We ought also to take into consideration our own natural bias; which varies in each man's case and will be ascertained from the pleasure and pain arising in us. Furthermore, we should force ourselves off in the contrary direction, because we shall find ourselves in the mean after we have removed ourselves far from the wrong side, exactly as men do in straightening bent timber.

But in all cases we must guard most carefully against what is pleasant, and pleasure itself because we are not impartial judges of it.

We ought to feel in fact towards pleasure as did the old counsellors toward Helen, and in all cases pronounce a similar sentence: for so by sending it away from us we shall err the less.

Well, to speak very briefly, these are the precautions by adopting which we shall be best able to attain the

mean.

Still, perhaps, after all, it is a matter of difficulty, and especially in the particular instances: it is not easy, for instance, to determine exactly in what manner, with what persons, for what causes, and for what length of time, one ought to feel anger: for we ourselves sometimes praise those who are defective in this feeling, and we call them meek; at another we term the hot-tempered manly and spirited.

Then again, he who makes a small deflection from what is right, be it on the side of too much or too little, is not blamed, only he who makes a considerable one, for he cannot escape observation. But to what point or degree a man must err in order to incur blame it is not easy to determine exactly in words: nor in fact any of those points which are matter of perception by the Moral Sense: such questions are matters of detail and the decision of them rests with the Moral Sense.

At all events thus much is plain, that the mean state is in all things praiseworthy, and that practically we must deflect sometimes towards excess, sometimes towards defect, because this will be the easiest method of hitting on the mean, that is, on what is right.

ECCLESIASTICUS

(Second century before Christ.)

In his work on "Job and Solomon, or the Wisdom of the Old Testament," Professor Cheyne gives the following account of the Apocryphal book entitled "The Wisdom of Jesus the Son of Sirach, or Ecclesiasticus:" "The author was, beyond reasonable doubt, a contemporary of Simon the high priest, the son of Onias.' Now there were five high priests who bore the name of Simon or Simeon, two of whom, Simon I. (B. c. 310-290) and Simon II. (B. c. 219-199), have by different critics been thought of. The weight of argument is in favor of the second of the name, who was certainly the more important of the two, and who is referred to in the Talmud under the name of Simeon the Righteous. This is in accordance with the Greek translator's statement in his preface, that he was the grandson of the author, and we may conjecturally fix the composition of the book at about 180 B. C. The translator himself came into Egypt, as he tells us, in the 38th year of King Euergetes (comp. Luke xxii. 25). Now Euergetes II., Physkon, who must be here intended, began to reign jointly with his brother Philometer B. C. 170; his brother died в. c. 145, and he reigned alone for twenty-five years longer (till B. c. 116). Hence the translator's arrival in Egypt and possibly the translation itself fall within the year 132. The object of his work, we gather from the preface, was to correct the inequalities of moral and religious culture among the Jews of Egypt by setting before them a standard and a lesson book of true religious wisdom."

SELECTIONS FROM "THE WISDOM OF JESUS THE SON OF SIRACH, OR ECCLESIASTICUS.”

(From the Apocrypha.)

CHAPTER III.

Honour thy father and mother both in word and deed, that a blessing may come upon thee from them.

My son, help thy father in his age, and grieve him not as long as he liveth.

And if his understanding fail, have patience with him; and despise him not when thou art in thy full strength. He that forsaketh his father is as a blasphemer; and he that angereth his mother is cursed of God.

My son, go on with thy business in meekness; so shalt thou be beloved of him that is approved.

The greater thou art, the more humble thyself, and thou shalt find favour before the Lord.

Seek not out the things that are too hard for thee, neither search the things that are above thy strength.

But what is commanded thee, think thereupon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret.

Be not curious in unnecessary matters: for more things are shewed unto thee than men understand.

For many are deceived by their own vain opinion; and an evil suspicion hath overthrown their judgment.

A stubborn heart shall fare evil at the last; and he that loveth danger shall perish therein.

IV.

My son, defraud not the poor of his living, and make not the needy eyes to wait long.

Make not a hungry soul sorrowful; neither provoke a man in his distress.

Add not more trouble to a heart that is vexed; and defer not to give to him that is in need.

Reject not the supplication of the afflicted; neither turn away thy face from a poor man.

Turn not away thine eye from the needy, and give him none occasion to curse thee:

For if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him.

Get thyself the love of the congregation, and bow thy head to a great man.

Let it not grieve thee to bow down thine ear to the poor, and give him a friendly answer with meekness.

Deliver him that suffereth wrong from the hand of the oppressor; and be not faint-hearted when thou sittest in judgment.

Be as a father unto the fatherless, and instead of a husband unto their mother: so shalt thou be as a son of the Most High, and he shall love thee more than thy mother doth.

Observe the opportunity, and beware of evil; and be not ashamed when it concerneth thy soul.

For there is a shame that bringeth sin; and there is a shame which is glory and grace.

In no wise speak against the truth; but be abashed of the error of thine ignorance.

Be not ashamed to confess thy sins; and force not the course of the river.

Make not thyself an underling to a foolish man; neither accept the person of the mighty.

Strive for the truth unto death, and the Lord shall fight for thee.

Be not hasty in thy tongue, and in thy deeds slack and remiss.

Be not as a lion in thy house, nor frantic among thy

servants.