they be repelled by the knitted brow and the spiteful tongue. Their counsel is seldom sought by their superiors or equals, because they are known to be so much under the spirit of gloomy forebodings, as to be unfit to give reliable advice. And their religion too partakes so much of melancholic, as often to render the whole gospel repulsive to unreflecting minds. And so it comes to pass, that, though strong in the matter of native endowments, they are nevertheless weakness itself in respect to the exertion of a healthy reformatory influence, by reason of this sin that still dwelleth unbroken within them.

Let us hope and pray that God will bless this imperfect exhibition of the nature, causes, evils, and cure of fretfulness; that we shall all ponder the matter, and let it lie in our minds as what is deserving immediate and earnest attention; and that henceforth we will show ourselves "blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse generation, among whom we shine as lights in the world, holding forth the word of life."

SERMON DCLXXXV. ·

BY REV. T. S. CLARKE,

FRANKLIN, N. Y.

STUDY TO BE QUIET, &c.

"And that ye study to be quiet, and to do your own business."--1 THESS. iv. 11.

THIS text may strike some as impertinent. Designed originally to correct the idleness and consequent intermeddling of the Thessalonians, it may seem at first view to have no pertinency to a remarkably busy and industrious people. But perhaps, as we examine more narrowly the spirit of the text, it will be found to bear on other evils besides idleness. Whatever puts us out of our proper place, makes us more or less unquiet, and therefore to that extent disturbers of the public peace. We are turning the thoughts of others from their appropriate work. And therefore we need to study to be quiet, and to do our own business, so that others without interruption can do theirs.

To be quiet, in the sense of the text, does not mean that we are to be inactive and to do nothing. That is an impossibility; for though the mind and body should be idle, they will, they must, be doing something. Thoughts of some kind will be in

the mind, for a thoughtless mind is as great an absurdity as hot ice. And as a man thinketh in his heart, so is he. What the text requires is, that our activity shall not interrupt the proper activity of others. We never speak of quiet ice, nor do we describe a pool of water standing still in its own slime. That which is lifeless, and especially that which is useless, is unworthy to be called quiet. But when a stream of water is running in its proper channel, and lining its banks with verdure and beauty, we naturally ask others to see "How quietly it is performing its office." Yet even from that stream we withdraw this epithet when it breaks over its banks, carrying desolation in its course. We can no longer call it a quiet stream. It is out of its proper place, and mischief is the result. So that quietness is consistent with motion, but inconsistent with commotion. Order is hea ven's first law. So long therefore as order is maintained in the line of personal and relative duty, men are quiet in the sight of God, though manifesting a burning activity. Indeed, in these lines of thought and effort we are required to "do with our might what our hands find to do." It is only when activity, like a swollen stream, overleaps its proper channel, that the words of the text apply to us. Then it is high time that we study to be quiet.

Yet even in the line of duty we may make so much haste as to leave many things imperfectly done. Too impatient to reap the fruits of our toil, we may sow the seed before the ground is properly prepared, and so reap but a slim harvest. The student who is too eager to reach his professional life, may come to it only to find disappointment, because he lacks the mental furniture, with which alone it can be magnified. So that in the path of duty even we need to be quiet, in order to do all things well. We must not, like Ahimaaz, run, till we know what we are to run for.

Quietness then denotes a disposition to keep within the limits of our duty, though within those limits we are to work with all our might-diligent in business and fervent in spirit. The tongue which utters a word in season, and with an eloquence proportionate to the interests at stake, is quiet as the stream that keeps within its banks. It was made to give the most effective utterance to useful thoughts-to define and to defend the great principles of truth and righteousness, as well as for all the purposes of domestic life. Thus employed, however earnestly, the tongue is quiet.

But when it is used for the purposes of deceit and profaneness -when by tattling and evil speaking it causes heartburnings and alienations-the call of Heaven to us is to stop and study to be quiet. That little member has become unruly-it is setting on fire the course of nature and it is set on fire of hell.

So in going from house to house with a view to comfort the

afflicted, or to strengthen the bonds of good neighborhood, or to turn attention to the claims of eternity on our thoughts, we are not invading the quietness which the text enjoins. For the Saviour himself went about doing good, and that too in a way so quiet that he did not strive, nor cry, nor lift up his voice in the streets to the injury of others in their proper avocations. But when we go abroad, either to tell or to hear some new thing in the spirit of the ancient Athenians, or to meddle with that which is none of our business, and which can better be done without than with our interference, it is the mark of an unquiet mind, needing for its health the application of the text, " And that ye study to be quiet." That is to say, quietness cannot reign in our thoughts and activities, unless we study for it. It is the fruit of design, and a wisely arranged plan of life in the light of truth and the general good. As to speak before we think is the sign. of a distempered mind, leading to a mischievous activity, so to think before we speak to think as one that must give account of his uttered thoughts, is the mark of inward quietness. In such quietness and confidence is our strength. This state of mind, however, is never a hap-hazard affair. It cannot exist while at turbulent selfishness reigns in the soul. We must plan for it; study for it; pray for it; and esteem its possession better than gold. A controlling sense of personal responsibility for this purpose must be felt, so that the way to gain self-control shall be sought after and studied for in the light of God's testimonies, with more eagerness and steadiness than the sick long for the morning.

