many more of his sons have been ruined by wine than

drowned by water.

The troubles which folly brings on the world are almost as great as those due to sin. The motive of what we do is all-important as far as we ourselves are concerned, but matters comparatively little to others; while good conduct, if arising from a wise selfishness, is a great thing for others, but, as Joubert says, is, after all, "the virtue of vice." We are all given the choice, the great privilege, but which is also the great responsibility, that we may reinforce either the City of Good or the Fortress of Evil.

Some men make trouble, and some men take trouble. Those who make trouble are unhappy themselves and a fountain of unhappiness to others, while those who take trouble are not only a source of happiness to others but to themselves also. A little thing, a little help at the right moment, a little good advice, still oftener a kind word, may have a great effect.

How far that little candle throws its beams!

So shines a good deed in a naughty world.*

We are told** that on the death of David, when

Solomon came to the throne, the Almighty appeared to him and said, “Ask what I shall give thee," and Solomon asked:

Give me now wisdom and knowledge.

And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:

Wisdom and knowledge are granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

But, alas, for the weakness of human nature! The wealth, and power, and honour neutralised the wisdom, and the result was that, while he has given excellent advice to the world, he did not act upon it himself. He was a striking illustration of the truth of Rochefoucauld's saying, that "il est plus aisé d'être sage pour les autres que pour soi-même.”* No one can judge in his own case. Solomon did not take his own advice; in some respects he did just the reverse, and paid the penalty. What can be more melancholy than his conclusion at the end of a career, which, so far as external circumstances were concerned, was eminently prosperous, in

"It is easier to be wise for others than for oneself."

which he had lavished on him everything as it would seem that could make a man happy and contented, and yet at the close of his life he came to the melancholy conclusion that "all is vanity"? He was, however, a good as well as a great king, and the conclusion is one of disappointment, not of despair. If he does not appear to have had any firm hope, he was not tortured by

remorse.

Conscience is not only a safe guide, but a witness we cannot influence or remove. We may control the tongue, disguise the features, and subdue the passions, but we cannot permanently silence the still, small voice of conscience.

CHAPTER XV.

RELIGION.

THE Greek gods had their favourites: Ulysses was constantly watched over and protected by Athena; Æneas by Venus; and in the Old Testament the Jews were the special people of Jehovah; but the idea of God as the All Father is specially Christian. We are all the sons of God, all entitled to pray to Him as our Father,

It is well at night before we sleep to examine ourselves: Have we endeavoured to keep our body in health? Have we restrained our appetites and passions? Have we resisted any temptation? Have we committed any sin? Have we wronged anyone? Have we done anyone any harm? Have we done anyone any good? Have we done our best?

"The peace of God, which passeth all understanding" is held out to us as, and certainly is, one of the greatest and most inestimable blessings we can any of us hope to attain. "Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

"La religion," says Joubert, "fait au pauvre un devoir d'être libéral, noble, généreux, magnifique par la charité. Pour l'un sa litérature et sa science, elle est pour l'autre ses délices et son devoir."* In times of sorrow and anxiety it is the best and greatest consolation. The main object of religion is not to get a man into heaven, but to get heaven into him. This is im

* "Religion makes even the poor liberal, noble, and generous. It is all things to all men: to one man it is his literature and his science; to another his duty and his delight."

possible if we allow the mind to dwell on evil thoughts. Most sins are committed in thought before they are translated into act. Those who let their thoughts dwell on evil are only too likely to let their actions follow their thoughts; and those who keep their minds on what is pure and good are least likely to do what is bad. The mind is dyed by its thoughts. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things."* This is in our own power.

We have our conscience and our happiness in our own keeping. "There is no duty," said Seneca, "the fulfilment of which will not make us happier; nor any temptation for which there is no remedy." "God is faithful," said St. Paul, ** "and will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."

The Commandments were ordained because they were for the good of man.

* Phil. IV. 8.

On Peace and Happiness.

"Voilà," says Chateau