Now about brotherly love, you do not need anyone to write to you, because you yourselves have been taught by God to love one another. Sermons I. THE NATURE OF THIS LOVE. 1. It is the affection of those who are children of the same Father. (Galatians 4:26.) Members of the same "household of faith" (Galatians 6:10). "Every one that loveth him that begat loveth him also that is begotten of him' (1 John 5:1). 2. It is a practical love. "Not in word only, but in deed and in truth" (1 John 3:18). It showed itself in "labors of love," add especially through the whole of Macedonia. 3. It was a duty thoroughly understood by believers, because they were "taught of God to love one another" in both Testaments. 4. It was the test of regeneration. (1 John 3:14.) 5. It was a token of discipleship. (John 13:35.) 6. It was essential to the growth of the Church. (Ephesians 4:16.) II. THE MOTIVES TO THIS LOVE. 1. The command of Christ. (John 13:34.) 2. The example of Christ. (Ephesians 5:2.) 3. The glory of Christ in the world is promoted by it. (John 13:35.) 4. It will be a powerful means towards the world's conversion (John 7:21.) III. THE MANIFESTATION OF THIS LOVE. 1. In bearing one another's burdens (Galatians 6:2). The Thessalonians several years afterwards showed this spirit, as we see by 2 Corinthians 8:1, 2, toward the Churches of Macedonia. 2. "In honor preferring one another" (Romans 12:10). 3. "Forbearing one another, and forgiving one another" (Colossians 3:13). 4. "Not suffering sin upon a brother" (Leviticus 19:17). - T.C.
As touching brotherly love ye need not that I write unto you The love of the brethren is the test of our Christianity, and the badge of our Christian profession. It is even the essential of "the new man," and is Divinely taught by the fount of love. Without it, all religious profession is mere glitter, an empty show, a noisy cymbal. But what is this love? Let us examine and see.I. ITS NATURE. It is admiration, estimation, and perfect, complacency in the Lord's people. It recognizes them all as brethren in Christ, and fellow heirs of the grace of life. It includes attachment, fellowship, communion, spiritual adhesion, and unselfish conduct and conversation. II. ITS EXTENSIVENESS. It is not sectarian, denominational, local. It is not to be limited to persons of our order, creed, or mode of worship; but it embraces every true saint of the Most High God, every disciple and follower of the Lord Jesus, every real Christian adorning the doctrine of God in all things and walking in the ways of holiness and eternal life. III. ITS SPECIAL TRAITS. 1. It is the love of the heart; therefore not tinsel and make believe. 2. It is the love of a pure heart. Not the love of the person with fleshly attachment, but love transparent as the light, and purifying as the flame. 3. It is the love that is both fervent and lasting. It knows nothing of coldness, formality, pretentiousness. Its utterances are immediate and emphatic; and its altar fire is ever clear and intense. Many waters cannot quench it. It will not be extinguished, nor will it expire, but burn and shine in loving words and loving deeds, always to the honour of religion, and the glory of God. (J. Burns, D. D.) I. THE MANIFESTATION OF BROTHERLY LOVE. This the apostle exhorts the Thessalonians to increase in yet more and more. The exhortion is introduced not with a compliment, but with a commendation, because they were remarkable in their exercise of brotherly love, which made it less needful he should write to them about it (ver. 9). Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. We should follow his wise example; for it is well to take notice of that in others' conduct and spirit which redounds to their praise, that by so doing we may lay engagements upon them to abound therein while life itself shall last.I. Observe WHAT THE APOSTLE COMMENDETH in the Thessalonians. It was not so much their own virtue as God's grace, yet he taketh notice of the evidence they showed of this grace in them. God Himself had taught them this good lesson; and whosoever do that which is excellent are instructed of God to do it, and hence God must have the glory of it. All that are savingly taught of God are taught to love one another. This is the livery of Christ's disciples and followers. Note also, that the teaching of the Spirit of God exceeds the teachings of men; and as no man should teach contrary to what God teacheth, so none can teach so effectually as He teacheth, and men's teaching is vain and useless unless God teach also. Nor is this all: those are easily taught whom God doth teach; and therefore, though eminent abilities are much to be wished for in ministers, yet we ought not to be so anxious about the feebleness or eminency of gifts in them, as fervently desirous to have God's teaching to come along with theirs; for Paul shows that God, by His teaching these Thessalonians, had made them stand less in need of being taught by him. So well indeed, had they been taught by their Divine Master that they not only loved the brethren of their own city and society, or such as were near them and just of their own sentiments, but "the brethren of all Macedonia." Such is genuine brotherly love: it embraces "all who love our Lord Jesus Christ in sincerity and truth." 