INDIVIDUAL OBLIGATION.

In the great work of Christian benevolence, where so much depends on our public organizations, there is danger lest individual obligation should be lost sight of. We are prone to forget that each individual is a constituent part, and a very important part of the whole. We need to be often reminded, that if a single wheel be disordered, the whole machinery will either move heavily, or stop. No man stands alone. Every one is bound to a circle of those around him, and, by invisible cords and ligatures, to many beyond the sphere of his vision, or his direct personal influence. That which is done by an obscure believer in America may affect the character and condition of a person on the opposite side of the globe. The fervent prayer of a Christian, the willing benefaction, the plea for a perishing world, proceeding from the humblest cottage, the loneliest chamber, the most unfrequented forest, may be recorded in heaven to his eternal joy, and to the eternal joy of one or two converted heathens on a distant continent;-it may be, to the joy of a whole converted nation. The poor widow, the laborer, the suffering and persecuted saint, the veriest child who loves the Lord Jesus, may thus set sparkling gems in the Redeemer's

crown.

Let any individual come up to any thing like the full measure of his duty, and he will infallibly bring up others with him. A man of eminent godliness creates a tendency towards the same state in those who are around him. The example of benevolence is contagious. The example of the widow's two mites has called forth many a richer contribution. On the other hand, let any one be negligent, or niggardly, and who will dare say that his bad example does not hang as a millstone upon hundreds? Every Christian is under obligation to exert all his power in the cause of God. Not one is so poor, or so ignorant, or so laborious, or so ill-clad, that he should think himself excused from doing such service as he is able to do for his Heavenly Father. Not one has so little talent, that he may decline to bring it to the altar. Not one is so imperfect, that he can be liberated from the responsibility to lead others to forsake sin. If any one is conscious of imperfections, let him offer himself to God such as he is, and pray God to purify the offering and accept it. If you have not riches, give to the gospel out of your poverty. If you have not learning, do what you can for the cause of the Redeemer without it. If you have not the ability to pray in public, or if it be improper for you to do so, pray the more fervently in secret. If you have not ten talents, rob not God of your three, or

your one.

The government of God is founded on the doctrine of individual responsibility. His dealings towards us recognize that principle. It is on that principle that we are awakened, renewed and sanctified. It is on that principle that we shall be judged and saved. It is reasonable, then, that each one should engage in the work of doing good;-doing his own duty, as though there were not another on earth to aid him. Each one should labor for the conversion of the world, according to the measure of his ability, as he would if a whole nation of pagans were devolved upon his single efforts. Each one should be as serious and as constant in prayer, as if on his petitions depended the time of the Messiah's spiritual dominion, and the consummation of the salvation of a regenerated world.

It has been said that corporations have no souls. But individuals have souls, and should, therefore, act intelligently. An active piety is an intelligent piety. An intelligent piety is demanded in the long and often discouraging work of giving the gospel to the heathen. The good seed will not take root and bear fruit at once. We must have patience to wait, and faith to persevere. A piety which appears only on some stirring occasions,-a thing of impulses,-will achieve but little. It scarcely deserves the name. We should abound in religious acts, and have a reason for every religious act. If we pray, we should pray because the Lord Jesus has commanded it, because a principle in our nature leads us to it, because prayer has attached to it God's gracious promise of an answer of peace, and because we perceive that the blessing sought is in harmony with his character and his revealed will. If we give, we should give because the object is a proper object, because we have reason to think the end on account of which we give will, ultimately, be reached, and because the love of Christ constrains us. The doctrine of the New Testament every where is that men should give; and giving is a duty of the individual. If we recognize the scriptural warrant in respect to the objects for which we give, our gifts will be cheerful, and we shall act intelligently as to the fact, the times and the system of our giving.

When men give as a matter of personal duty and individual responsibleness, we may anticipate that larger amounts will be poured into the Lord's treasury. A wrong standard is frequently adopted. The question that settles the amount of benevolence is, "how much is given by my richer neighbor, or by another, who stands on the same level with myself; or, what is the least sum which will rid me of the solicitor of alms ?"-not, "how much shall I give, acting according to my ability,-acting according as God hath prospered me,acting as Jesus Christ's man, and as the steward of God? How much do I owe to him' who loved me, and gave himself for me?" Were Christians generally to adopt the right standard of giving, and to give from competent motives,—as individuals, and as responsible in respect to this very thing to Jesus Christ,— many are the churches in America that would be represented by a Christian colporteur in some destitute region, or by a missionary, or by a native helper, somewhere in heathendom. In many congregations, while the word of life is preached, the thought might be cherished that, by their liberality, the gospel was also communicated to an equal, or greater number of perishing pagans.

