Jews. Gentiles, now believing, had doubts as to eating with others than Gentiles, lest they should be compromised with idolatry. The Apostle applies to their difficulties conscientious common-sense, "If it is proper for you to dine with a Gentile, and he sets his food before you without remark, eat it, as ordinary food, with thankfulness; it is all the Lord's. If he gives you notice, and puts you on your defense, saying, 'This is offered to idols,' do not eat: for the same reason. An idol is nothing. You cannot own its claim. The earth is the Lord's. So, for conscience' sake, and for your friend's sake, you must abstain." And then comes the comprehensive rule, "all to the glory of God."

Forms in which God is Glorified.—God is to be glorified in all common acts, such as eating and drinking. Whatever cannot be done under this inspiration had better not be done. It is without warrant. Still more are acts against his will ruled out. A loyal servant of God can no more do them than a loyal citizen can trample on the flag of his country. The purpose in doing. these acts, the manner of doing them, the extent to which they shall be carried, all will be referred to his will. All over-eating, all excessive drinking, all use of creatures intended for other purposes, will thus be ruled out. All enjoyments, employments, and amusements into which we cannot go for the glory of God, will be set aside. Imagine a Corinthian entertainment at which the "best people," the oldest families, the most cultivated persons are to be met; the old customs and ways are to be observed; the heathen rites will have their conspicuous place; Minerva, Venus, Mars, Bacchus will be duly and formally honored; all that has been and is respectable in social life will have its place; and Christians are invited. Go? Then there is acknowledgement of all their idols. Do not go? Then something very agreeable and socially advantageous is "sacrificed." Yes; and let the word

carry with it the sufficient reason- -"sacrificed" in enthusiastic fidelity to Him whose names and attributes these Corinthians give to the work of their own brains and hands-"sacrificed" for Him who at the sacrifice of Himself bought us with his blood! Is it too much? Why, are we not ourselves “living sacrifices" unto God?

So in all common acts, and in all that acquires an incidental significance, we are to glorify God. For the word that comes to us through him, calls upon us not only to believe in a particular way, but to act, and not only to act, but to feel in a particular way, the way in which he, if visible with us, would have us feel; and we do him honor when we "walk in his statutes," and live according to his word.

Reasons for this Devotion.-Why should we set before us this aim? (1) Failure to glorify God, of our free will, makes life a failure. He has made us for this end. It is our main end. The works of all intelligent beings have a chief end. A watch may be an ornament, but its chief end is to keep time. A steam-engine that has no power, a coat that does not cover or protect from cold-these may have some secondary value, but for their chief end they are valueless. Man is the highest of God's earthly works. The higher he is, the greater his responsibility: if he fail, the more conspicuous his failure. Conceive an immortal being, a life of threescore years behind, the seal of immutability set on it; eternity, unexplored and unprovided for, in advance. Conceive such an one met by an angel with the question, “What have you done in life?" Listen to his hesitating answer, interrupted by the angelic voice, “Tell me not of your honor, your repute, your money, your family, your public services-what have you done to glorify my Master? Did you serve your chief end? You, who now dwell on these words, have you in this true sense, in life? "Awake to righteousness!"

failed,

The sun is not yet set.

There are some hours, there

is one hour at least. Make the most of it. Consider your ways, and turn to the Lord. Where the penitent robber found peace, seek it for yourselves. At His feet who saved Saul of Tarsus, beg for mercy, and ask, "What wilt thou have me to do?" Much is lost, but you may be saved. Lose no time: flee to the Savior.

(2) This aim ennobles life. Selfishness is its narrowing curse. But how shall we get out of self? By consecrating ourselves to God. An absorbing, engrossing love for any great and noble object purifies and elevates. A patriot, a genuine lover of literature, of humanity, is redeemed from individual insignificance.. But how much more when the human soul is bound inseparably to the Lord, and sinks itself in the magnifying of all excellence, and the carrying out of an infinitely wise will!

(3) This aim connects this life and the next. We are the Lord's-consciously, wholly, and forever. He will not use us and then cast us off. We glorify him. We delight in him. It is our highest hope that we shall be with him forever. Every power we have is strained in the movement toward him. Nearer, my God, to thee," is not a sigh only, or an aspiration, or an empty wish. It is an effort, a hearty, life-long effort, which, as the ambition of the artist for the ideal lifts him up in excellence, makes us better; and when we die, not sinking into the grave as Pharaoh into the waters, but as Jonah into the strange prepared hiding-place, we realize the life-long aim, "absent from the body, and present with the Lord."

Two points do remember, if you forget all else. You who know the Bible, must know God in Christ if you would serve your chief end. You must not only be moral, kind, religious; you must be religious by Christ Jesus. Otherwise you will not love him, trust him, even know him. How can you have any joy in obeying an unloved, even unknown, God?

And the very faith that you have in your heart, of which Jesus Christ is the direct object, is to be employed in bringing you to him for all wisdom, strength, peace, and victory. You do not take a momentary look at Christ, receive pardon, and a capital of grace, which you are to improve and economize; but you are put in connection with an inexhaustible reservoir of all you need, and are to run your race “looking to Jesus."

New York,

JOHN HALL,

RULES FOR EVERY-DAY LIFE,

'Begin every day with a few minutes of retired meditation, tending to prayer, in order that you may put within yourself the spiritual form which will enable you to answer the demands of practical life.

Cultivate systematic employment and learn to estimate correctly the time required to accomplish whatever you may undertake.

Try to occupy both your mind and your muscles, since each of them will help the other, and both will deteriorate without sufficient exercise.

Remember that there is great inherent selfishness in human nature, and train yourself to consider adequately the advantage and pleasure of others.

Be thankful to be useful.

Try to ascertain what are real uses, and to follow such maxims and methods as will stand the test of time and not fail with the passing away of a transient enthusiasm.

Be neither over-distant nor over-familiar in your intercourse, friendly rather than confidential, not courting responsibility, but not declining it when it of right belongs to you.

Be careful not to falsify true principles by a thoughtless and insufficient application of them.

Though actions of high morality ensure in the end the greatest success, yet view them in the light of obligation, not in that of policy.

Whatever your talents may be, consider yourself as belonging to the average of humanity, since, even if superior to many in some respects, you will be likely to fall below them in others.

Remember the Christian trial of virtues. Have faith in principles, hope in God, charity for and with all mankind. JULIA WARD HOWE.

Newport, R. I.

LIFE IS such a perfect unit that the early years are as much related to middle life and old age as the roots and body and branches of a tree are related to each other. No youth can say, "I shall play and trifle along until I am twenty, and then I shall turn my thoughts and heart toward the deeds and character of manhood." No one became a poet if he was prosaic until twenty, and no one has learned to sing if at that age he knew not one tune from another. Life is like the garment of the Lord-all of one piece, woven from top to bottom without seam. All the thoughts and plays and friendships and teachings of early years fall into it, and, like the drops of the shower, join to make up the river. It must also be true that that hidden piece of the fabric—that long expanse beyond the tomb-is to be only a continuation of what is well or badly done on this side of that solemn boundary. There is no year, therefore, that one may throw away. In youth, at least, all time is sacred, because it is the captain of a column, the leader of a long march. Chicago.

DAVID SWING.