There is a profitable lesson to be learnt from a comparison of this chapter with Genesis iv. "Tubal-cain was an instructor of every artificer in brass and iron." The descendants of Cain were endowed with unhallowed skill to make a cursed and groaning earth a delectable spot, without the presence of God: "Bezaleel and Aholiab," on the contrary, were endowed with divine skill to beautify a sanctuary which was to be hallowed and blessed by the presence and glory of the God of Israel. Reader, let me ask you just to pause and put this solemn question to your conscience,--Whether am I devoting whatever of skill or energy I possess to the interests of the Church which is God's dwelling-place, or to beautify an ungodly, Christless world? Say not in thine heart, I am not divinely called or divinely qualified for the work of the ministry. Remember that though all Israel were not Bezaleels or Aholiabs, yet all could serve the interests of the sanctuary. There was an open door for all to communicate. Thus it is now. Each one has a place to occupy, a ministry to fulfill, a responsibility to discharge; and you and I are at this moment either promoting the interests of the house of God--the body of Christ--the Church, or helping on the Godless schemes of a world yet stained with the blood of Christ and the blood of all His martyred saints. Oh, let us deeply ponder this, as in the presence of the great Searcher of hearts, whom none can deceive--to whom all are known. Our chapter closes with a special reference to the institution of the Sabbath. It was referred to in chapter xvi, in connection with the manna; it was distinctly enjoined in chapter xx, when the people were formally put under law; and here we have it again, in connection with the setting up of the tabernacle. Whenever the nation of Israel is presented in some special position, or recognized as a people in special responsibility, then the Sabbath is introduced. And let my reader carefully note both the day and the mode in which it was to be observed, and also the object for which it was instituted in Israel. "Ye shall keep the Sabbath, therefore, for it is holy unto you: _every one that defileth it shall surely be put to death_; for whosoever doeth _any work_ therein, that soul shall be _cut off_ from among his people. Six days may work be done; but _in the seventh_ is the Sabbath of rest, holy to the Lord: whosoever doeth _any work_ in the Sabbath day, _he shall surely be put to death_." This is as explicit and absolute as any thing can be. It fixes "the seventh day" and none other; and it positively forbids, on pain of death, all manner of work. There can be no avoiding the plain sense of this. And be it remembered that there is not so much as a single line of Scripture to prove that the Sabbath has been changed, or the strict principles of its observance in the smallest degree relaxed. If there be any Scripture proof, let my reader look it out for his own satisfaction.