powers, so far, at least, as directed to any beneficial object; thus rendering necessary for that purpose all the inducements that the affection and authority of parents and teachers can present, either alone or aided by those other forms of selfishness,-the love of distinction, of wealth, and of sensual pleasure. And after all, the motive power thus furnished, whether to the youth or the man, often only that degree of effort is put forth, which is supposed to be requisite to supply the wants of the individual and his family; when, the irksome duty having been discharged, activity is exchanged either for ease or for more inglorious sloth. Such is the course not unfrequently pursued by professing Christians-even by some who strikingly exemplify the general graces of the Christian character, and delight"in learning and doing the will of their Lord." Often, therefore, the man placed in the humble walks of life, supposes that having provided for himself and family things honest in the sight of all men, little or nothing more is incumbent upon him. Or, if to this be added some trifling aid to philanthropic or religious objects, this is done more as a matter of feeling than of duty, and rather to conciliate the good will and comply with the wishes of others, than as an act of obedience to the law of God. Beyond the wants of himself and family, no divine obligation to labour is supposed to rest upon him, but his liberty to enjoy ease to whatever extent he may choose is perfect. Proceeding on the same principle, the tradesman or manufacturer, merchant or agriculturist, supposes that at whatever period of life he may have secured an independency adapted to his anticipated expenditure, he is at liberty to retire to such privacy or ease as he may prefer. No higher law requiring anything beyond this, individual will, guided by inclination, must determine. Such are the views deliberately and conscientiously formed and practically carried out by too many members of our own and other churches; and members who, in the general branches of the Christian character, merit high esteem. To point out the erroneousness of these views, and thus to preserve from the course to which they lead-a course which, as will be seen, is not only fraught with disadvantage both to the church and the world, but is frequently injurious to the individuals themselves-is the earnest wish of the writer of this article. And if in any case He in whose hands are all hearts should condescend to render the endeavour successful, while the writer will rejoice, God shall have the praise.

Beginning with the lowest step of the ladder, it is important to observe, that the gospel of the grace of God, like every other product of his perfect mind, bears the impress of universality and impartial love. Each human spirit being the subject and heir of immortality, is equally precious in his sight; and the masses of the human family being comparatively poor, to them especially, though not exclusively, does the gospel address itself. Its divine Author opened his mouth to them in blessings,-unfolded before them the treasures of grace and the glories of heaven,-and placed it among the distinguishing characteristics of the kingdom he came to establish, and among the most illustrious proofs of the mission he sustained, that "the poor have the gospel preached to them." But while it is to them a charter of the highest privileges, it is also a perfect rule of duty. Recognising all who believingly accept the Saviour it offers-however low in social

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position, or neglected, or despised by men-as the adopted children of God, and entitled to share, equally with princes, all the promises of his covenant; thus exalting them to the highest honours, inspiring them with the purest peace and joy, and assuring to them heritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for them;"-it at the same time subjects them to its practical requirements. To them, equally with the rich, are the declarations presented,-"Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." (a) "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.""I will that thou affirm constantly that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men"(6) "It is more blessed to give than to receive."(c) On them, too, are the injunctions laid," Provide things honest in the sight of all men. Not slothful in business."(d) "Do your own business, and work with your own hands, as we commanded you."(e) "Thou shalt love thy neighbour as thyself."(f) "As we have therefore opportunity, let us do good unto all men."(g) "To do good and to communicate forget not: for with such sacrifices God is well pleased."(h) And, as though to prevent the supposition that the latter commands apply only to the rich, the following striking precept is given,-"Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth."() And in hearts renewed and made the temples of the Holy Ghost, these claims will find a ready response. Imbued with the spirit of a religion, whose distinguishing characteristic is universal love, even the poor will display it in their lives, so far as they either have the ability to do so, or may be able to acquire it.

It is only thus they can imitate their Father who is in Heaven, whose ever active benevolence unceasingly showers down blessings both on the evil and the good. A Father who, being essential love, and desiring to assimilate his children to himself in this his loveliest character, calls upon them to exert the powers and improve the opportunities he gives, in acquiring means whereby to do good to others, and thus become co-workers together with him in the communication of that good. Only thus can they exemplify their conformity to their Redeemer, who, though rich, yet for their sakes became poor, that they through his poverty may be made rich. Not only did he take upon himself the form of a servant, but, identifying himself with the poorest of the poor, he said," The foxes have holes, and the birds of the air have nests, yet the Son of man hath not where to lay his head." Yet amidst that poverty his labours for the good of others were unceasing. "My Father worketh hitherto," he said, "and I work;" work always, being unwearied in labours to benefit the bodies and save the souls of men. Thus only can they give adequate scope to those sympathies, which the Father of the spirits of all flesh has planted in the bosoms of all the branches of the human family, and (a) 1 Cor. vi. 20. (b) Tit. ii. 14, and iii. 8. 17, 11. (e) 1 Thes. iv. 11. (ƒ) Mat. xxii. 39. 16. (i) Eph. iv. 28.

