It is, therefore, a good rule, given by the apostle, that "if a man will not work, neither shall he eat." There is something in a proper devotion to a lawful calling, which gives the spirit of order to all the workings of the mind, and to all the exhibitions of the life.

3. Another conclusion, justified by the text, is, that a proper development of Christian character cannot be made without studying for it.

Till a true plan is devised for the conduct of the Christian life, no one of course can be rooted and grounded in the truth. Till this is done, all are liable to be blown about by every wind of doctrine. The tongue will speak as whim, or caprice, or resentment shall happen to have the ascendency. We must study to be quiet before we can be so on reliable grounds.

This conviction will be deepened within us when we come to consider how many are living an aimless life; how few are improving in spirit and manner, as the result of a well-defined plan for the purpose; how few feel any responsibility to be better at night than they were in the morning; how many practically say, "Our tongues are our own: who shall lord it over us?" And so it comes to pass, that multitudes are nothing better, but rather growing worse from one year to another, notwithstanding all the appliances of the gospel. There is no proper rule to regulate the Christian life. He who once thought much of a weekly social devotional exercise, did not regard a steady attendance as an indispensable nourisher of his spiritual life, but because at the time his feelings were in harmony with it. The plan was not the result of study, or of due consideration of what was needful to keep up the flame of devotion. For since then he has been drifting off-there is no anchor to his soul, that holds it-no fixed principles that regulate his Christian responsibilities-and he continues to float, as prejudice or caprice shall direct. What a world of meaning there is in this brief statement of Paul respecting a once promising professor of religion in his day: "Demas hath forsaken me, having loved this present world." Christianity had no strong root in his heart, because he had not well studied himself and his wants. The love of the world was there and drew him away just as soon as the pressure of a recent religious interest was withdrawn.

With these facts before us, may we not say, that Christians will never attain to that quietness and confidence which is their strength, unless they study for it.

4. We may fairly conclude, also, that the business of the whole world will be well and truly done, when every man well and truly does his own business, and not till then.

The world will not do its duty by the mere declamation of a few reformers. But let each man, woman, and child become quiet, as the result of a thorough study and practice of family

duty, and soon the light of a glorious reformation will go through all the earth, and its words to the end of the world. Let the woman of Samaria repent, and in view of the wonder, not a few in the same city will repent also. Public changes in sentiment and feeling depend on the individual. Men never repent in the mass, but separately and alone. Let each individual, therefore, light his candle and put it on the candlestick, then, and not till then, will all the dwellings of the earth be full of light.

WEAKNESS AND STRENGTH.

"By whom shall Jacob arise? for he is small."-Amos vii. 2.

As uttered by the prophet, this may be regarded as the language of complaint, of sorrow, of despondency; and yet also of inquiry, of hope, and of prayer.

Jacob symbolizes the church; and there may be in the church certain elements of weakness. A church may be weak because its numbers are few, poor, and scattered, and without much worldly influence; but there are other elements of weakness, which render the most numerous and wealthy and compact church weak indeed. One of these is inactivity, an inactive church must be weak. As exercise is essential to health, so activity in the cause of Christ is essential to spiritual health and growth; and the church that would be strong must be active. You must work if you would grow!

Another element of weakness is worldliness; and the inactive church is sure to be worldly. And then follows illiberality. When nothing is done, little is given. Then prayer is restrained; the closet is forsaken; the family altar is deserted; and the social circle of prayer is not frequented. And how weak must be that church which is worldly, illiberal, and prayerless!

The church may be weakened too, by the neglect of discipline. Thus the standard of piety becomes low, and there is but little difference between the church and the world. In view of these things we may ask, "By whom shall Jacob arise? for he is small." And we may use these words as expressive of complaint, of sorrow, of despondency; and yet too of inquiry, of hope, and of prayer, as did Amos.

And the prayer is for strength, that Jacob may arise and be strong. And strength does not consist wholly in numbers, nor wealth, nor influence; may be few, and poor, and scattered, and yet be strong. The elements of strength are these: Union-a united people are strong, for union is strength; love-love to Christ, to each other, to the souls of men-a loving people are

strong; faith-confidence in God as the founder and Saviour of Zion; a faithful, confiding people are strong; zeal-a zealous people are strong; activity, effort an active, laborious people are strong; liberality-a giving people are strong; prayer-a prayerful people are strong, for prayer prevails with God; it moves the hand that moves the world.

