reading also the first line of the eighth to show the change to ordinary time.

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6 And he said unto me, "These sayings are faithful and true and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.

"Behold, I come quickly blessed is he that keepeth the sayings of the prophecy of this book."

8 And I John saw these things, and heard them.

In Matt., ch. 4, there are examples of "fast" and "slow" quotations; the pupil should be required to read these verses, marking very carefully the change of time on each quotation, and the subsequent return to the main text; not forgetting that a change in time necessitates a change of tone:

1 Then was Jesus led up of the spirit into the wilderness to be tempted of the devil.

2 And when he had fasted forty days and forty nights, he was afterward an hungered.

Disparagement. Fast Time.

3 And when the tempter came to him, he said, "If thou be the Son of God, command that these stones be made bread."

Superior Quo. Slow Time.

4 But he answered and said, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple.

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Disparagement. Fast Time.

6 And saith unto him, "If thou be the Son of God, cast thyself down for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone."

Superior Quo. Slow Time.

7 Jesus said unto him, "It is is written again, Thou shalt not tempt the Lord thy God."

8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

Disparagement. Fast Time.

9 And saith unto him, "All these things will I give thee, if thou wilt fall down and worship me."

Superior Quo. Slow Time.

10 Then saith Jesus unto him, "Get thee hence, Satan : for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.”

11 Then the devil leaveth him, and, behold, angels came and ministered unto him.

Matt. 7: 4, a quotation of disparagement:

4 Or how wilt thou say to thy brother, ""Let me pull the mote out of thine eye"; and, behold, a beam is in thine own eye?

A quotation of disparagement. Ex., Matt., ch. 6. 31 Therefore take no thought, saying, "What shall we

eat? or, What shall we drink? or, Wherewithal shall we be clothed?"

32 (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things.

Matt. 7: 22, 23, displays examples of each, the first of disparagement, the second of superiority:

22 Many will say to me in that day, "Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?"

23 And then will I profess unto them, "I never knew you; depart from me, ye that work iniquity.”

In Matt., ch. 8, we have the beautiful story of the Centurion. How truly do we mark the simple faith in Jesus' almighty power by the slow rendering of the quotation in the sixth verse! and again, the Centurion's admirable humility (that virtue so dear to Jesus), by reading in slow time the quotation of the eighth verse. Then is the Lord's approbation of such faith and humility properly depicted to the mind's eye, by the slow time given to the quotations from the tenth and thirteenth verses:

5 And when Jesus was entered into Caper'naum, there came unto him a centurion, beseeching him,

6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

7 And Jesus saith unto him, "I will come and heal him."

8 The centurion answered and said, "Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed."

10 When Jesus heard it, he marvelled, and said to them that followed, "Verily I say unto you, I have not found so great faith, no, not in Israel.”

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13 And Jesus said unto the centurion, "Go thy way; and as thou hast believed so be it done unto thee." And his servant was healed in the selfsame hour.

It is necessary in each case to mark the change in "time" by reading a few words or lines preceding the quotation, and also a few words or lines coming after it. For practising the "time" of quotations, parenthesis, similes, etc., this observance is indispensable.

In the annexed examples, Matt., ch. 12, the Evangelist quotes the Pharisees disparagingly :

10 And, behold, there was a man which had his hand withered. And they asked him, saying, "Is it lawful to heal on the sabbath days?" that they might accuse him.

11 And he said unto them, "What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?

12 "How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days."

13 Then saith he to the man, "Stretch forth thine hand." And he stretched it forth; and it was restored whole, like as the other.

In the eleventh verse the "wave of the voice". natural principle explained under the heading, "Inflections of Voice”—is illustrated. Briefly, I will say, in passing, that these vacillating inflections answer to mental vacillations, the mind vacillating between the illustration and the object or subject it illustrates. In this case the illustration begins with the words, "What man shall there be among you," etc., ending with "lift it out"; the truth to which the illustration points being that "it is lawful to do good on the sabbath day." The direction of the "wave" may be thus illustrated:~ The "wave," you

perceive, has not the force of the circumflex, nor the directness and energy of the upward and downward inflections,

§ 3.—THE METAPHOR.

A metaphor is the application of a word in some other than its ordinary use, on account of some resemblance between the functions of the two objects; thus, the President is said to be the "head" of the Republic because the head is the chief part of the body. The metaphor differs from the simile in form only; substantially they are the same. In the simile, the two subjects—that which is spoken of, and that to which it is compared—are quite distinct in expression as well as in thought; in the metaphor the two subjects are not distinct in form; the literal is carried directly into the metaphorical; yet, as there is necessarily a "break" in the thought between the literal and the metaphorical, and as we wish to read thoughts,