2. But, like all other excellences, brotherly love is capable of increasement. Accordingly, their apostolic teacher exhorted the Thessalonians to pray for more and labour for more. There are none on this side heaven who love in perfection. All, therefore, who are distinguished in this or any other grace have every need of increase therein, and perseverance unto the end. II. THE MEET ACCOMPANIMENTS OF BROTHERLY LOVE. 1. Tranquillity of spirit. This passive virtue is to be studied (ver. 11). It is indeed a most desirable thing to have a temper calm and quiet as a lake unruffled by a zephyr, and to be of a peaceable behaviour to all men, especially to those of the household of faith. All this tends to our own as well as to others' happiness. We should be ambitious to possess our own souls in patience, to be meek and gentle, not given to strife or division. Satan is very busy to disquiet our minds, and we have that in our own hearts that disposeth us to be unquiet; therefore we, too, must "study to be quiet." 2. Diligence in business. And if this duty is rightly attended to, there will be little disquietude of spirit. Those who are busy bodies, meddling in other men's matters, cannot have placid minds. They are restless like the sea, and do all they can to make their neighbours like themselves. If they were diligent in their own calling, they would neither have time nor inclination for intermeddling. 3. Creditable deportment. Those "that are without" are the unregenerate and unsaved, and when those who are professors of Chris tianity "walk honestly toward them," they adorn the doctrine of God their Saviour and commend the religion to others which they have embraced themselves. 4. Comfortable living. Such Christians "have lack of nothing." Others by their slothfulness or intermeddling frequently bring themselves into narrow circumstances, and reduce themselves to great straits. Not so the saints: they are burdensome to no friends. They labour with their own hands, and have bread enough and to spare. (R. Fergusson.) In the second century Lucian declared: "It is incredible to see the ardour with which the people of that religion help each other in their wants. They spare nothing. Their first legislator has put it into their heads that they are all brethren." The mutual exercise of love towards the brethren is an indisputable evidence of spiritual regeneration (1 John 3:14); and in this chapter the apostle evidently alludes to it as the proof of a true sanctification. Observe —I. THAT BROTHERLY LOVE IS DIVINELY TAUGHT (ver. 9). 1. It is commanded by Christ (John 15:17). This is a lesson the world never taught, and cannot teach. The natural heart is selfish and cruel, and delights in aggression and retaliation. Brotherly love is a fruit of Christianity, and is a powerful influence in harmonising the warring interests of humanity. If love prevail, other graces will not be absent. 2. It has the example of Christ. He reminds His disciples of what should be its scope and character. "As I have loved you." The same glorious example was also the constant burden of the apostle's teaching (John 13:34; John 15:12; Ephesians 5:2). Brotherly love should be pure, humble, self-denying, fervent, unchangeable. 3. It is its own commendation. "Ye need not that I write unto you." Love is modest, ingenuous, and unobtrusive. We should not hesitate to commend whatever good we see in others. The Great Searcher of hearts does not pass over any good thing in a Church, though otherwise clouded with infirmities (Revelation 2:2, 3). A word of prudent commendation will often stimulate the soul in its endeavours after holiness. 4. It is a grace Divinely wrought. "Ye yourselves are taught of God." The heart is inclined to this grace by the Holy Spirit, in conjunction with the out. ward ministry of the Word (Jeremiah 31:33; Acts 16:14). Those are easily taught whom God teaches. II. THAT BROTHERLY LOVE MUST BE PRACTICALLY MANIFESTED (ver. 10). Love is not limited by locality or distance; it is displayed, not only towards those with whom we have communion, but towards others. Missions are a monument of modern Christian charity. Love should be practically manifested in supplying each other's need, in bearing one another's burdens, in forgiving one another, and, if necessary, in kindly reproving one another. III. THAT BROTHERLY LOVE IS SUSCEPTIBLE OF CONTINUOUS