(c) Acts xx. 35.

(g) Gal. vi. 10.

(d) Rom. xii. (h) Heb. xiii.

with which he has inseparably connected some of the purest pleasures of which the heart is susceptible. These pleasures the poor may freely share. For, though their gifts must be fewer in number and less in amount than those of the affluent either are, or ought to be, yet the increased difficulty with which they have been acquired, and the greater proportion they bear to the actual ability possessed, may both originate in, and cherish the deepest sympathy in their objects; the bestowal may be associated with ardours of zeal, and meltings of compassion equal to those accompanying the costlier sacrifices of the wealthy, and may yield an equal measure of holy joy. And only thus can they secure the rewards promised to such an exercise of the graces of the Christian character, with their correspondent works of faith and labours of love. Were the amount given the only measure of the reward, then, to the smaller portion of temporal good now possessed by the masses, would be added a similar if not equal disparity in heaven; and that, not as the result of graces less mature, exertions less vigorous, or sacrifices less willingly or with less difficulty made, but solely on account of inferior pecuniary ability. The principle, however, applied to the two mites of the poor widow, who, in casting them into the treasury, gave all she possessed, -applied, too, by Him to whom all judgment is committed, and who always judges righteously, proves that the law of his kingdom is not to measure rewards only by the number and magnitude of the labours performed and the gifts bestowed, but also by the warmth of gratitude, the ardour of zeal, the amount of exertion, and the comparative greatness of sacrifice of which they are the expression; thus enabling the poor, equally with the rich, to secure the more abundant present benefits, and the brighter future glories prepared for those who, as they have opportunity, do good to all men, especially to them who are of the household of faith. Under the elevating and sustaining influence of these principles, the members of the Macedonian churches, having given themselves to the Lord, so cheerfully contributed, though poor, to the relief of the churches in Judæa, as to enable an apostle to testify, that "in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality; for to their power, and beyond their power, they' were willing of themselves."(a)

On the preceding subjects the following beautiful observations by an eloquent preacher (b) deserve particular attention :

"You will observe, that at the time when you become a disciple of Christ, your Lord and Master takes the whole domain of your employments under his own jurisdiction. He requires you to consecrate your ordinary callings to him, and to do, over and above, many special things expressly for himself. Whatever you do, in word or deed, he desires that you should do it in his name; not working like a worldling, and praying like a Christian, but both in work and prayer, both in things secular and things sacred, setting himself before you, carrying out his rules, and seeking to please him. One is your master, even Christ, and he is your master in everything, the master of your thoughts, your works, your family arrangements, your business transactions, the master of your working time, as well as of your (6) Dr. James Hamilton, "Life in Earnest."

(a) 2 Cor. viii. 2, 3.

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Sabbath-day; the Lord of your shop and counting-room, as well as of your closet and your pew, because the Lord of your affections, the proprietor of your very self besides. The Christian is one who may do many things from secondary motives-from the pleasure they afford his friends, from the gratification they give to his own tastes and predilections, from his abstract convictions of what is honest, lovely, and of good report; but his main and predominant motive, that which is paramount over every other, and which, when fully presented, is conclusive against every other, is affection for his heavenly friend. One is his master, even Christ, and the love of Christ constraineth him. And the wondrous power of that love in stimulating effort, sweetening labour, and soothing pain, is thus strikingly expressed: "The deepest affection in a believing soul is the love of its Saviour. Deeper than the love of home, deeper than the love of kindred, deeper than the love of rest and recreation, deeper than the love of life is the love of Jesus And when other persuasives have lost their power; when other loves no longer constrain the Christian; when the love of country no longer constrains his patriotism, nor the love of his brethren his philanthropy, nor the love of home his fatherly affection, the love of Christ will still sustain his loyalty. There is a love to Jesus which nothing can destroy; there is a leal-heartedness which refuses to let a muchloved Saviour go when the palsied arm of affection is no longer conscious of the benignant form it embraces. There is a love which amidst the old and wearied 'feel' of waning years renews its youth, and amidst outward misery and inward desolation, preserves its immortal root; which, even when the glassy eye of hunger has forgot to sparkle, and the joy at the heart can no longer mantle on the withered cheek, still holds on, faithful to Jesus, though the flesh be faint. This was the love that made Paul and Silas, fatigued and famished as they were, and sleepless with pain, sing praise so loud that their fellow-prisoners heard and wondered. Its operation is most marvellous; for when there is enough of it, it makes the timid bold, and the slothful diligent. It puts eloquence into the stammering tongue, and energy into the withered arm, and ingenuity into the dull, lethargic brain. It takes possession of the soul, and joyous lustre beams in languid eyes, and wings of new obedience sprout from lazy, leaden feet. Love to Christ is the soul's true heroism, which enacts gigantic feats, which selects the heaviest loads, and the hardest toils, which glories in tribulations, and hugs reproaches, and smiles at death till the king of terrors smiles again."

