dinner of herbs where love is, than a stall. with." A loving companion and affectionate, o contribute more to the sum of a person's earth'; other things combined. "Who can dispense life? Who does not feel his need of anoth another's hand? What is general and indiscrimin have one whose sympathies lead him to rejoice to weep when I weep; or my grief is too heavy my pleasure loses half its relish." "Ointment a the heart; so doth the sweetness of a man's counsel."

In this age of the world many consider ti only or chiefly when in the way of promotion i fame or usefulness to another. Public life con talents of literal thousands, whose minds ev higher eminence and a wider field. But s prosperity only of a class, though it may serve to sons love to realize the fruit of their wishe their endeavors, whatever their calling or prof

7

Perhaps the one thing most generally regarde of prosperity is the accumulation of wealth. T of riches above bare competency is the aim and i of men. Money is a defence from many emipowerful lever to lift up its possessor in this pres

The relation of temporal possessions to relig question, far from it; it is very old. The oi. race treats upon it directly and positively, no. unfolding principles which should govern huma cated circumstances of wealth and poverty.

Among God's ancient people there were law. about periodical adjustments of titles, sureties.. seven-year debtor law, which was called "th (Deut. xv. 1), was one means by which the old to creditor found an inevitable discharge. Th

was also a peculiar regulation of the Jews ad acquired property, and those who were ere brought to a common starting-point. A

livider." One of the most forcible ar and civil affairs we are to render

Cesar's, and unto God the things ewardship, or the want of it, are we in the great day of account.

that though the possession of proChristian, the correct use of it is Joined. Wealth in itself has no moral is employment may determine the good thousands. Only those who use their of God, in other words, as God's for a season, have conceived the right To any other it may be truthfully

Thou art poor;

hose back with ingots bows, heavy riches but a journey, thee."

ere riches, like other elements of prosracter, and answer a very useful purTo many the thought never occurred pain and poverty is the condition in Land tested in reference to the time to hes; do they also attend to heavenly

of body; do they also seek health wards and strong active servants? In blessings of providence in the fulfillsion! "Many a man," says Rev. R. food the test of sorrow and loss has il days have passed by and his life is necustomed to describe our successes, sources of our flowing happiness, as

may prove thee, to know what is hou wilt keep his commandments or discoveries of moral weakness and over charged ourselves. These, too,

condemn wealth, but only the bad or poor use of it. It is not money, but the love of money, which is the root of all evil. It is not possession, but the snares which possession exposes to, that overthrows so many, and makes riches to them, not a blessing, but a curse. Therefore said the widely observant Paul, “Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God." The practical problem every rich man has to solve is, how to keep his heart humble, his trust in God firm, his love for Christ and his fellow-men warm, and all his earthly interests subservient to the will of heaven. When our Lord charged the rich young man to sell all that he had and give to the poor, he undoubtedly perceived that this was his only chance for salvation. That young man was undoubtedly one of the many in the world's history who make riches not a servant, but a god, worshiping at the shrine of Mammon. It is harder for a person of this class to meet the essential conditions of admission into heaven than for a camel to go through a needle's eye.

We do not forget the case of the disciples and early Christian converts, when they organized the primitive societies, in selling their possessions and forming a common treasury. Never was there greater need of such a sacrifice. The world of law and sentiment was against them. Missionaries were to be sent out to inaugurate the gigantic task of turning the world upside down and right side up. Money was required for a hundred important purposes, and in no other way, perhaps, could a sufficient sum have been raised. Their voluntary contributions of whole possessions is, therefore, the more to be commended as an heroic bearing of a burden in a season of great extremity. This is all there is of it. It is not an example to the ages, but a complete transaction in itself. Paul, who planted societies immediately afterward, depended upon no such method, but upon collections in the Churches and systematic beneficence for the support of his work. Nowhere in his epistles, or in any other New Testament writings, is a community of goods taught to be the financial policy of the Christian religion. When the heir of a wealthy family approached Christ imploring him to speak to a brother for the division of an inheritance, the Master refused to interfere, suggesting that over such affairs he had been

constituted neither "judge nor divider." One of the most forcible of his teachings is that in secular and civil affairs we are to render unto Cæsar the things that are Cæsar's, and unto God the things that are God's. By faithful stewardship, or the want of it, are we to be commended or condemned in the great day of account.

How well, then, to remember that though the possession of property is by no means denied the Christian, the correct use of it is carefully and particularly enjoined. Wealth in itself has no moral attribute, but the manner of its employment may determine the good or evil reward of countless thousands. Only those who use their gold and silver as the gift of God, in other words, as God's property entrusted to them for a season, have conceived the right idea of Christian possession. To any other it may be truthfully said:

"If thou art rich, thou art poor;

For, like an ass whose back with ingots bows,

Thou bearest thy heavy riches but a journey,
And death unloads thee."

Right here is the point where riches, like other elements of prosperity, serve as a test of character, and answer a very useful purpose in the discipline of life. To many the thought never occurred that their own freedom from pain and poverty is the condition in which they are being schooled and tested in reference to the time to come. They have earthly riches; do they also attend to heavenly wealth. They have soundness of body; do they also seek health of soul? Are they wise stewards and strong active servants? In what way are they using the blessings of providence in the fulfillment of their God-given mission! "Many a man," says Rev. R. W. Dale, "who has nobly stood the test of sorrow and loss has failed when the dark and evil days have passed by and his life is bright with joy. We are not accustomed to describe our successes, our prosperous fortunes, the sources of our flowing happiness, as trials; but by these, too, God may prove thee, to know what is in thine heart,' and whether thou wilt keep his commandments or These, too, may bring us discoveries of moral weakness and defect with which we had never charged ourselves. These, too,

no.

may be necessary to provoke into activity elements of righteousness which are wanting in alertness and vigor. They are among the 'manifold' trials which contribute to Christian perfection."

In prosperity God requires that we guard ourselves against its perils. We must be vigilant and prayerful lest pride, unbelief, unmindfulness of God, self-delusion, hardness of heart, and worldly conformity become the ruling principles of our lives. Eusebius, in speaking of the persecution under Decius, observes, that most of those who apostatised were not from among the poor and lowly, but the rich and prominent. The self-indulgence, flattery and favor which most wealthy and exalted people allow themselves are poor preparation for the hardness of spiritual trial, the severity of many religious campaigns :

"Must I be carried to the skies

On flowery beds of ease;

While others fought to win the prize,

Or sailed through bloody seas?"

"A good safeguard to the Christian in prosperity is that he remember how brief is his hold of earthly good. Young says "there is a dying grasp as well as a dying gasp." Let the man of God not forget how near is the "dying gasp" and how evil is the "dying grasp." "What is your life?" Even a vapor, a shadow, a dream, an hand-breath. And man has only a life-interest in his estate. At death he must part with it all forever. "We brought nothing into this world, and it is certain we can carry nothing out." Riches may cost us more than we can afford to sacrifice for them. Mrs. Barbauld's picture may be overdrawn, but it no doubt has a sad counterpart in the life of thousands :

"Such is the force of well-regulated industry, that a steady and vigorous exertion of our faculties, directed to one end, will generally insure success. Would you, for instance, be rich? Do you think that single point worth the sacrificing everything else to? You may then be rich. Thousands have become so from the lowest beginnings by toil, and patient diligence, and attention to the minutest articles of expenses and profit. But you must give up the pleasures of leisure, of a vacant mind, of a free, unsuspicious tem