By the effort of an individual, our blessed Lord and Savior, the work of redemption was consummated. By the preaching of the apostles individually, the good tidings of the gospel were first propagated. By the operation of God's Holy Spirit on individual minds, the multitude of the redeemed, on earth and in heaven, have been renovated. By the munificence of individuals,— some giving of their abundance, and some out of their deep poverty,—the associations for all benevolent purposes have been hitherto supported. And it must be by a spirit of individual enterprise, effort and piety, that the plans of the Christian church for evangelizing the world, shall be sustained, enlarged, and accomplished. Reader, what is the proper part for you to take in this service?

"HOW MUCH OWEST THOU UNTO MY LORD?"

It is the wise custom of prudent men, engaged in the pursuit of business, to take an account, at stated seasons, of the condition of their affairs. This is done, particularly, at the commencement and close of partnership arrangements, and at the beginning or the termination of the year. The same thing is done in a season of severe pecuniary pressure, or in the immediate prospect of such a calamity. What is the value of their stock in trade? What is the nature of their debts? To whom are they indebted? and, who is indebted to them? Generally, these seasons of examination are made the occasion of seeking the adjustment and settlement of accounts. They endeavor to collect outstanding debts, and, as far as possible, to pay the amounts in which they are indebted to others. We approve this course, as appropriate to an honest and honorable dealer.

It is recommended, for the best of reasons, that these occasions of settlement be frequent, thorough and universal. Once in the year,—for example, the beginning or the close,-is none too often. All men should observe them. What is good and beneficial for one is equally good and beneficial for others in the like circumstances. Short reckonings, says the proverb, make long friends. Besides, he who settles his own affairs during his life-time, keeping things arranged, as far as possible, with reference to his being unexpectedly called to leave them, can settle them on more advantageous terms than his executors, save cost, and secure a larger amount to be distributed among his lawful successors. And, still further, he who, in respect to benevolent causes, is his own executor, has at the same time the satisfaction of doing good, and of knowing that his benefactions reach the treasury for which he designed them.

At the commencement of the year, we embrace the opportunity to give a religious turn to these remarks, and to sanctify this custom of business.

"How much owest thou unto my Lord ?" It is a question to which, in inquiring into our liabilities, we shall do well to give its proper weight. Why should we take account of part of our debts, and not of the whole? Why should we examine into the state of our relations to men, and not to God? Why should we conscientiously pay our debts to them, but give nothing to him?

. We determine our indebtedness to our fellow-men by referring to our accounts, and inquiring what articles we have had of them. By the day-book and leger we find that on one occasion we had such and such articles, and on another occasion, other articles, and so on. If to this process we add the consultation of our invoices, book of sales, and catalogue of stock on hand, together with an examination of the notes and bills due, we can learn very nearly our pecuniary condition.

Let us apply these things to our relations to Jehovah. We have, it is true, no spiritual day-book and leger; but the scriptures will serve us for the one, and conscience and memory for the other.

And now, "How much owest thou unto my Lord?" First, what have you had? Secondly, how much have you paid?

1. What have you had? It is a long invoice. We cannot give half the items. Let the following few suffice. We will embrace in our account only the last year. What, then, have you had?

In temporal things, three hundred and sixty-five days of life and health, dur

ing which God has distinguished you by giving to you blessings which have been withheld from many others,-preservation from a thousand accidents,— the watchful guardianship of an unsleeping eye and the support of a divine hand, during every moment, by day and by night,—the life and health of those dependent on you,-food, and raiment, and a house to dwell in,-prosperity in your secular pursuits, and an amount of business which has brought you at the rate of dollars in the year,-books and newspapers for your reading, and as much as dollars, which you have been able to spend in recreation, in journeying, or in mere gratifications of taste or fancy, beyond the mere calls of necessity.

Or, if this enumeration needs to be varied, in consequence of sickness or reverses in your own person, or in your kindred, or those dependent on you, even here contemplate the mitigations of the calamities, and take account of what you have had of God in the alleviation of these trials, or in the good which they have or might have wrought for you.

In spiritual things, you have had fifty-two Sabbath days,-more than seven whole weeks of seasons of rest from toil, that you might enjoy the earnest and foretaste of heaven,-perhaps a hundred or more evangelical sermons,several occasions of celebrating the death of Christ,-daily opportunities of prayer, social or private, or both,-the blessed bible, with all its promises, instructions and hopes,—perhaps a season of gracious revival in your own soul, or in the community,—it may be, the conversion of a husband, wife, or child. You have had the daily intercessions of Christ, added to the application of his atoning blood, the sanctifying energy of the Holy Spirit,-strength in the hour of temptation,-many opportunities of doing good,—perhaps God has even made you the messenger of salvation to some soul.

