merous as they are now, and never again will they be so few. Think that the present life is the only period when the work can be done. "As the tree falleth so it must lie." “There is no work, nor knowledge, nor device, nor wisdom in the grave whither thou goest." Think in connexion with us all how much of our time has already run to waste, and how short a portion remains. Think, I say of these things, and then will not the voice of the Eternal Father come with tremendous force," Son go work to day in my vineyard."

He

III. THAT THE TRUE LABOR OF LIFE IS GREATLY AT THE DISCRETION OF MAN. There is no force employed to coerce either of the sons to enter the vineyard. The first, a hasty, haughty, thoughtless son, said at once, he would not. did not wait to think who it was that gave the command, what the nature of the work was, what benefits would accrue to him for engaging in it, and what evils from neglecting it. Not he. All this at first seemed unworthy his notice. The other with equal thoughtlessness, but with more respectful feeling, promised; gave the father to understand that his will should be at once obeyed. Having given the command the Father left them alone; there was no further interference;-the thing was left to their discretion. The first who refused, need not yet be excluded because he abruptly and unworthily said, No. The second was not compelled because he had promised;-they had minds of their own, and they were dealt with as such. Days, perhaps years, passed away and no work was done by either. He who had actually promised gave no indications that he intended to redeem his pledge. At length, however, the first began to think-to think perhaps how rash, and rude, and unfilial, he had been to such a father; and the thought worked upon his heart; then his bosom glowed with a manly penitence, and he determined to go; and he went: but the other "went not.”

I cannot forbear remarking here that there seems to be a greater chance for the man who brings his mind to a

position to reject, than the man who is ever promising. There is something self-startling in the idea of saying to God, I will never try to be religious, &c. The great work is left much to our choice. There are commands, and motives, and encouragements, and helps, and every influence employed to move us morally; but there is no compulsion. "Because I called, and ye refused," &c.

This passage suggests :—

IV. THAT THE TRUE LABOR OF LIFE DECIDES THE DESTINY OF MAN. This is the point of the parable. It is not the first refusal that decides the destiny,-else the ruin of thousands on earth would be already sealed; nor is it the first promise, or else the happiness of thousands more would be secured; but it is the work or no work. Godliness is not a thing of profession, not a thing of sentiment, not a thing of comfort;-it is the work of life. It is the "doer of the work," not the hearer of the word, that is the blessed man.

The principle which makes our destiny depend upon our labor is not arbitrary. Indulging physical indolence will bring physical ruin; Mercantile indolence mercantile ruin; Mental indolence mental ruin.*

Germs of Thought.

SUBJECT:-Prayer for the Increase of Intelligent Love. "And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God."-Phil. i. 9—11.

Analysis of Homily the Five Hundred and Fourteenth. In the writings of Paul to the early Christians we read the solemn appeal, "Brethren pray for us." While he requested them to pray for him, he did not neglect to pray for *See "Pulpit and its Handmaids."

them. We find frequent mention of his prayers in behalf of the saints. It was his custom to pray that believers in Jesus might be kept from falling, and be enriched with spiritual blessings. He maintained this custom from a conviction of duty, and from love for their souls. In the case of the Philippians he was influenced by gratitude as well as by duty and love. The Philippians had been very kind to him; they had ministered with promptitude and liberality to his necessities; they had sent to him, not only verbal expressions of good will, but gifts of money likewise. The apostle acknowledged their kindness in suitable terms, and prayed that the virtues of piety and the mercies of redemption might be their continual heritage. Thus we pray for you. We pray for you, because the Chief Shepherd, by His example, requires us to do so. We pray for you, because we desire your salvation. "For God is our record, how greatly we long after you all, in the bowels of Jesus Christ." We pray for you, because when you render us liberal support, gratitude impels us to seek your enrichment with spiritual good. The pence, and silver, and gold, you give to promote our comfort, are neither lost nor wasted ;-for ample repayment will be yours in answer to our prayers. Already our prayers for your spiritual welfare have been graciously answered. Out of God's fulness in glory you have received, through Jesus Christ, mercies of untold worth-blessings vastly more precious than sparkling gems, or glittering coin. And this we pray that the riches of grace may be given to you still more abundantly;-"this we pray that your love," &c.

