"·eight to their directions, similar to that which comes unsought to tl.e European missionary among converts from heathen savagery. Nevertheless, it was not this ndventitious authority that St. Paul relied upon. He wrote under inspiration, His message was prompted by the Divine Spirit. When we refuse to hearken to th11 admonitions of the New Testament we are resisting the Holy Spirit of God, ffi. CHUROH DISCIPLmE IS TO BE EXERCISED BY MEANS OF QUIBT SEPARATION, There is no word here of physical force. It was impossible for a Christian community living in a pai(an city to call in the aid of the civil power to necute its decrees i but there is e,•ery reason to believe thst, had the possibility of any;hing of the kind Ileen contem- plated in the mind of St. Paul, he would have repudiated it-holding as he did that his weapons were not carnal. Further, there is no reference to spiritual excommunica- tion, no cun;ing with beH and book. Simple separation is all that is advised, This is a peaceful, gentle, but effective mode of censure. lt would, of course, directly stop the evil practice of idlers living on the Church funds. And it would admini1ter a rebuke that would be all the more eloquent that it was silent. It is always our duty to see that our Church fellowship is kept pure. We should haTe the courage to separate from those who disgrace the Christian name. We should be careful for our own sakes that the society we select to move in is healthy and elevated in moral tone. For the sake of others we should discourage unworthy conduct by refusing to associate with those who are guilty of it. Some who are not brave enough to do this are guilty of great meanness in talking age.inst offenders behind t,heir backs, while treating them i.a the most friendly way when in their presence. IV. THE OBJECT OF CmrncH DIB(llPl,INE IS TO RECOVER THE OFFENDER. The most stern penalties are to be inflicted with a merciful end. Here the mild punishment of quiet seflllration is to aim at restoring the wrong-doer. l<'irst he is to be shamed, as he "·ill be if there be any right spirit in him. Men should feel ashamed of idleness. Then and throughont he is to be regarded, not as an enemy, but only as an erring brother. Thua tender and sympathetic should Christians be with one another in regard to their failings, remembering that it is only through the forgiving grace of Christ tha.t any of us enjoy the privileges of Christianity. There is no room for a Pharisee in the Church, a.nd we mll8t beware lest the exercise of Church discipline develop his ugly spirit.-W. F. A. Ver. 16.-Pt}(l,l2ftom the God of peace. After giving direction• about the email trouble that distur'6ed the Thesaalonian Christians-small indeed when compared with Lhe bitter factiousness and the graver sin that subsequently disturbed the Church at Corinth-St. Paul prays that peace ma.y reign among them and tha.t the Lord may be with all of them, with the erring in their restoration as well as with the faithful brethren. The peace which he desiderates so earnestly is clearly more than mutual concord; it is that deep peace of God in the heart which is at the root of peace among men, and is itself the greatest of blessings. I. PERFECT CHRISTIAN PEACE IS UNIVERSAL. What most strike■ ua in regard to the peace here referred to is the universality of its scope and area.. 1. Perfect Chrulian peace u contin'IJ,()us and unbroken. It is to be enjoyed "at all times.n In closing the First Epistle to the Thessalonians, St.. Paul wished hie readers to "rejoice al way" (1 Thees. v. 17). Now he prays that they may have continuou~ peace, 1f we cannot liave the joy of the angels we may have the peace of God, which is better. .As there are some who have happiness without peace, so there are others who have peace without 1,appiness. There is a transient superficial calm which the world calls peace; but volca- noes slumber beneath, aud in a moment it may be shattered as with an earthquake. There is no peace in the wicked. There is an eternal peace for the people of God. 2. Perfect Christian p«JCt comu th.,-01.11Jh various mean,. St. Paul adds the ouriouw JJhrase, " in all ways." It is not only that peace may be er.joyed continuoUBly in 1pite of changing and adverse circumstances, but those very circumstances, even the most unfriendly of them, are to minister to the peace. Thie may appear paradoxical, but in eij.erieuce we find that the troubles and distractioDB which would upset all peace if we on J had the surface peace of earth drive 118 nearer to God, and ao help us to realize more perfectly the ekrnal peace of heaven. I I. PERFECT CHmBTIAN PEAOE FLOW& rao11 CIIBIBT. It is not to be got by any OB. m. 1-18.] THE SECOND EPISTLE TO THE THEBSALONIANB. 87
el!'orts of our own wills. We cannot paolfy .>ur&elves any more than the - can calm the raging or its own wild waves. He who said, "Peace, be still I" to the storm on the lake is the only One who can quell the tempests that surge in human hearts. Christ lnfu&es his own peace because he is the Lord of peace. 1. He iR al peace in hia OW11 ,oul. Peace Is contagious. The peaceful gives peace. We may often see how much one quiet, self-possessed man can do to allay the panic of a whole crowd. "My peace I give unto you," ea.id Jesus (John xiv. 27). 2. He reig1111 m peace. Christ does not provoke enmity and warfare except age.inst evil. Among his own people he reigns pe.cifice.lly. 3. He directly beatows peace. St. Paul's wish is a prayer. We pray that Christ may breathe his peace into us by e. direct inspiration. This richest, deepest, purest blessing ii for thoae who dwell near to their Lord ud drink of hia Spirit. -w.•. A. IlOMILETICAL INDEX TO
THE SECOND EPISTLE OF
ST. PAUL TO THE THESSALONIANS --.;