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All the facts and considerations thus presented proclaim one important truth, and teach the same obvious lesson; that to labour to acquire ability to do good, and then suitably to employ it, is the duty of every servant of Christ, not excepting the poorest members of his churches; and that in calling them to this, he puts upon them a higher honour, enlarges the charter of their privileges, and enables them to secure a greater measure of present happiness, and an increased eternal weight of glory.

But, however important these facts and considerations may be to the poor, that importance is greatly enhanced when they are viewed in relation to those who stand higher in the social scale, more especially in their application to that love of ease to which this article is intended chiefly to refer, and from which those classes of society are in danger of committing the double error of forsaking the position in which Divine Providence intended them to continue, at least for a longer period, and of appropriating time and powers to unworthy purposes.

Looking at the varied lawful pursuits in which different individuals are engaged, and asking respecting any one of them-whether in the situation he occupies, he is where the God of Providence would

have him be?-the clearest answer in the affirmative to such a question will probably be found in his obvious and tried fitness for the position, together with his success in it. In different cases there may and will be differences both in fitness and success, as in the case of each individual, differences will be found at different times. Still, however, general fitness and success supply the surest proofs of providential guidance and approval. Perfect wisdom gives different talents for appropriate purposes; and when, in addition to the gift, its possessor has found by honourable means the most favourable situation he can secure for its useful exercise, the Divine purpose in its bestowment is evidently accomplished, and its recipient is as evidently in his right place.

Amidst the diversities of talents bestowed by infinite wisdom on men, and by which, as an apostle has beautifully stated, they become members of an admirably proportioned body, severally performing different functions, yet all members one of another, and ministering to the good of the whole-aptitude for business occupies an honourable place, and is as distinctively a talent as any other mental capability by which individuals are distinguished from each other, and become fitted to move in different spheres. And when its possessor has found an extensive field for its legitimate and successful employment, the surest proof is given that his social position is that which the God of Providence intended him to occupy. Unless duty, therefore, with its obligations and responsibilities, has no place in the providential government of God, out of such relationships duty must necessarily arise, and the merchant and tradesman, the manufacturer and agriculturist, must necessarily come under those laws of Christ's kingdom, which, as we have seen, embrace all classes of men, with all the social and domestic relationships they sustain, and all the circumstances in which they may be placed.

The law, therefore, which requires the labouring man to "work with his hands the thing which is good," not only that he may provide for himself and his own household things honest in the sight of all men, but that he may also "have to give to him that needeth," equally binds his employer. Placed in their relationship to the Supreme Governor on the common ground of subjection to his government, the principles and laws of that government must be equally obligatory on both master and servant; nor is it conceivable that any special exemption should be made in favour of those on whom the Universal Parent now pours the richest measures of his bounty.

It is indeed true, that in neither case are specific rules given prescribing the number of hours that shall be appropriated to business; the exact point at which, in age, health, and other circumstances, it shall be lawful to relax in attention to it, or to retire from it; nor even the precise proportion of income required to be devoted to religious and other benevolent purposes.

"The Bible does not deal in maximums and minimums; it does not weigh and measure out in definite proportions the ingredients of regenerate character; but it specifies what these ingredients are, and leaves it to the zeal of each believer to add to his faith, not as many, but as much, of each of these things as he pleases. Firmly averring, on the one hand, that without each and all of these graces, a man cannot belong to Christ, it, on the