but not for him alone. No matter what his rank, power, influence, he but shares the bounties which have been provided, in the munificence of Heaven, as the common inheritance of all his fellows. No matter what his personal rights and interests, he is but a part of a great whole. He belongs to a system. No choice of his own, no social caste, no civil distinctions, can detach him from it. Linked with the world around him by a law of his nature and the decree of his Maker, every plan of isolation is abortive; and the very effort at separation and exclusiveness brands him as a miser, a misanthrope, a selfish, heartless wretch, without natural affection or any redeeming principle. A brute in human form-a demon, with the lineaments of man-he is under the outlawry of a world itself, alas! but too ignorant of the law of love and the noble aims and ends of this mortal life.

Bound together, as we are, by the ties of a common nature and of mutual dependence, every man is a fountain of influence, good or bad, conservative or destructive. Whether he will or not, he is an example. His language, spirit, actions, habits, his very manners, all tell-forming the taste, moulding the character, and shaping the course of others, to the end of time. No man liveth to himself. He can not. Apparently he may, but really he does not. His plans and his aspirations may all revolve around himself as a common centre, but within and without their orbits will be concentric circles, enclosing other agents and other interests. He may rear walls around his possessions, call his lands by his own name, and his inward thought may be, as the world phrase it, to take care of himself and his dependents, but he can neither limit the effect of his plans, nor forecast the inheritance of his estate. Another enters even into his labors. Disruptive changes abolish his best-concerted schemes, and scatter to the winds all the securities by which he sought to fence and individualize his own peculiar interest.

But while all this is true, and constitutes the basis of a fearful responsibility, it is not exactly the idea in our text. In the declaration before us, the Apostle does not affirm a principle as predicable of our nature and its social relations, nor merely state a fact as resulting from an immutable law of our being; but he presents a moral rule, and erects it into a standard for the adjudication of character. He defines the rights of Jesus Christ our Lord, and the obligations of those who claim to be His disciples and representatives.

A dispute has arisen in the Church concerning meats and dayswhat was allowable and consistent in the one case, and what was required and binding upon the other. It was a question of privilegeof Christian liberty Assuming that the parties were equally sincere, the apostle did not seek to quell the agitation by a temporary expedient, a dubious unreliable compromise; but took occasion to declare a principle of universal authority and application. He lays down a rule by which we are to judge others as well as to measure ourselves. What one may regard as a ceremony and a superstition, is not to be charged upon another, whose opinion is different, as proof that his profession is a mask or his piety insincere. Nor is the latter to denounce the former as a time-server- -a man-pleaser, turning the grace of God into licentiousness. "He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks."

Conceding the right of private judgment-frankly confessing imperfect knowledge-let both judge charitably. The kingdom of God is not meat and drink-but righteousness, peace, and joy in the Holy Ghost. There may be, there is, unity in the great principles of Christian morality, and yet a difference of judgment and practice in little things. We are not to despise one another because of this diversity, aor, though fully persuaded in our own minds, harass a brother by the vexatious obtrusion of our peculiar notions. His liberty is not to be bounded by our prejudice, nor his conscience regulated by our superstition. The law of love not only requires good will, benevolent affection towards all men, but stretches its authority over our opinions, our moral judgments, our estimate of character. We are not to perplex the weak with doubtful disputations, nor incur the risk of imbittering our own feelings by urging our ultraisms as essential to salvation. Life is too short to be wasted in frivolous disputes, even about matters of conscience. Christianity is too precious and noble and vast to be scandalized by contentions in the Church about meats and drinks-the tithing of mint and anise and cummin. As Christians, we are public men. We live for our race. The Lord is our judge. Great principles are to be avowed-maintained-diffusedestablished. God and our generation are to be served--the one to be glorified, and the other to be saved. For none of us liveth to him

self, and no man dieth to himself. Whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lord's."

The text is a comprehensive description of a Christian's life-a decisive test of character. It is the language of one who well knew what Christianity is, and who himself exemplified its principles and spirit.

Avoiding minute details, we proceed to fix the meaning of the terms living unto the Lord, and dying unto the Lord.

Living unto the Lord may be considered as implying that we distinctly recognize the will of God as the rule of life.

If I may so express it--as the natural subjects of the Almighty, we are bound to serve him to the full extent of the powers He hath given us. He has an unquestionable right to our obedience. This results from our relation as creatures. He made us, and He preserves us. This original obligation, instead of being relaxed and impaired, is confirmed and intensified by purchase and redemption.