Our subject is :

I. PRAYER FOR THE INCREASE OF INTELLIGENT LOVE. First: We pray for the increase of your love. "That your

love may abound yet more and more." Love is the most beautiful and noble grace that adorns the character of Christians. Faith is bright as a midnight star, hope is glowing as the rainbow on a cloud, but love is majestic and

"Now

charming as an angel in the light of the sun. abideth faith, hope, charity, these three; but the greatest of these is charity." Already love dwells in your hearts, and invests character with dignity and The love you your grace. cherish and develop is love for Christ, because He first loved you even unto death; love for the ministers of Christ, because in love for your souls they proclaim unto you the unsearchable riches of Christ; and love for one another, because you are members of the household of faith and fellow heirs of eternal life. The object of our prayers is the augmentation of your love. We make supplication at the throne of grace that your love of Christ, the ministers of Christ, and one another, may not be stunted, but grow and enlarge like a wide branching tree; may not continue at one stay, but swell and spread like flowing waters. This we pray that your love may not go out like a dying spark, but shine like the morning light; may not depart like a shallow rivulet, but become wider, deeper, and more powerful, like a mighty river; may not be pent up in narrow limits and evaporate like a temporary lake, but abound like the tidal

waves of the expansive sea. This we pray that your

love

may neither diminish, nor stand still; but continually augment, until in purity, fervor, fulness, and force, it equals the love of the loving saints whose love is made perfect in the heavenly world.

Secondly: We pray that your love may be intelligent love. "In knowledge and in all judgment." Christian love should not be a blind instinct. It should not be an ignorant and thoughtless affection, produced by external aspects and superficial impressions. It should be founded in knowledge. It should be excited and fostered by mental insight. It should result from a full acquaintance with the qualities and actions of others. Nor should it be a fitful impulse, enkindled by erroneous reasonings, and liable to be put out by changing circumstances. It should be produced and sustained by a sound judgment. It should dwell in the heart as a sacred and undying feeling; inspired by a correct estimate of the

worthiness of its objects. If your love be a blind instinct, or a fitful impulse, it will be uncertain in its exercise, and easily extinguished. If it be an intelligent affection, striking its roots deep in scriptural knowledge and in sound judg ment, it will be "a plant of the right hand planting of the Lord;" beautiful in development, and fruitful in every good word and work. This we pray, therefore, that your increasing love of Christ may result in a deeper acquaintance with, and a sounder judgment respecting, the dignity of His nature, the brightness of His example, the efficacy of His blood, the tenderness of His sympathy, and the riches of His grace. This we pray, that your increasing love of the ministers of Christ may result in a clearer view and a fuller persuasion of the excellence of their character, the soundness of their doctrine, the purity of their motives, the prevalence of their prayers, and the usefulness of their labors. This we pray, that your increasing love of one another may result in a truer knowledge and a wiser opinion of the sentiments you cherish, the dispositions you develop, the habits you form, and the objects you pursue. Then, your love will be without dissimulation, without selfishness, without reserve, and without change. It will be open as daylight, generous as a fruitful field, expansive as a majestic river, and unchangeable as the throne of God.

Thirdly We pray for the increase of intelligent love in your experience, that your love may be a test of morals. "That ye may approve things that are excellent”—that ye may try things that differ,-put them to the test and know their real nature-ascertain the badness of some things and the goodness of other things-reject all that is evil and adopt all that is virtuous. This is the high privilege of intelligent love. Unintelligent love-blind, instinctive, and ignorant love-is not able thus to discriminate. It confounds things that differ-it applauds folly as if it were wisdom, and it smiles on misconduct as if it were virtue. It justifies errors and sins in its objects, as if they were sound opinions and good works. A moral blemish does not darken its brow;

VOL. X.

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