teaching them to use the poison of sins, that dwarf and ruin the soul. It is a sad thing to have a child come to years of manhood and be a dwarf, or be deficient in bodily organs; it is infinitely more sad to have him grow to the stature of a man and be a fool through a defect of intellect; but when you are transferred to another world, it will be found to be the saddest of all things to enter it dwarfed in soul.

He who is deficient in bodily organs or growth, or who is deficient in or neglects the culture of his intellect here, finds himself sorely hindered in this life in his efforts to succeed, and generally becomes a dependent upon the charity of others more favored. If such disaster comes to them through these defects of body, in this the bodily life, what loss may not come in the spiritual life to those who enter it mained, halt, or sickly, through a neglect to culture the soul, or through feeding it on the poison of sin? The soul, like the mind, like the body, was made to grow. Not to grow is to be unnatural. You cannot feed the body on ideas, those are for the mind. You cannot feed the mind on strawberries or terrapins, those are for the body. The body will not grow if fed on arsenic, or even on gold or silver. They are very useful in their place, but that place is not the body. You will not grow very much mentally by chasing a ball or trundling a bicycle, or flipping an oar, or tripping the toe, however useful they may be for bodily development, neither will Euclid put fat on your bones. The mind as well as the body must have suitable food, in suitable quantities, at suitable times. It, like the body, can be dwarfed, poisoned, starved, or overfed; and with equally as disastrous results. But properly fed and cared for, what may not the mind accomplish. Likewise you can feed the mind on logarithms, the differential calculus, and a study of earth alone, but not the soul. That "crieth out for God, even the living God." The body will only grow by giving it its components; the intellect develops only by its appropriate pabulum: and the soul. being of divine essence can only be nourished and developed by divine substantialities. Then it has life-" and this is life eternal, that they may

know Thee the only true God, and Jesus Christ whom Thou hast sent." Not to know them is to be dwarfed forever. See to it, then, that with your growth in body and in mind you also "grow in the grace and the knowledge of our Lord and Saviour Jesus Christ, whose is the glory both now and unto the day of eternity. Amen."

Motive and Method.

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REV. GEORGE R. HEWITT, B.D.

B

Y the term motive here is meant the ideal object or end toward which our life is consciously directed. The word

is used not in its primary sense of the determining impulse within the man, but in its secondary sense of the object desired and aimed at without the man.

In this sense every man has, or should have, some controlling motive in life, something he lays to heart and lives for, and which is the most potent agent in calling forth his powers. No one ought to live an aimless life. It is the glory of man that he is a creature of motives, that he can set before himself some end or object, then direct all his energies to the attainment of it.

In our time and country the most powerful motive with men is the acquisition of riches. We are a money-loving and a money-getting people. With us, wealth is almost esteemed a virtue and poverty a crime. The whole movement of our social life seems to point to riches as the chief good. The rich are deemed happy and the poor miserable. Hence the all-impelling motive with men to-day is the acquisition of wealth.

Now, while wealth is far, very far, from being the most worthy motive that can actuate a man, it is yet a perfectly legitimate motive. It is no sin to get rich or to be rich. On the contrary, it may be the duty of some men to get rich, provided always that they get their riches by proper methods and use them for worthy ends. One man's wealth does not necessarily imply another man's poverty. It is possible to grow rich

in business and at the same time enrich all parties concerned in the business. Such being the case it is, as we have said, not only legitimate, but it may even be the duty of some to become rich. Wealth is needful for the fullest life and the highest well-being of any community. There can be no high civilization without it. As one writer well says, "There is not a single feature of our civilization to-day that has not sprung out of money, and that does not depend upon money for its continuance." Morse may invent the telegraph, but wealth must be forthcoming before a cable can be laid 3,000 miles beneath the sea, connecting the old world with the new. Stephenson may invent the locomotive, but without wealth no track will be laid nor train run from New York to Chicago. Edison may invent the telephone, but it requires wealth to stretch the wires from street to street and city to city, converting the whole continent into one vast whispering gallery.

Wealth, like knowledge, is power, but whether a power for good or for evil depends upon the possessor. When rightly used it is a good thing, but, like every other blessing, it is liable to be abused, and then it is an evil thing. As J. M. Barrie has finely said, "Let us no longer cheat our consciences by talking of filthy lucre. Money may be always a beautiful thing. It is we who make it grimy."

There is nothing inherently wrong, then, in having as a motive the acquisition of wealth, provided it be gained in right ways. The danger is, however, when money-making is a man's ruling motive, that in his haste to be rich he shall be led to adopt methods that are not right. What are some of these methods? Much has been written on the subject of commercial immoralities. Space will allow only the briefest glance at some of them.

(1) There is that commonest of all wrong ways-misrepresentation on the part of the seller. This may be done directly by false statements or false advertisements, or indirectly by suppressing the truth as to certain defects in the goods offered. Inferior material, imperfect workmanship, deficient measure, adultera

tion, are all forms of misrepresentation. It is possible to lie by a label as well as by the lip.

(2) There is the way of grinding the faces of necessitous workmen. Compensation should always be just and sufficient to afford the workmen a decent living. To pay a workman starvation wages on the ground that if he does not work at that figure others will is robbery, whatever political economists may say about it.

(3) There is the way of speculating with borrowed capital. The wrong here lies in putting the property of another without his knowledge or consent where it is insecure. The venture may turn out well, but it may not, and if it does not the owner is the loser.

(4) There is the way of trading in futures, which is nothing but gambling. No honest equivalent is given for gains. It is merely betting that the prices of certain commodities will be higher or lower at a given future date than they are now.

(5) There is the way of taking advantage of bankruptcy laws. A man by legal technicalities may evade the payment of his just debts. Not to pay honest debts when you are able to pay them, on the plea that you have been legally released from them, is a species of stealing.

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These are but a few of the crooked ways into which men enter in their eagerness to be rich, to say nothing of cornerings," "watering of stocks," and other questionable methods. resorted to by corporations, trusts, and "combines." The danger is, when a man has money-making as his ruling motive, that he will be tempted again and again to traverse the principles of morality. "They that desire to be rich," as the Apostle truly says, "fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition."

We sometimes hear it said that if strictly honest in business a man will never be rich. Then be poor. There are some things better than money. Manhood, honor, integrity, are better than money. "A good name is rather to be chosen than great riches." To gain wealth at the expense of character is to