Borrow money not of a neighbour or a friend,

But of a stranger,

all the mutual dealings of man with man, that the less
there is of it, the better. In such cases as the follow-
ing, it is manifestly inadmissible, and may even in
some instances involve a large amount of moral
turpitude.

1. It is wrong for a man to come under engage-
ments that are beyond his actually existing means—
beyond his ability to pay, in case of need. Such a
course is not one merely of imprudence. There is in
it a threefold injustice. First, to the creditor for
whom he becomes security; inasmuch as the security
is fallacious, not covering the extent of the risk.
Secondly, to his family, if he has one, to whom, in
case of the security being required, and the payment
called for, the requisition must bring distress and
ruin. And thirdly, to those who give him credit in
his own transactions, with the risks of his own trade:
for, in thus undertaking suretyships, he involves him-
self, without their knowledge, in the risks of other
trades besides his own, and thus exposes them to
hazards of which, in the outset, they were not aware.
2. The same observations are applicable to the
making of engagements with inconsideration and
rashness. The case here supposed is evidently that
of suretyship for a friend to a stranger. And the
rashness and haste may be viewed in relation either
to the person or to the case.

First, as to the person. The partiality and

Hear no more of it.

Where, paying for it, thou shalt

Say "Yes" with caution, "No" with firmness.

In borrowing of money,

warmth of friendship may be a temptation to agree
precipitately and without reflection to what both pru-
dence and equity forbid; and especially when the
friend presents and presses his suit on the very
ground of friendship. That is very trying. How
can we refuse an old, attached, and valued friend, or
one, it may be, to whose kindness we have been more
than once indebted? If a man stands alone, out of
business, and without a dependent family, and has,
at the same time, abundance of which to dispose, he
may be quite at liberty to make such sacrifices to
friendship as he pleases. But suppose the reverse of
all this then the claims of justice to others must
take precedence of the claims of kindness to the
friend. The friend, in such cases, must be regarded
not merely in his capacity as a friend, but in his
capacity as a man of business. If, for example, he is
known to us as a man who is indolent and careless,
incorrect and improvident, profuse and extravagant,
then, whatever may be our feelings, they must on no
account be allowed to supersede, in the slightest, the
demands of justice. These demands lie against their
indulgence, on the part of family and of creditors;
whose rights, in such a case, would be clearly and
egregiously violated. In such circumstances it is
very wrong in your friend to urge you; but, let the
urgency be ever so great, and the pain to which you
are put ever so excruciating, right ought to prevail,

Be precious of thy word.

Savings, not earnings, make a man rich.

The borrower is servant to the lender.

Take his garment

even if the forfeiture of friendship should be the
penalty. Men, when they feel the generous impulse
of friendly emotion, and say at once while under it,
"I'll be his surety," are exceedingly apt to think at
the moment only of themselves, as if the risk were
all their own; and to forget that in thus hastily

striking hands," they are making creditors and
family securities, without asking their consent, or
making them aware of the risks.

In the case of the person in whose behalf we bring ourselves under the obligation being "a stranger," the culpability is indefinitely augmented. The young, naturally warm, inexperienced, unsuspecting, and credulous, are very apt to allow themselves to be drawn away by their juvenile ardour, and to commit themselves fast and fondly to new and open-hearted companions. Suretyships "for strangers" are асcordingly laid under special condemnation :—“ He that is surety for a stranger shall smart for it; and he that hateth suretyship is sure" (Prov. xi. 16). "Take his garment that is surety for a stranger" (Prov. xx. 16). The force of the latter passage is, "If he is your debtor who has come under suretyship for a stranger, you had better see sharply to payment. Take his garment' for your debt. He will soon come to it; will soon have nothing more to pay; take in pledge whatever you can get."

It is very far wrong in any man to avail himself

That is surety for a stranger.

A prudent man foreseeth evil, and hideth himself.

Slow but sure wins the goal.

Borrowing lessens credit.

of the claims of friendship to bring another into a
situation which, his conscience tells him, is one into
which he would not like himself to be drawn; or to
induce the friend to do what he knows is either in
principle faulty, or in tendency and possible results
injurious. This is the very opposite of friendship.
It is selfishness betraying friendship, and making it
available for its own ends. He who, in business,
makes such a use of friendship, exposes himself to
just suspicion that all is not right; that he is trying
unwarrantable means to prop up a false credit, and to
gratify a haste to be rich. It is very natural for us,
no doubt, to wish to make our own bargains as
secure as possible. But does any man like to be
security for the bargains of others? If this is what
none like, should any tempt others to do it? Should
any one, for the sake of making all sure for himself,
seek to place others in circumstances by which their
security may be affected? Here, as in every case,
comes in the golden rule, "All things whatsoever ye
would that men should do to you, do ye even so to
them." If we cannot trust a man ourselves, so as to
transact business with him, would it not be better
to forego our bargain, even though it may seem a
tempting one, and to decline dealings with him, than
to accomplish our purpose by bringing others into a
situation we ourselves dislike?

DR. WARDLAW.

Borrowing loses friends.

Hardship is the proper soil for manhood.

Destruction shall be to the workers of iniquity.

Be ashamed of idleness.

THE EVILS OF RECKLESSNESS.

OUTH should be cautioned against a habit of recklessness. If it be perilous to say "I do not care," it is doubly so to rush on with the plea "I did not heed." This is the root of a multitude of transgressions. Let it grow into a habit, and it will undermine the whole character. "He who is idle and frivolous in his apprenticeship," says an author, "will, in nine cases out of ten, turn out a worthless workman; he will stand low as a journeyman, and still lower when he sets up in business for himself." If you do not attend to what lies before you, you can never take advantage of opportunities, and will never do what you engage in to the best of your ability. Many pass through life without even a consciousness of where they are, and what they are doing. They gaze on whatever lies directly before them, "in fond amazement lost."

Human life is a watch-tower. It is the clear purpose of God that every one-the young especiallyshould take their stand on this tower. Look, listen, learn, wherever you go, wherever you tarry. Something is always transpiring to reward your attention. Let your eyes and ears be always open, and you will often observe, in the slightest incidents, materials of advantage, and means of personal improvement.

A wrathful man stirreth up strife.

The scorner is an abomination to men.