particular sentence in the service of my Church with which I do not entirely agree? Is there any single ceremony with which my whole soul does not go along? If so, then is it my duty to leave it at once?" No, my brethren, all that we have to do is to say, "All our existing institutions are those under which God has placed us, under which we are to mould our lives according to His will." It is our duty to vitalize our forms, to throw into them a holier, deeper meaning. My Christian brethren, surely no man will get true rest, true repose for his soul in these days of controversy, until he has learned the deep significance of these wise words—“Let every man abide in the same calling wherein he was called." He will but gain unrest, he will but disquiet himself, if he says, "I am sinning by continuing in this imperfect system,” if he considers it his duty to change his calling because his opinions do not agree in every particular and special point with the system under which God has placed him.

Lastly, the Apostle applies this principle civilly. And you will observe he applies it to that civil relationship which, of all others, was the most difficult to harmonize with Christianity-slavery. "Art thou called," he says, "being a servant? Care not for it." Now, in considering this part of the subject, we should carry along with us these two recollections. First, we should recollect that Christianity had made much way among this particular class, the class of slaves. No wonder that men cursed with slavery embraced with joy a religion which was perpetually teaching the worth and dignity of the human soul, and declaring that rich and poor, peer and peasant, master and slave, were equal in the sight of God. And

yet, great as this growth was, it contained within it elements of danger. It was to be feared, lest men, hearing for ever of brotherhood and Christian equality, should be tempted and excited to throw off the yoke by force, and compel their masters and oppressors to do them right.

The other fact we are to keep in remembrance is thisthat all this occurred in an age in which slavery had reached its worst and most fearful form, an age in which the emperors were accustomed, not unfrequently, to feed their fish with living slaves; when captives were led to fight in the amphitheatre with wild beasts or with each other, to glut the Roman appetite for blood upon a Roman holiday. And yet, fearful as it was, the Apostle says, "Care not for it." And, fearful as war was in those days when the soldiers came to John to be baptized, he did not recommend them to join some "Peace Association," to use the modern term; he simply exhorted them to be content with their wages. And hence we understand the way in which Christianity was to work. It interferes indirectly, and not directly, with existing institutions. No doubt it will at length abolish war and slavery, but there is not one case where we find Christianity interfering with institutions, as such. Even when Onesimus ran away and came to St. Paul, the Apostle sent him back to his master Philemon, not dissolving the connection between them. And then, as a consolation to the servant, he told him of a higher feeling-a feeling that would make him free, with the chain and shackle upon his arm. And so it was possible for the Christian then, as it is now, to be possessed of the highest liberty even under tyranny. It many times occurred that Christian men found themselves placed

under an unjust and tyrannical government, and compelled to pay unjust taxes. The Son of Man showed His freedom, not by refusing, but by paying them. His glorious liberty could do so without any feeling of degradation; obeying the laws, not because they were right, but because institutions are to be upheld with cordiality.

One thing more we have to observe. It is possible from all this to draw a most inaccurate conclusion. Some men have spoken of Christianity as if it were entirely indifferent about liberty and all public questions—as if with such things as these Christianity did not concern itself at all. This indifference is not to be found in the Apostle Paul. While he asserts that inward liberty is the only true liberty, he still goes on to say, "If thou mayest be made free, use it rather." For he well knew that although it was possible for a man to be a high and lofty Christian, even though he were a slave, yet it was not probable that he would be so. Outward institutions are necessary partly to make a perfect Christian character; and thus Christianity works from what is internal to what is external. It gave to the slave the feeling of his dignity as a man, at the same time it gave to the Christian master a new view of his relation to his slave, and taught him to regard him "not now as a servant, but above a servant, a brother beloved." And so by degrees slavery passed into freed servitude, and freed servitude, under God's blessing, may pass into something higher. There are two mistakes which are often made upon this subject; one is, the error of supposing that outward institutions are unnecessary for the formation of character, and the other, that of supposing that they are all that is

required to form the human soul. If we understand rightly the duty of a Christian man, it is this: to make his brethren free inwardly and outwardly; first, inwardly, so that they may become masters of themselves, rulers of their passions, having the power of self-rule and selfcontrol; and then outwardly, so that there may be every power and opportunity of developing the inward life; in the language of the Prophet, "To break the rod of the oppressor and let the oppressed go free."

LECTURE XVI.

January 11, 1852.

1 CORINTHIANS, vii. 29-31.—“But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;-And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;—And they that use this world, as not abusing it; for the fashion of this world passeth away."

THIS was St. Paul's memorable decision, in reply to certain questions proposed to him by the Church of Corinth, on the subject of Unworldliness. Christianity was a new thing in the world, and circumstances daily arose in which it became a question in what way Christianity was to be applied to the circumstances of ordinary daily life.

Christ had said of His disciples, "They are not of the world." It was a question, therefore,-Can a Christian lawfully enter the married state? Can he remain a slave and be a Christian too?-May he make certain worldly compliances?-Should a Christian wife remain with an

unchristian husband? Here was the root of the difficult question-What is Worldliness?

Now, observe the large, broad spirit of the Apostle's answer. In effect he says, You may do all this-you may enter into family relationships, and yet be living in expectation of Christ's coming. If you are a slave, care not for it. If any that believe not invite you to a feast, and you are disposed to go, go without fear. I cannot judge for you; you must judge for yourselves. All that I lay down is, you must in spirit live above, and separate from, the love of earthly things.

Christianity is a spirit—it is a set of principles, and not a set of rules; it is not a mapping out of the chart of life, with every shoal and rock marked, and the exact line of the ship's course laid down. It does not say, Do not go to this, or, See that you abstain from that. gives no definite rules for dress, or for the expenditure of time or money. A principle is announced; but the application of that principle is left to each man's own

conscience.

It

Herein Christianity differed essentially from Judaism. Judaism was the education of the spiritual child, Christianity that of the spiritual man. You must teach a child by rules; and, as he does not know the reason of them, his duty consists in implicit and exact obedience. But a man who is governed, not by principles, but by maxims and rules, is a pedant, or a slave; he will never be able to depart from the letter of the rule, not even to preserve the spirit of it. Here is one difference between the Law The Law lays down rules-"Do this and live." The Gospel lays down principles. Thus Judaism

and the Gospel.