revision of the present version. He asks, "That as a nation, that as churches, are we making a right use of the Holy Gospels, or of the rest of God's Revealed Word, until the rest of these blemishes are removed ?" We think, with him, that it is full time the work was attempted, and entertain the belief that there is in this age biblical scholarship and theological freedom quite equal to the task. We heartily recommend this volume.

ANTE-NICENE CHRISTIAN LIBRARY: TRANSLATIONS OF THE WRITINGS OF THE FATHERS. Vols. I. and II. Edited by the Rev. ALEXANDER ROBERTS, D.D., and JAMES DONALDSON, LL.D. Vol. I.Apostolic Fathers. Edinburgh: T. and T. Clark, 38, Georgestreet.

FOR many obvious reasons the writings of the early Christians are invested with peculiar interest and importance. Hitherto they have been so buried in the ancient languages, that only a few even of the ministers of Christendom know much about them:-and the few who are acquainted with them are generally so elated with their superior attainments, as to treat with unmistakable disdain the ignorance of their less enlightened brethren. We have heard some of the less scholarly and more pedantic of these favoured ones express themselves, as if there were something so wonderful shut up in the writings of these ancients, that there could be no true appreciation of Christianity without an understanding of them. Messrs. Clark, the celebrated and enterprising publishers of Edinburgh, will strip these men of their glory, will take from under their feet all ground of vaunting, by put ting the antiquated works into the hands of all Christians in the language which they can understand. They are putting into the hands of the people, the Epistles of Clemens Romanus, Ignatius, Barnabas, Polycarp, Diognetus,—the works of Justin Martyr, Tertian. Athenagoras, Theolipius, Hermias, Irenæus, Clemens Alexandrinus, Origen, Julias Africanus, Hypolitus, Dionysius, Gregory Thaumaturgus, Tertullian, Cyprian, Lactantius, Novatian, Victorinus, and others. In fact, they intend to include in this series every Christian writing and document produced before the Nicene Council, whether in Greek, Latin, Syriac, Arabic, Ethiopic, or in any other language. The whole work will form about sixteen or eighteen

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