same Father. (Gal. iv. 26.) Members of the same "household of faith" (Gal. 'ri. 10). "Every one that loveth him that begat loveth him also that ie begotten of him" (1 John v. 1). 2. It is a practical love. "Not in word only, but in deed and in truth" (1 John iii. 18). It showed itHelf in "labours of love," and especially through the whole of Macedonia. 3. JI wa, a duty thOToughly understood by bel~era, because they were "taught of God to love one another" in both Testaments. 4. It was th, test of regeneration. (1 John iii. 14.) 5. It waa a token of discipleship. (John xiii. 35.) 6. It was essential to the g·rowth of the Church. (Eph. iv. 16.) II. 'l'HE. MOTIVES To THIS LOvta:. 1. The command of Christ. (John xiii. 34.) 2. The example of Uhrist. ( Eph. v. 2.) 3. The glOTy of Christ in the WOTld is promoter/ by it. (John xiii. 35.) 4. It wi1l be a powerful meam towards the wOTld', conversion (John vii. 21.) Ill. THE MANIFESTATION OP THIS LOVE. 1. In bearing one another's burdens (Gal. vi. 2). 'l'he The3salonians several yea.re afterwards showed this spirit, e.e we see by 2 Cor. viii. 1, 2, toward the Churches of Macedonia. 2. "In honour preferring one another" (Rom. xii. 10). 3. "Forbearing one another, and forgiving one another" (Col. iii. 13). 4. " Not suffering sin npon a brother" (Lev. xix. 17).-'l'. C. Vere. 11, 12.-Inculcation of the duty of quiet and 1wnest indv.stry. "And that ye study to be quiet, and to do your own business, and to work with your own hands, u we commanded you.'' I. A WARNING AGAINST THREE mcoNSISTENT AND UNPROFITABLE MODES 01' LIPE. 1. They were to guard against a spirit of restlessness. "That ye study to be quiet." There had, perhaps, arisen an uneettlcment of mind on account of their belief in the nearness of Christ's advent, as well as some uneasiness on account of the fate of their deceased brethren. It led to a desultoriness of life little effective for any good end. 'l'he apostle, therefore, counsels sedateness and calmness. We ought to live "a quiet and peaceable life in all godliness and honesty" (1 Tim. iL 2). 2. They were lo guard against a meddling and pra,qmatical spirit. "Do your own business." Love naturally inclines us to "look not on our own things, but also on the things of others " (Phil. ii. 4), but it must not prompt either to the neglect of our own business or to undue interference with that of others. We must not be "busybodies in other men's matters." 3. They were to g'liard against idlenes,. " Work with your own hands." The converts probably belonged mostly to the artisan class. The belief in the nearness of the advent had unhinged their minds, and led them to neglect the duties of their secular calling. Industry is a commanderl duty. "Let every man abide in the same calling wherein he was called" (1 Cor. vii. 20). The The~salonians needed to be reminded of it, for he had occasion to speak of it in his first visit. Idleness has peculiar temptations. II. MOTIVES TO THE DISCHARGE OF THESE DUTIES. " That ye may walk honestly toward them that are without, and that ye may have need of nothing." 1. We are to have consideration to the opinion of those without. They may misjudge us, yet their judgments may be often true. We must not repel them by our inconsistencies of conduct. We must f(ive "none occasion to the adversary to speak reproachfully " (1 Tim. v. 14). 2. Weare to provide a supply/or O'll,r own wants, (1) so as to support ourselves respectably, (2) and to enable us to supply the need of others. Christianity is above all things a self-respecting religion, and, has the promise even "of the life that now is." Mendicancy is essentially degrading.-T. C. Ver. 13.-Sorrow for the dead. The apostle next refers to the share of the Christian dead in the coming of Christ, respecting which some misapprehensions seem to have existed at Thessalonica. I. THE DEATH OF FRIENDS IS A CAUSE OP DEEP BOBROW TO SURVIVORS. Such sorrow is instinctive, and is not forbidden by the gospel: for "Jesus wept" at the grave of Lazarus, and the friends of Stephen" made great lamentation over him." True religion does not destroy, but restrains, natural affections. II. THERE 18 A DIFFERENCE BETWEEN CHRISTIAN AND HEATHEN BOBROW. That of the heathen is extravagant, because there is " no hope " in the death of their relatives. It is" the sorrow of the world," which is utterly uncheered by hope. The 11or1ow of the Christian is sober, and chastened by the hope of the ~ospel. I. THEBBALONIANB. C !!ll THE FIRS'l' EPISTLE TO THE THESSALONIAN& [oa. rv.1-18.
III. THE 0AU~F. c>F THESSALONIAN BORROW, 1. It was not that tlaere wa, a ihnial or doubt of Ow re.<11 rrection from the <had, such as ea,isted at Oorinth. 2. Nor t11111 it th,,t the resurrection was regarded as past ab·eady, accord in~ to the heresy of Hymenams and Philetus. 3. But it was that it was feared the Christian dead would ool be raised to ,hare with the living in the coming glories qf the advent, IV. TJm RE!'URRECTION HAS CHANGED DEATH INTO A BLEEP. "Those that ar6 asleep." 1. There is nothiuy in the word to jwtijy the idea of the soul's unconsciowness in the period between <kath and resurrection. 2. Sleep im71liu an awaking. Tbis will occur at the resu1Tection. Thus the hope of the Church is the hope of the resunection. V. THE IMPORTANCE OF EXACT KNOWLEDGE RESPECTING THE FUTURE DESTINY o•• '!'HE BATh'TB. " I would not have you ignorant." Ignorance of the truth roars our ~piritue.l comfort.-T. C.