As it is base to exercise the arts of a flatterer by spreading a net for an unwary victim, so it is weak and silly to be so overcome by false praise as to lose all proper estimate of our real worth. Approbation is certainly more agreeable than censure, but false praise is more dangerous than unjust reproof. It is sometimes trying to the feelings to accept advice, even when we know it is prompted by kindness; but it is harder to receive rebuke patiently, even when it is deserved. The young and inexperienced are more likely to be enticed from the path of duty by the lying arts of the flatterer, than to be governed by the less agreeable advice of those who love them. It is written, and is worthy of our remembrance, that “ Faithful are the wounds of a friend; but the kisses of an enemy are deceitful."

Habits of untruthfulness.-There is no habit which so easily and insensibly grows upon the young as that of speaking thoughtlessly. They often fail to see and hear attentively, to use exact language; they censure-they disguisethey utter opinions as facts; and thus, like the Athenians who "spent their time in nothing else, but either to tell or to hear some new thing," they fall into habits of untruthfulness-bearing false witness. Thus, when a lady talks of a dreadful glove, a horrid ribbon, an awful-looking bonnet, a lovely fan, a perfectly splendid calico dress, or an exquisitely delicious cup of coffee, she shows but little knowledge of suitable language to express thought, and her friends should be anxious for her reputation. In the use of language, as in other things, we should endeavor to “abstain from all appearance of evil."

If the flatterer is dangerous, what shall be said of the victim? Why is it casier to accept flattery than kind reproof? Whether is it better to receive flattery or reproof? Why? Which is the more agreeable? What is meant by the faithful wounds of a friend? Why is it that so many acquire bad habits of expression? What are some of the common exaggerations? Is such the language of truthful people? How shall we correct such habits?

CHAPTER XIV.

"Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise."

TEMPERANCE.

The experience of the world for three thousand years confirms the truth of the text that "wine is a mocker." Of those who read this book, there is not one who expects to be a drunkard; not one who thinks it possible that his strength shall fail, his senses become impaired, his character ruined, and his life rendered wretched by the use of strong drink. Of those who have been lost to health, happiness, home, and heaven, through the terrible temptations of a diseased appetite, not one ever supposed, in the flush of youth, that he should fill a drunkard's grave. And yet the fact that so many are going to destruction proves how sadly and surely men are deceived when they do not listen to the voice of reason, and give heed to the lessons of experience.

The drunkards of to-day were innocent school-children a few years ago, and the drunkards of a few years hence will be of those who are boys to-day. "Wine is a mocker." It deceives the boy with false ideas of manliness; it disappoints the man by giving him the weakness without the innocence of boyhood; to the cold it offers warmth; to the overheated it promises coolness; the weak it tantalizes with

What is the subject of Chapter XIV? What is the text? Do you expect to be a drunkard? Why? Do people when young ever expect to become drunkards? Why do so many drunkards exist? Is it impossible that you will be a drunkard? Why? Who were the drunkards of to-day? Who will be drunkards a few years hence? In how many ways is it proved that wine is a mocker?

M. M.-7.

anticipated strength; the sick it cheers with false hopes of health; it deludes the coward with expectations of courage, and makes the really brave reckless and fool-hardy; it ridicules the wise by giving them the tongues of fools; it offers pleasure, but derides the seeker by only giving mortification and pain; it makes the very ground mock the step staggering with unsteady motion, and at the bitter end of protracted dissipation it sums up an accumulation of horrors in dreadful" delirium tremens," when the sufferer is taunted by fiends who seem to laugh and jeer and revel with satanic satisfaction about the wreck of their unfortunate victim.

The description of the fearful effects of intemperance, written thousands of years ago, is the best representation that can be given of them to-day: "Who hath woe? Who hath sorrow? Who hath contentions? Who hath babbling? Who hath wounds without cause? Who hath redness of eyes? They that tarry long at the wine."