2. For these, and ten thousand other blessings, and for those that are involved in them, what have you given to God? In other words, how much have you paid?

We hope there are many who have given to him the devout, spontaneous and abundant service of holy and willing hearts. This is right and praiseworthy. It is the proper service of the spiritual part of our natures. But is there not something more demanded of us? God lays the hand of his authority upon all that we possess. He has a right, not only to ask for the service of our affections, but also to demand a share of the worldly possessions of which he has made us stewards. And as we cannot, in spiritual service, make a fit return for all his mercies, we may make a suitable acknowledgment of our gratitude, by giving as God hath prospered us for benevolent uses.

What have you given for benevolent uses? How much for the poor, for sick persons, for the widows and fatherless, for bibles, for home missions, for the heathen, for Sabbath schools, for tracts, for seamen? How have your appropriations to these objects corresponded with your income? How much have you paid to the Lord?

It is true, God's mercies to us are free gifts. He does not bestow them for the sake of a recompense. He does not ask of us a recompense, as such. But, as a matter of gratitude, we should delight to offer him that which he does not demand. We ought to regard our obligations to him in the light of a debt.

Taking it for granted that the Christian has already given of his money, to some extent, to the cause of God, the question is still, in many cases, an appropriate one, "How much owest thou unto my Lord?" What is the amount of the unpaid balance ?

There are three considerations, in addition to the above, which may help us in determining this question. 1. What is our ability? 2. What does the exigency of the cause demand of us? 3. What is proper, as a thank-offering to Him who has given us every blessing pertaining to this life, besides the forgiveness of sins, the sacrifice of himself, and the blissful immortality beyond the grave?

A serious contemplation of these suggestions, we are confident, will show to many Christians in our country that they still owe something to their Lord. Let, therefore, the professional man, the student, the merchant, the mechanic, the laborer, the seaman, the mother, the child, weigh these thoughts. Let them revolve the question in their own minds, “How much owest thou unto my Lord ?" With increased gains, have they made a proportionate increase of their benefactions? While the treasuries of Christian benevolence are empty,while men offer themselves to go and break to the heathen the bread of life, but for want of means cannot be sent, and still the heathen, "in their blindness, bow down to wood and stone," this is a weighty question. Let every one give it a place in his accounts of the last year, which is just closed, and in his plans for the new year. Let every one pray over it in secret, that he may act upon it deliberately, intelligently, and calmly. Let every one, again and again, not only revolve in his mind, but slowly repeat to himself in audible words,—demanding an honest reply," How much owest thou unto my Lord?"

UNION TO CHRIST.

There is an apparent union between Christ and all the members of the visible church, which is formed by their receiving common gifts and influences from him, while they profess to receive his truth and to engage in his service. There is too a moral union of mutual affections between him and believers; but that upon which the enjoyment of the benefits purchased by his sufferings and death depends, is spiritual. It includes a legal union between us, as ruined sinners, and Christ, as our surety. The everlasting love of God and the covenant of grace are the bonds of it; and the placing of our sins to Christ's account that his satisfaction might be placed to ours, in the eye of the law, is the effect of it. It also includes the personal union of Christ to our nature, in order that he might meet the requirements which his legal union to us drew upon him. But all these would fail of securing to us the great object for which Christ died, unless in addition to all other relations, we have a union to him which is spiritual.

It is the spiritual characteristic of this relation that clothes it with many of its peculiar difficulties, and leads some to reject it entirely as imaginary. It differs from the ordinary relations of life, with which we are acquainted; and under the influence of our senses, we are apt to think of it as material; or if we study more refinement, we are apt to regard it as nothing more than the bonds which bind kindred spirits on earth together. But it is of vital importance to keep in mind the spiritual nature of it, notwithstanding the similitudes by which it is illustrated for us.

Then if we take the figure of the vine and the branches, which Christ himself uses, it shows that as there is a natural, intimate, vital union between them, so there is a spiritual, intimate, vital union between Christ and all true Christians, that as the vine and its branches have but one common principle of natural life, our Lord and his followers have but one common principle of spiritual life. One common purpose actuates them, as it does the leader and all the followers in any great secular enterprise. Or, to use another figure, as the head and all the members of the natural body are actuated by one common