Now there are many Christians who act from impulse and whim; and no thanks to them if sometimes their course result in good; for the good was not the fruit of an intelligent plan; if in evil, as is most frequent, they must bear the blame, as they had no right to act inconsiderately. Prompted by this spirit, measures are adopted without considering their fitness to compass the end proposed. Strong meat is given when milk would be better; because a certain measure succeeded well once, they are sure it will again, however difficult may be the circumstances or the preparations. Thus, like Jehu, they drive furiously on, putting their own and the interests of others in peril.

"And that ye study to be quiet, and to do your own business." There is a way of doing our own business, which, instead of hindering, will promote the business of others; for this attention. to our own affairs is not to be understood as in conflict with this other inspired direction: "Look not every man on his own things, but every man also on the things of others." How much, and in what respects, we may look on the things of others, and still be doing our own business, we cannot mistake, if we walk in the light of the golden rule, which requires us to do to others as we desire to have them do to us. If I would not have my neigh

bor sell strong drink to my child, because he has a taste for it, so neither may I sell to his child, having a similar appetite. If I am pained when my faults and failings are spoken of censoriously, so never may I interfere with my neighbor's in the same spirit. If I would not be a slave myself, so I must in no way help to keep another in slavery. Am I not then doing my own business when I give aid to the poor fugitive from the house of bondage; or by force of law break up the traffic in strong drink as a beverage; or turn the attention of others to "the vast concerns of an immortal scene." No man has any right to live unto himself. It is a part of his own business to turn himself, and all others within the reach of his influence, into the strait and narrow way that leadeth unto life. If it seem to him the most doleful complaint that mortal can make-"No man careth for my soul," then it is his business that no one shall ever have reason to make that complaint personal to himself.

Walking thus in the light of the golden rule, and heartily receiving the gospel in the fullness of its principles, we shall have little difficulty in understanding how much is involved in the comprehensive command "to do our own business." I have no fear that individuals, possessing the spirit of Harian Page, will either give me improper advice, or be angry with me, if I do not see fit to follow it; nor that they will be busy-bodies in what does not concern them; nor that their tongues will feel the abiding force of any law, in conflict with that of Christian kindness.

The text, thus explained, seems to me to justify the following

CONCLUSIONS.

1. Christianity expects all, who walk in her light, to walk by the rule of wisdom and love.

And as this rule is more frequently violated by the tongue than in any other way, so to this member, and to the causes that set it in motion, Christianity directs special attention. It was mainly on account of evils, arising from this source, in the church at Thessolonica, that Paul was moved to give the earnest direction found in the text. There were professed Christians there at that time, who, because they were idle, became great talkers. Observing the conduct of others more than their own, they seem to have got improperly excited. And all this arose from an impression that the second advent of Christ was at hand, and hence, in expectation that the world would soon come to an end, they seem to have left off work and gone to talking.

There was, less than a hundred years ago, a day of remarkable gloom and darkness, still known as "the dark day"-a day when the light of the sun was slowly extinguished as if by an eclipse. The legislature of Connecticut was at that time in session; and as its members saw this unexpected and unaccountable darkness coming on, they shared in the general awe and

terror. It was supposed by many that the last day-the day of judgment had come. Some one, in the consternation of the hour, moved an adjournment. Then there arose an old Puritan legislator, Davenport of Stamford, and said, that "if the last day had come, he desired to be found in his place, and doing his duty;" and therefore moved that candles be brought in, so that the house could proceed with its duty. There was quietness in that man's mind; the quietness of heavenly wisdom, and of intelligent obedience to present duty.

And if you desire to know what, in the view of Paul, is the course of thought and effort, which will preserve us amidst the snares of life, you have it in the following words, found in the same epistle with the text (1 Thess. v. 14-22):

"Tell me, can a life, moulded by the spirit of these passages, be otherwise than useful and noble?"

2. This brings us to another conclusion, clearly authorized by the text, viz: That the habit of industry, in some lawful calling, is, next to the fear of God, the best safeguard against the inroads of evil, both in respect to individuals and communities.

An idle man is a dangerous man, because the nervous excitement, which, in an industrious man is thrown off in regular labor, leaving the system in a healthy quietness, in an idle man, stimulates in the line of greater self-indulgence. It is like the accumulation of steam without a safety-valve. And hence all who pursue a regular employment on christian principles, are safe and useful members of society, while the idle, like undrained marshes, will work only to its injury. Let the mind and heart and hands be fully and rightly employed, and individuals will have no time to act the part of busy-bodies in other men's matters, or attend to those that have; nor can they stop to engage in vain speculations. That the Lord Jesus Christ will come again to be admired in all them that believe, is a fact which the devout Christian receives with all thankfulness; but instead of wasting his time in settling the day or the manner, about which the Sacred Scriptures give us no certain light, he is rather impelled by it to do up the work of life, and to do it well, being assured of the blessedness of that servant whom his Lord, when he cometh, shall find so doing. But this was not the course of some of the Christians at Thessalonica, till Paul corrected their mistake, and gave them better views. And who are the men that go into the spiritualism of the present day? Without any personal knowledge of them, I venture to say, that in a very serious sense at least, they are idle; for the mind may be busy in vain imaginations; and though the pen be active in putting those airy nothings into seemingly substantial forms, yet it is employment that no more satisfies the cravings of an healthy mind than syllabub can satisfy the hunger of a laboring man. And so the activity itself has much the effect of idleness in giving greater energy to the corruption of the heart.