neglecting all opportunities of usefulness. He that honestly seeks to "walk in wisdom toward them that are without," and to redeem the time, will never be without occasions to show both his spiritual character and his hope. That cannot be of small importance which may give a right representation of the "glorious gospel" to others, and on which the salvation and destiny of human souls may in a sense depend.

II. St. Paul next gives particular direction regarding conversation in the intercourse of life. "Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." This verse, though containing a distinct and general sentiment, is closely connected with the preceding. How much as to the influence and character of our walk toward them that are without depends on the due control and holy exercise of our tongues. "Let your speech be alway with grace." Grace is the element in which, or the garb with which, it is to be invested; gracious speech, not only winning favour with men, but betokening the grace of God as inspiring the thoughts and ruling the tongue-the grace which our words, as well as our actions, should reflect. It is not the ornament of rhetoric, or mere choice of words, or elegance of expression, but conversation savouring of heavenly influence, and evidencing Divine illumination and communion with God."Alway with grace." Christians must constantly come in contact with men of the world in business; must talk with them of commerce and politics, of science and art, and a thousand other things which occupy thought, and go to make up their daily pursuits; yet their converse may be always pure, and always with grace. The man of God will never wink at that which is wrong in conversation, nor gloss over that which is false, nor smile at that which is impure. He must always endeavour to show that Divine grace guides his thoughts and governs his tongue, and that he does not forget

the momentous words of the Saviour-"Every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matt. xii. 36, 37.) The spirit of conversation recommended is indicated in the phrase, “seasoned with salt." But how can speech be seasoned with salt? The language is strongly metaphorical. That which was called “Attic salt” was well known amongst those who spoke the Greek language; it referred to the wit which gave piquaney, sparkle, and zest to Athenian conversation. Accordingly, the Apostle's idea in the word salt would be readily apprehended. Religious talk to the natural mind is of all kinds of speech most likely to be insipid, jejune, and profitless. Hence the need of point and pertinency in it, that it be seasoned with salt. Salt is the symbol of what is quickening and conservative; and the conversation seasoned with it will be pure, agreeable, beneficial, free from all taint and corrupting influence, that those who hear it may like it and be blessed by it. It will diffuse and promote moral healthfulness in the soul and in society. There is more in this apostolic injunction about "speech seasoned with salt" than may be generally apprehended. It is true that conversational power is very much a natural gift; but it is a gift capable of large cultivation, and the Christian's duty is to cultivate it as a most important means of usefulness. All frivolous gossip is here condemned, while sanctified wit and humour are positively commended, in so far as they may contribute to a good influence on others.

"That ye may know how ye ought to answer every man" are words which indicate the purport and purpose of this conversation. It had a practical end-that they might be ready to speak well and wisely, both to gainsayers and inquirers. This thought is in harmony with the injunction of St. Peter,

en he says, "Be ready always to give an answer to every

man that asketh you a reason of the hope that is in you with meekness and fear." (1 Peter iii. 15.) It doubtless requires great practical wisdom to speak appropriately to men on Divine things or spiritual themes. In the days of the Apostles there was a point and a force in this requirement, which we, in our very different circumstances, can scarcely apprehend. Probably in some respects it was much the same as it is now in those heathen countries where civilization and literature have a place and a power, as in India and China. Opposition has to be encountered, objections to be met, curious questions answered, and explanations given; and one kind of answer, one mode of argument, will not suffice for all. The Apostle Paul, for instance, spoke in one way to the Jews, and in another to the Gentiles; in one way to the learned, in another to the unlearned; yet to all equally for their advantage, and for the promulgation and enforcement of the truth of God. So now, by wise, well-timed, and loving speech, the objector may be silenced, the doubter guided out of his difficulty, and the thoughtless aroused from his indifference; though in many cases silence will be better than speech, and the voice of a holy life more potent than a logical argument.

Let it never be forgotten that influences go forth, not only from our actions, but from our words. A flippant and foolish remark may harden the thoughtless around us, and turn back the religious inquirer to indifference and carelessness. How much then we need wisdom from above to walk in wisdom, and how important to have our speech always with grace! Solomon tells us that "death and life are in the power of the tongue." (Prov. xviii. 21.) By word, therefore, as well as by deed, by action and conversation, let us seek to show the purity, mercifulness, and majesty of our Divine religion, that those who are without may be impressed, persuaded, saved.

XLII.

Christian Commendations and Salutations.

"All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. you all things which are done here. saluteth you, and Marcus, sister's son ye received commandments: if he come unto you, receive him;) and Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me."-COLOSSIANS iv. 7—11.

They shall make known unto Aristarchus my fellowprisoner to Barnabas, (touching whom

HAT is in a name?" The ordinary reply to this

"WHAT proverbial question, that nothing is in it, is often a

mistake. There may be much and momentous meaning in a name. The names of such men as Solomon, Alexander, Napoleon, and Paul, are associated with important facts of history. Each name is itself a record, and stirs up admiration, desire, dislike, or sorrow, as the case may be. We are not to think lightly of the remaining verses of this epistle, because they are mainly occupied with names. If the names of the world's great men interest us, and are not passed over without thought, the names of those good men who shared the friendship, the achievements, and the sufferings of St. Paul may well interest us. The labours of the great Apostle of the Gentiles and his associates are grander, and will have

a more lasting and blessed influence on the world, than the conquests of captains and the speculations of philosophers. Besides, names quoted and used as St. Paul uses them in this and other epistles supply evidence of the authenticity of Scripture, and undesigned coincidences of the truth of the sacred history.

I. The first thought suggested here, and arising from these verses, is the value of Christian friendship. True friendship will always seek and show a kindly interest in the welfare and happiness of its objects. St. Paul had such an interest in the Colossians, and the Colossians in him-cordial, earnest, and prayerful. This mutual interest led to reciprocal communications; and as the Apostle, at the time a prisoner at Rome, could not personally visit them, he sent two of his friends, Tychicus and Onesimus, to Colosse to inform them about himself, and of what was taking place in the imperial city in connexion with the Saviour's kingdom; to ascertain also their spiritual condition as a church, and comfort them by the visit, and bring back a report to him. Neither the distance that lay between Rome and Colossæ, nor his own imprisonment, could abate anything of his interest in them; and he was persuaded that intelligence regarding him, and the grace given to him in his suffering, would be very acceptable to them, would tend to cheer them, and confirm them in the faith and hope of the gospel. The Apostle did not write everything which he had to say in his letter. He had, indeed, as we have seen, written much that was sublime and important, but he left a great deal-in fact, all that concerned his own condition, and the state of things as regarded the progress of the truth at Rome-to be communicated by word of mouth by the two brethren whom he was now sending. Perhaps there were some things which would be better spoken than written; at all events, an inspired epistle was not to be the vehicle of conveying what might be as effectively told