The will of God is to be sought in the statute-law of the gospelthe plain and express decrees which define and regulate our duty. It is important to notice and to remember that the service we are to perform is not left to our choice. We have no rights of legislation in the premises. Our task is assigned us, divinely appointed. Lord, what wilt Thou have me to do? ought to be the inquiry of every human spirit. The word of God gives the answer: "Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul, and with all thy strength, and thy neighbor as thyself." This is the law and the prophets--the true philosophy of life--the first and second commandments. On these hang all the subordinate requirements of " judgment, mercy, and faith." The precepts of Christianity are so wisely and graciously adapted to promote the private interests of individuals and the general welfare of human society, that many who are disaffected towards the divine government, will, for their own sakes, choose to do many things which are just, and kind, and beneficent. These things are comely, reputable, of good report among all men; and a man cannot therefore serve himself more effectually than by practicing the great virtues of humanity. Man's chief controversy is with God-against Him he wars. He is not naturally the enemy of his kind. While some fierce and unsocial passions occasionally break out, and startle us by the atrocity of some

monstrous individual crime, and while nations wrought into fury sometimes quench their hate in blood, yet commonly the social instinct, and the love of ease, and the fear of retribution, prevail over what is hostile and malignant in our nature. In the absence of injury or provocation, men generally wish others well, and are even disposed to do them good. To some of the duties of Christianity there is therefore no natural aversion-no active repugnance. And it is greatly to be feared that many are basing their hopes of heaven upon their exemption from the vices that corrupt and embroil society, upon their amiable feelings and kind relations-upon neighborly offices and charitable expenditures. But those virtues which are merely human-educational-conventional-cannot save. In this world they have their origin, their use, and their reward. The great element of piety is wanting. There is no reference to God. And here is a marked difference between the man who lives for himself, and the man who lives unto the Lord. The one obeys a constitutional impulse perhaps-consults his reputation, his business, his influence; or, it may be, rising a little higher, he may rightly estimate his responsibilities as a father or as a citizen, and so is honorable, moral, refined. But he is without God in the world. Oh, the loneliness and destitution of such a spirit! Atheism is his religion, if not his creed; or at best he is an idolater--himself the idol. The other realizes the divine authority, and obeys because God commands.

The relative duties of life are performed not to gratify a native generosity, or eke out a dubious popularity, but as a part of the service and homage due his Maker. Over the whole circumference of his engagements-in the bosom of his family, the busy marts of trade, the retirement of the closet, the worship of the sanctuary, the citizenship of the world-there presides a solemn recognition of the Divine presence, his being and his empire, and every step is taken in reference to Him as a witness and a judge. I know that many profess and seem to be religious on lower principles. Public opinion, consistency, ease of conscience to shun hell, to gain heaven, all operate, and they supersede and dethrone the higher law in the text. Not that these motives are illegitimate, but partial and inferior. They ought not to become principal and paramount; and they cannot without a deleterious unhingement of character, and a transfer of our duty from the ground of what is divine and authoritative, to that which is human and self-pleasing. The motive in the text is compre

hensive, embracing all lower ends-harmonizes all, yet subordinates them all to its own sovereign sway. Like a conqueror at the head of his battalions, it marches forth to subdue the insurgent elements that would dispute its dominion. It is the "stronger man" keeping his goods in peace. Without it, there can be no consecration, and with it, no compromise of duty. The failure to recognize and adopt this great principle of morality, has fearfully diluted the experience of the Church, and embarrassed every department of Christian service. "I will run in the way of thy commandments, when Thou shalt enlarge my heart," said the Psalmist. No man can rise above the constraining considerations which spring from interest, feeling, safety, pleasure, in reference to all minor questions of duty, save as he resolves religion into some great general principles and purposes, from the decision of which there is no appeal. These principles, wisely adopted and well understood, will marshal all the chances and changes of life, all its untoward events, all its interfering agencies, so that they shall fall into ranks like well-trained soldiers under the command of a superior officer. They simplify religion, disentangle it from all purely selfish influences, from the bias of worldly interests, from the guile of passion, and leave a man free to glorify God according to the Scriptures. How simple and sublime the character deriving its greatness and worth from God and duty! How grandly independent is he who knows no fear but the fear of God, who seeks no favor but the smile of Jesus, and whose single eye scans all things, great and small, in the light which no shadow can eclipse! His life regulated by one great pervading law and purpose, he escapes all the trials by which feebler and less decided Christians are tormented and impeded. His heart, consecrated in all its plans and purposes, falters not at sacrifice, or peril, or suffering. Difficulties and doubts he has none. His religion is to him a law that never changes. His heart is fixed, trusting in the Lord. His plan of life settled scripturally, advisedly, and in the fear of God, he is not to be bought or bribed, frightened or defeated. Turning neither to the right nor left, he moves right on. If along his pathway the den of lions opens, he lies down and lodges for the night, and in the morning tells how the angel kept him. If the furnace be kindled to test or to destroy him, he walks unburnt in the flame, and comes forth without the smell of fire upon his garments. Escaped from the shallows and the breakers where so many toil with unavailing oar, he has launched on