homes and their religious atmosphere, ask yourselves if any one would say that about your houses, and if they could not, why not? II. We may get here another object lesson as to the hallowing of common life, trade, and travel. It does not appear that, after their stay in Ephesus, Aquila and his wife were closely attached to Paul's person, and certainly they did not take any part as members of what we may call his evangelistic staff. They seem to have gone their own way, and as far as the scanty notices carry us, they did not meet Paul again, after the time when they parted in Ephesus. Their gipsy life was probably occasioned by Aquila's going about--as was the custom in old days when there were no trades-unions or organised centres of a special industry--to look for work where he could find it. When he had made tents in Ephesus for a while, he would go on somewhere else, and take temporary lodgings there. Thus he wandered about as a working man. Yet Paul calls him his 'fellow worker in Christ Jesus'; and he had, as we saw, a Church in his house. A roving life of that sort is not generally supposed to be conducive to depth of spiritual life. But their wandering course did not hurt these two. They took their religion with them. It did not depend on locality, as does that of a great many people who are very religious in the town where they live, and, when they go away for a holiday, seem to leave their religion, along with their silver plate, at home. But no matter whether they were in Corinth or Ephesus or Rome, Aquila and Priscilla took their Lord and Master with them, and while working at their camel's-hair tents, they were serving God. Dear brethren, what we want is not half so much preachers such as my brethren and I, as Christian tradesmen and merchants and travellers, like Aquila and Priscilla. III. Again, we may see here a suggestion of the unexpected issues of our lives.