But by whom shall Jacob arise and become strong? By God only; and yet he will use the church's instrumentality in this work. He may raise up some special leader for the work; but usually he employs her present officers and members. He arouses them to a sense of their personal responsibilities and duties. He leads every one to feel that there is work for him to do, and he constrains each one to do his own proper work; to repent of his deadness and worldliness, and return unto God. And then he pours out a spirit of grace and of supplication, and leads to earnestness and importunity in prayer. Then he blesses his word and ordinances; and he answers prayer; revives his work; souls are converted; and Zion arises and puts on strength, she arises and shines, because the glory of Christ rises upon her. Thus it is that Jacob, though small, is made strong; and he shall thus wax stronger and stronger.

Now let us remember that every one who is connected with the church also adds either to its weakness or its strength. If we are inactive, worldly, illiberal, prayerless, then we take just so much from the strength of the church, and add just so much to its weakness. Alas, were all like us, how small and weak must Jacob be! But if we abound in love, and faith, and zeal, and effort, and liberality, and prayer, and also keep the unity of the spirit in the bonds of peace, then we add to the strength of the church. O how strong and vigorous would Zion be, did all possess and manifest this spirit! Olet us so live that the church shall be stronger, and better, and purer for our connection with it. And let us never despair. Jacob shall arise! And with God's help, whatever is needful to be done can be done. Though numbers may be few, and wealth not abundant, yet what ought to be done can be done! Where there is a will, there is a way! -New York Observer.

W. J. M.

"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.

"That whosoever believeth in him should not perish, but have eternal life.

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

"For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

"He that believeth in him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

"But he that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God."--JOHN iii. 14-21.

THESE verses, my fellow-citizens, are golden sentences. They are of more value than all the wise sayings of the ancients. In our sorrow-smitten and worrying world they are the unfailing fountains of peace and joy. They are the utterances of Him who came "to seek and save that which was lost;" who said "Come unto me, all ye that labor and are heavy laden, and I will give you rest." The speaker is the Lord Jesus Christ. His

auditor was a Hebrew ruler, who was looking for a Messiah who should be a great temporal prince-not for a Saviour; looking not for a personal salvation from guilt, but for a national deliverance from the Roman yoke. Hearing of the miracles of Jesus, and being no doubt of a candid and inquiring mind, Nicodemus came to him to have some private conversation with him respecting the Kingdom of God. He was looking for the Messiah, not from Nazareth, but from Bethlehem; not in the person of an obscure Galilean stranger, but in an acknowledged descendant of the ancient royal house of David. And though the Nazarene did not fulfill his expectations of a Messiah, he probably thought he could give some information concerning him; for both he and John had preached that the kingdom of God was at hand. His opening address was ingenious and complimentary, but our Lord, instead of being flattered by it, or even permitting him to unfold the purpose of his visit, addressed him with astonishing emphasis on the subject of the new birth, and of a personal interest in religion. These things ought not to have been new to Nicodemus, as he was a teacher in Israel and a member of the Sanhedrim. He was, however, amazed at them, and at our Lord's simple carnestness. Hence Jesus repeated his statement and amplified it, by unfolding the gracious economy of the gospel, of the true nature of the Kingdom which the Father had sent him into the world to establish.

I. Observe the designation that is here given of the Messiah. He is the only begotten Son of God, and He is the Son of Man; and He is sent by the Father. The Redeemer of sinners is "the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was and continues to be, God and Man, in two distinct realities and one person forever." The designation in the text is an obvious reference to the Second Psalm, which is a prophecy of the Messiah. The terms are used figuratively, and by way of condescension to human understandings. The term "son" ordinarily suggests the idea of derivation of being, posterity, inferiority, mutual affection, and yet identity of nature. But the term Son as applied to the Messiah, signifies that He executes the office of a son in obeying his Father's will. And as a father loves his son-especially an only son-so is Christ, the Messiah, the object of the Supreme love of God the Father. The main idea of the passage certainly is the sovereign, amazing love of God to the world, as shown in the gift of His Son to be the Saviour of sinners. Christ the Messiah is also called the Son of Man. This appellation is employed by our Lord more frequently than any other, in speaking of himself, whether in public or in private, in the midst of his friends or his enemies. "Christ, the Son of God, became man, by taking to himself a true body and a reasonable soul; being conceived by the power