judge of Scripture events who does not consider the course of ProvirlPncf\ as a develop- ment from the imperfect to the more perfect. The place and power of every mole- cule in the universe are relative to the antecedent and subsequent movements of the whole. Astronomers have met with perturbations and irregularities which seemed incongrnous with all they knew, but in time they discovered the plnce of these so- called irregularities in the mechanism of the heavens, and they became at once beautiful regularities. The issue of redemptive methods will throw light on tl,e process. General lessons :-1. The most unlikely of men may be called to do God's will in forms unlooked for. 2. The varied gifts requisite to an office will be forthcoming to all whom God calls to the office. 3. We should be careful to keep our mind free from prejudice against methods which, though unusual, may be of God. 4. A deep and patient study of the Bible as a whole is the only means of learning the beauty and harmony of his ways. 5. A true philosophy will induce us to suspend our judg- ment on some subjects until we can see more clearly the relation of the past to the future. Wise reticence. The notice taken of an inquiry by Saul's uncle is evidently for the purpose of bringing in bold relief Saul's wisdom in being reticent on the import- ant matte1•s concerning the kingdom. It is prohable that the bearing of Saul indi- cated that something unusual had transpired, and the prophesying would only confirm the suspicion. Saul's replies do not make clear whether the uncle was designedly prying into what he knew were secrets, or was simply seeking general information. But in either case Saul formed a proper estimate of bis own position, and manifested a proper reserve. I. A DEGREE OF RETICENOE IS ESSENTIAL TO A wISE LIFE. "There is a time to speak, and a time to be silent." Reticence, l1oweve:r, is more than silence ; it i~ deliberate silence where speech is possible and sought. It may be considered with reference to-1. Its source. In every case its source is in the will acting freely in the form of a negative judgrnent. But still this judgment may in some persons be connected more with temperament than with an enlightened estimate of what is proper. The wise reticence is that which comes from a just estimate of ,drnt is cine to the occasion and the subject-matter. 2. Its proper subject-matter. This must oe determined by a calm judgment on the right of others to know what we know, and the utility of unveiling our knowledge. But taking a general view of human life, we may say that reticence is due to-( 1) Our deepest religious experience. There are depths in the soul whi.ch no eye but God's can penetrate, and there are experiences there so sacred, tender, and awful that it would be a species of profanity to endeavour to unfold them in form of speech. If, for purpose of seeking assistance, reference is made to secret experiences, the surface only is to be touched. No one who reveres the sacredness of religious life will attempt to pry into what is secret between the soul and God, or to probe wounds which" shame would hide." (2) Private and domestic affairs. There are in every life interests which belong to no one else; and in home there are solemn secrets on which the cold, critical eye of the world must not be allowed to gaze. Much of the sweet, binding influence of home lies in the unforced reticence of its members. (3) Secrets pertaining to qffece. Office in Church, State, or commerce implies knowledge to be used only for specific pur- poses in relation thereto. No one is fit for office who cannot control his tongue and resist temptation to speak. 3. Its value. As a habit of mind, when distinguished from sullen reserve, the result of mere temperament, it gives power to the possessor. It reveals a sober, discriminating judgment, a strength of purpose that can resist inducement, and a profound regard for the sanctities of life. In societ.11 it, wisely exercised, insures confidence, renders transaction of affairs easy, and promotes respectful, courteous hearing. In religious associations it tends to reverence, devout- ness of spirit, and sincerity. 4. Its dangers. It is, if not carefully guarded, likely to degenerate into a love of secrecy, an unnaturally close, reserved habit of mind. In religious life its excess may put a check on the free utterance of life's sorrows and cares even to God, and also- depriYe the Church of t' .e benefits of a rich experience. 184 TUE :nnsT DOOK OF S.HICEL. [<'H. X. l-l1r.
JI. ".!SE TIET!f'ENTE WILL ALWAYS DE CONSISTENT WITH TRUTHl•'ULNERS. It i>J possible to state partial trnth in such a way as virtually to lie, an<l to be silent when silence may be <lesig-ne<l to convey a false impression. Saul was truthful in his reticence. He answered questions; he did not volunteer information. Had he been pressed he most likely would have declined to answer. Christ was reticent when presse<l on the question of John's baptism, and when examined by Pilate but no false impression was conYeye<l. In cases of difficulty it is better point blank to refuse information than incur the risk of suspected prevarication. Inquisitive men should be plainly rebuked rather than put off with questionable answers.