Every man, then, has a business of his own, and attending to this, First: He will not be an officious meddler in the affairs of others. His hands will be so full of work in his own sphere that he will neither have the inclination nor the opportunity to interfere with the concerns of others. Secondly: He will most effectively serve the interest of others. By doing rightly the work of his own sphere, he will exert the most salutary influence around him. "No man can live unto himself." II. It is to "BE QUIET." "Quiet" and "Business" are often found separated from each other. There is a Business where there is no quiet noisy, fussy, all rattle and din. There is a Quiet where there is no business-lazy inactivity. The two-quiet and business-must go together in the true work of life. Quiet work is the true work. First: Quiet work is the strongest work. In quiet labour there is the plan and purpose of soul. There is concentrated force. It is not mere limb force, but life force. Secondly: Quiet work is the happiest work. In the work of bustle, excitement, and hurry, there is no happiness. But in quiet labour there is a harmonious play of all the faculties. Thirdly: Quiet work is the divinest work. How sublimely quiet God works! His energy operates in the universe as noiseless as the sunbeam. He is the God of peace. How quietly Christ worked. "He did not cry, or cause his voice to be heard in the street," &c. It is not the bustling tradesman, merchant, politician, preacher, that does the strongest, happiest, divinest work. It is the man of quiet, resolute, unostentations energy. Quiet work is not slow work; stars are silent, yet how swift their speed! III. It is to be INTELLIGENT. "That ye study." Quiet work requires study. Noisy, bustling work is the result of caprice. Quiet work is the result of study. The more mind thrown into any work, the less noise. The most noisy preacher has the least mind. Study gives the worker, first: A clear and definite object. This prevents the excitement contingent on doubt and uncertainty. Study, Secondly: Adapts the means. It constructs a machinery of means exquisitely adapted to reach the end-a machinery whose joints and wheels are so lubricated by thought, that it moves on without creak or noise. Such is the business of life. Who amongst us is doing this Quiet work? THE ALTAR STONE." 'OF SIMPLICITY OF UNHEWN "And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone."-Exod. II. 25. We are far enough from professing to have discovered an intelligible and satisfactory reason for all the enactments of Sinai. The Great God of Reason had unquestionably reasons of infinite wisdom for every item of his code, and in the distant ages of futurity we may be permitted to have an appreciative insight into some, if not all. It is worthy of remark that not a few of those injunctions which seen inexplicable to us, so far as their reason is concerned, are strikingly suggestive, and thus useful in the work of spiritual culture. The enactment of the text is an example. Why the "altar" of sacrifice should be either of "earth" or of "unhewn stone," we cannot determine with accuracy. We may suggest reasons, but the best quired in the outward exercise of devotion but an "altar" of rough earth and unchiselled stone. We do not say that ritualism is necessarily a wrong thing in connection with religion. A becoming ritualism may serve, in many ways, to promote spiritual devotion. In sooth, the Almighty Himself reared a magnificent temple and organised a gorgeous ritualism in connection with the worship of Himself, but still ritualism is not necessary. There can be worship at the rough "altar of unhewn stones" as well as in the temple where wealth has lavished its contributions and art exhausted its genius. "God is a Spirit: and they that worship him must worship him in spirit and in truth." Worship is not a form; it is a spirit, and a spirit may take different forms; worship is not a service, but a life, and a life has many functions. "We are the circumcision which worship God in spirit, and rejoice in Christ Jesus, and have no con could only amount to conjec-fidence in the flesh." ture. Albeit, we can turn the text to a useful purpose, and the very purpose to which we turn it may perhaps afford a glance at the reason on which it is grounded. I. It indicates that RITUALISM is NOT A NECESSITY of worship. Nothing was re II. It indicates that MERITORIOUSNESS MUST BE EX CLUDED from worship. No "tool" was to be used in the construction of this altar; neither chisel nor hammer was to be employed. The worshipper, therefore, would have no ground for supposing that his devotions would be accepted on account of any work that he had wrought. There has ever been a sad tendency in men to imagine that because of some external service in connection with religion, they would secure the approbation of their Maker. They will contribute wealth, and even perform painful services, hoping thereby to merit the favour of Heaven. The work which God requires as essential to worship is not building altars, or giving money, but culturing the soul in true devotion. The latteris a harder work than the former. Hence men, instead of rendering the former subservient to it, make it the substitute. "Thou desirest not sacrifice, else would I give it. Thou delightest not in burnt-offering. The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, thou wilt not despise." III. It indicates that UNIVERSALITY IS A CHARACTER ISTIC of worship. First: Worship is not confined to places. If it could be rendered only in certain buildings, however humble, or at certain altars, however rude, there would be some limitation. But, as an altar of earth or an altar of unhewn stones will do, you can worship anywhere. We live on earth, by earth. Away with that impious doctrine of priestcraft which confines worship to certain consecrated spots. "The hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." Secondly: Worship is not confined to persons. If altars of a certain artistic description were required, then none could worship who had not the genius, the skill, the time, and the wealth to erect them. But as mere earthen altars will do, where is the man that cannot build them? THE GOSPEL AND ITS OPPOSITION. "Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field," &c.