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not so to be. Who is a wise man and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom." important does the apostle consider the right government of the tongue, that he says, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." And again, "If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain."

Language like this cannot be mistaken. Our speech must be kept in subjection to the law of Christian propriety; and in order that this may be done, certain evils of the tongue, against which we must strive with all diligence and prayer, are here noted.

1. GOSSIP. By this term is meant trifling talk, which, however innocently commenced, too often runs into unprofitable or injurious declamation and tale-bearing. Practical illustrations of this evil abound in nearly all our conversational circles. Enumeration is unnecessary if not impossible. The time wasted in frivolous, mischievous, unchristian conversation would, if profitably directed, serve to make better, by more than one half, the condition of the needy around us. Amendment in this respect is loudly called for. What are you talking about? should be a question which we should often carry with us, especially when in company with those whose tongues are ready to move in any direction.

Unprofitable remarks on the peculiarities or failings of others, are too often indulged in. This is one of the crying sins committed in our social circles; and ought to be discountenanced by the Christian believer. It was a good saying of a shrewd old man, when asked what he

thought about his neighbour, "I will tell you, after I have sufficiently examined myself."

There are times when we may speak of our neighbours; when the failings or peculiarities of others may be noticed by us. We must take lessons of the contrasts as well as of the agreements in the world around us. But these lessons should be taken in the proper time and Our duty is to say as little as possible about the failings, but as much as is profitable about the virtues, of others.

manner.

All neighbourhoods and places are not alike infested with the evil under consideration. Generally speaking, there is a marked difference between the city and country in this respect. In the one, gossip frequently dies of neglect; in the other, it is the great commodity of social speech and leisure time. Yet everywhere the evil is the same, and should be frowned upon by every one who desires the moral elevation of the society in which he moves. Christians have no right to be "busy-bodies in other men's matters." Whispering, tale-bearing, invidious comparisons, and wicked innuendoes, should be strictly guarded against. When the apostle says, "Let no corrupt communication proceed out of your mouth," he defines the expression; "that which is not good to the use of edifying, which does not minister grace unto the hearers." Would we only consider the waste of time where gossiping is followed, we should have before us a strong inducement to avoid the evil, and use our tongues more to the acceptance of God, and the benefit of our fellow

men.

2. SLANDER is another evil of the tongue. This evil often comes of the one just considered. To recount its

effects would be to declare what the world has often heard, and which need not be repeated. It is enough for us to know, that slander should find no favor with the disciple of Christ.

"Thou shalt not bear false witness against thy neighbour." This is the plain scriptural commandment. Were it heeded, nearly all slanderous tongues would be silent; for the greater portion of slander is falsehood. It lives and spreads from the fact, that men are not sufficiently governed by the charity that "thinketh no evil," and that "suffereth long and is kind." They are too willing to receive one definition which the apostle gives it, in a literal sense, which is, that it "believeth all things"; and consequently take every evil report for granted as truth. Such is not in accordance with the spirit of Christianity.

Various are the causes of slander. Sometimes it originates in littleness or meanness of mind; sometimes in self-love or self-esteem; in envy, jealousy, love of mischief, or malignity. All these evil dispositions have put in operation the tongue of slander, and caused the peace of individuals, families, societies, and neighbourhoods to be invaded or destroyed. No greater plague can be found in any community than a slanderer; one always ready to bear about every strange report against character, that can be raised; causing jealousies, evil surmises, family disputes, and numerous wicked speeches; giving an evil and disreputable name to that community. The language of Scripture will especially apply to such; "Whose throat is an open sepulchre." Pestilence, moral pollution, and death are there.

Listen to those tongues. They are Christian tongues.. So says report. But they are in bad business now.

What is it? Slander. They are dealing out what they know, or ought to know, to be false, about another sect, to injure that sect, and exalt their own. How would they regard such conduct in others towards themselves? Let them consider the golden rule. Perhaps some of their company hear the slander and are silent, when they ought to speak against it. Then they also are guilty. Where is the difference between telling a falsehood, and wilfully withholding the truth which would save our brother's character, when we hear it misrepresented or scandalized? If I hear what I know to be false about my brother, his conduct, or opinions, and am silent, when no one else will speak in vindication of him, I am a partaker in the falsehood. It proves that I do not love my brother, if I suffer his name and reputation to be abused. And "if I love not my brother whom I have seen, how shall I love God whom I have not seen?"

Slander is a "deadly poison" in the religious world. Contending sects and individuals speak evil things of each other; and these are repeated and magnified; and he who can talk the most vehemently, and have the last word, is considered victorious; and the enemies of the Gospel are pleased with this disputatious spirit among Christians, and ironically insinuate, that a religion which admits of so much slander, must be a very profitable one to mankind! This is shameful, indeed. Christian reader, do you see it as it is? If not, look again, and be wise.

Turn from the religious to the political community. What an unpleasant picture here presents itself. So far does the spirit of slander and detraction prevail, that no man dares permit himself to be held up for any office of consequence or trust, unless he first concludes to stem the

tide of slander which must inevitably set against him. Such work is derogatory to that freedom and purity which should ever be held sacred among us. Christian poli.ticians! here is a lesson for you. To whatever party you may be attached, use all your influence against slander. Encourage it not, in thought, word, or deed. Remember that to every person "a good name is better than precious ointment."

It has already been hinted, that there are instances where the evil conduct of our neighbours should be noticed; when it will become a subject of conversation or discussion. If a man has broken the laws, it is our right or duty to speak of it. If our characters are suffering from scandal, we are bound to search out the causes and the offenders, and make our defence as honest Christians. If we see a neighbour or brother departing from the ways of moral rectitude and peace, it may be our imperious duty to speak of it to another, whose influence may be needed in restoring him. Such things do not constitute slander. They form a part of our moral duty.

Would we avoid the evil of speaking ill of our neighbours, we must strive to suppress all evil feeling towards them. And when the faults of others become the subject of just remark with us, then is the time to beware of the spirit of slander; to say nothing, insinuate nothing, with an evil disposition; but to speak and hear with strict reference to our own benefit, and that of our offending neighbour. Whenever we speak of the failings of others, we should remember that we are like them, poor, fallible creatures; that perhaps others are looking at our faults, and speaking of them as freely as we are conversing on those of our neighbour; and that it becomes us, in