If these are the probable inheritance of him who uses strong drink; if drunkards' graves are recruited from the ranks of the young; if hearts are broken and homes are destroyed; if the best and the bravest in the land, through the mockery of a feeling of security, fall victims to this terrible destroyer, what must we do to escape a calamity so awful?

66

An old and experienced physician of Illinois remarked: “I would not drink one glass of intoxicating liquor each day in a year for the state of Illinois; if I did, I should become a miserable, degraded drunkard." That man had studied the terrible effects of alcohol upon the human system; he had also observed the operations of the law of habit, discussed in Chapter II, and, knowing that he was neither stronger nor better than many who had been ruined, he could not feel safe to put himself in any degree of temptation. He had seen enough to confirm the truth that

Repeat the text, "Who hath woe?" Why does the tarrying at the wine produce these results? Will we escape these distresses? How? Give the old physician's observation.

"wine is a mocker, strong drink is raging: and whoever is deceived thereby is not wise.”

“Wild oats.”-People sometimes console themselves with the remark that, "Young folks will be gay;" "You must not expect to see old heads on young shoulders;" "Boys must sow their wild oats," etc. Such suggestions indicate a total lack of reflection and observation. It is written: "They that plow iniquity and sow wickedness reap the same," and " He that soweth iniquity shall reap vanity." We may search the pages of the moral law, but we find no promise that they who violate its precepts shall be exempt from its punishments. It is written that "A prudent man foreseeth the evil and hideth himself; but the simple pass on and are punished." He is simple indeed who supposes that he will be an exception to those rules which operate on mankind generally. Such a delusion has been fatal to many a poor soul, who has discovered when too late how corroding are the links of the terrible chain which fetter and gall him.

Temptation. The prayer of every wise man who knows the force of bad habits, and the weakness of human nature to resist them, is, "Lead us not into temptation, but deliver us from evil." If it is the part of wisdom to shun the allurements of vice, it is no less the part of prudence and love to avoid placing temptations in the way of our neighbor which may possibly entice him to ruin. There are certain customs of society whose tendency is to lead the innocent and unwary into evil habits, and to confirm those who have already acquired a taste for strong drink, thus destroying the hope of their reformation. When Christmas festivities, New Year's calls, and social parties are made

What is meant by wild oats? Repeat the texts about sowing and reaping. What should prudent people do? How do simple persons act? To which class do you belong? What is the prayer of every wise person? May we pray, "deliver us from temptation," and then seek the temptation? Why? Name some of the wrong customs of society that lead to temptation.

the occasions of wine drinking, they are to be shunned by those who have either respect for themselves or love for their neighbor. The society of the good requires no such aids as wine and strong drink to add to the amusement or sociability of its members.

When people must be stimulated, sometimes even to intoxication, in order to enjoy the pleasures of social intercourse, it is evident that the moral and intellectual qualities of the company must be of a very low order. It is written : "Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them. And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts." Some of the saddest histories that have been written record the temptation and fall of those who have struggled to gain a mastery over their appetites, but who, in an unlucky moment, amidst a party of revelers, were presented with the fatal cup, and drank and were lost. And not the least sorrowful part of the story is the fact that many a man has been enticed to ruin by the fascinating glass presented by the hands of a thoughtless woman.

"Put it out of sight."-Bishop Asbury was a guest of a family who were profuse in their hospitalities. Brandy was placed on the table, and he was invited to partake; but he declined. The lady blushed and said:

"Bishop, I believe that brandy is good in its place."

"So do I," said the bishop; "if you have no objection, I will put it in its place." So he put it in the old-fashioned cupboard in the corner of the room, saying, with emphasis:

"That is the place, and there let it stay, never to be brought on the table again."

Is it necessary to our amusement to drink wine or strong drink? What must be the quality of the company that needs such stimulus? What is written on this subject in the moral law? Do women ever tempt men to drink? How? Why? Shall you ever tempt a person to such ruin? What was Bishop Asbury's advice?