-Matt. xiii. 24-30. As the "cluster of the grapes" which the spies brought back from the Promised Land, was only a specimen of its fruitfulness, so this parable is only one out of the many recorded in this chapter, which Christ delivered to the multitude that flocked together to hear him speaking as one having authority and not as the Scribes. "And without parable he spake not unto them.” We observe→→ L. THAT THE GOSPEL HAS GREAT DIFFICULTIES TO SURMOUNT. "His enemy came and sowed tares among the wheat." At home. (1) The habits of Society. The mental habitudes of humanity are generally contrary to the fundamental principles of Christianity. (2) The inconsistencies of its advocates. The wide difference between the profession and the conduct of many professors of Christianity, repel many honest minds, and cause them to think that it is merely a delusion. Abroad. (1) The hostility between different tribes and petty princes. Such has often blighted the fondest hopes of our missionaries, deprived them of their property, and imperilled their lives. (2) The introduction of Popery. That has been recently done at Madagascar and other places. Popery, in its most favourable aspects is only a caricature of Christianity. (3) Brutal behaviour of men from Christian lands. Such caused the death of the Martyr of Eromanga. (4) Introduction of intoxicating liquors. As soon as the wheat is fairly cast into the ground, the enemy comes to sow tares. We notice II. THAT THE GOSPEL REQUIRES NO COERCIVE AGENCY. The servants said unto Him, Wilt thou then that we go and gather them up? But He said, Nay. Truth needs no secular arm to prop it; it is of itself the strongest power in existence. It is the lever which will lift humanity from bondage to the glorious liberty of the children of God. (1) Because it is spiritual in its nature and purpose. Jesus said, "My kingdom is not of this world." Sovereigns, parliaments, and convocations, do not yoke spiritual and secular things unequally together! For what concord hath Christ with Belial ? (2 Cor. vi. 14-16.) (2) Because a worldly man cannot recognise the 'wheat' from the 'tares.' "Lest when ye gather the tares, ye root up also the wheat with them." That has been often done by our Lauds, Jeffreys and Bonners. "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him neither can he know them, because they are spiritually discerned. (1 Cor. 214.) We observe III. THAT PERSECUTIONS ARE NOT COUNTENANCED BY THE GOSPEL. "Let both grow together until the harvest." All ages produce their party disputants and Theological gladiators. Every section of the church generally has its "oracle." Because: (1) The hour will come to distinguish between good and evil. "The time of the harvest," viz., the day of judgment. That doctrine is clearly taught in the Holy Scriptures, and is deeply rooted in the belief of humanity. Reason, conscience, and revelation prove it. (2) The difference will be recognised by the reward. "Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat unto my barn." Heaven for the one, and hell for the other. (3) Let us examine ourselves, to which of these classes do we belong "tares or wheat." WILLIAM GRIFFITHS. A DIVINE APPEAL. Why will ye die ?"-Ezekiel xviii. 31. THE insanity which prompts to self-destruction is most distressing. Forcible means must be employed to prevent the execution of the fell purpose, Those bent on spiritual, eternal self-destruction, not amenable to physical means of prevention. Moral means must be employed in dependence on the Holy Spirit. The text contains four solemn questions in four words. hope. Exclusion from God and all that is pure and holy; dwelling in the place prepared for the devil and his angels. Secondly: How life is provided. (John iii, 16; 1 John v. 11; John x. 10.) Deliverance from condemnation; Freedom from the power of sin; Lazaraus freed from grave clothes; holiness now, blessedness for ever. The question no mockery, as it would be to a wretch on the gallows, if you had not a writ of pardon; as the angel's question to Hagar (Gen. xxi. 17) if the well had not been near. You are not like Tantalus, the river of water of life rises to your lips. II. Why will Yɛ die? Ezekiel wrote to the house of Israel. First: For you are surrounded by Gospel privileges. To you is the word of this salvation sent. You live in a Christian, Protestant land. Many children of pious parents. Secondly: For your punishment will be the more severe. Responsibility, equal to privilege. (Matt. xi. 21; Luke xii. 47, 48; Matt. xxiii. 14.) Better have been born in a heathen land. III. Why WILL ye die? Do any say that an irrever sible doom has made their destruction certain? Our text shows, that whoever is lost wills it. If otherwise, God's character is tarnished, justice, |