ENLARGEMENT. "Increase more and more." Notwithstanding the commendation of the apostle, he exhorts the Thessalonians to seek greater perfection. What is the sun without light? What is fire without heat? So what is life without love? The rich seek to increase their store, the wicked add to their iniquities; the saint should not be less diligent in increasing unto every good word and work. The growth of charity is extensive, and it adds to the number of the objects loved, and intensive as to its inward fervour and tenacity. The more we apprehend the love of God the more our hearts will enlarge in love. True brotherly love crushes all self-love, and is more anxious to hide than pry into the infirmities of others. Seldom is a charitable man curious, or a curious man charitable. Lessons: 1. That brotherly love is the practical manifestation of the love of God in man. 2. That brotherly love should be constantly cultivated. 3. That brotherly love is a crowning feature of the higher Christian life. (G. Barlow.) I. THE LESSON "brotherly love." This operates in a way of —1. Esteem and affection. God esteems the saints highly, as "fine gold," His "portion," "inheritance," "jewels," "very precious and honourable." And so those who are born from above, as they love Him who begat, so they love the begotten. 2. Intercourse. If they are to be our associates in heaven we ought to know them on earth. Man was made for society, and grace sanctifies social dispositions. Thus as soon as Peter and John were let go, they went to their own company. "They that feared the Lord spake often one to another." When several Christians meet, they are like so many drops of water on the table: where they touch they run into one. This adjusts to some extent the inequalities of life, for the poor may be rich in faith, and qualified to teach the rich in goods. The intercourse of Christians encourages as Paul found at Appii forum. 3. Sympathy. "Rejoice with them that do rejoice," etc. Be like minded with Him who is touched with a feeling of our infirmities. 4. Instruction. "That it may minister grace to the hearers." So much depends on a wrong course or a wrong step in a right one. 5. Reproof. Here is the trial of brotherly love. The way in which it is generally received makes it heroic to administer it. "Thou shalt not hate thy brother," says Moses, "but rebuke him." "Faithful are the wounds of a friend." "Let the righteous...reprove me, it shall be excellent oil." 6. Succour and relief. "Whoso hath this world's goods," etc. "Let us love not in word or in tongue, but in deed, and in truth." 7. Prayer. II. THE TEACHER — "God." He taught the Thessalonians, and He teaches us — 1. By our constitution. The senses are inlets to the mind, and so we are affected by things without — the eye, e.g., by the sight of distress. How many endeavour to elude occasions of this excitement as the priest and Levite. 2. By injunction. "The end of the commandment is charity," etc. "This is His commandment that we believe on the name of His Son, and love one another," etc. 3. By example. (1) (2) (3) (4) 4. By His Spirit. He can give not only the lesson, but the capacity. III. THE TRACTABLENESS OF THE PUPILS. "Ye need not that I write." 1. What a satisfaction it is to a minister to be able to appeal to his people for illustrations and proofs of his teaching, and what an advantage to the people not only to hear, but to see. And so our Saviour said, "Let your light so shine," etc. Such advantage and satisfaction had St. Paul. 2. Paul did not flatter them. All he admired in them was ascribed to the grace of God. Their love was as extensive as it was real. 3. We must learn to love all real Christians notwithstanding their failings. "If a man be overtaken in a fault," etc. Nor should our love be determined by a man's religious opinions, "Whosoever doeth the will of My Father, the same is My brother," etc. IV. THE PROFICIENCY THE APOSTLE WOULD HAVE THEM ATTAIN TO. "More and more." 1. Too much cannot be said in commendation or enforcement of it. 2. The Divine life is progressive, and admits of degrees. 3. Christians should never rest in present attainments. (W. Jay.) (J. Parker, D. D.) (C. H. Spurgeon.) (J. Parker, D. D.) (J. T. Serjeant.) (J. Hutchinson, D. D.) (G. Barlow.) (W. Baxendale.) (Sunday Magazine.) (S. S. Times.) 1. To hear as little as possible of what is to the prejudice of others. 2. To believe nothing of the kind till I am absolutely forced to it. 3. Always to moderate, as far as I can, the unkindness which is expressed towards others. 4. Never to drink in the spirit of one who circulates an ill report. 5. Always to believe that, if the other side were heard, a very different account would be given of the matter. I consider love as wealth; and as I should resist a man who came to rob my house, so would I resist a man who would weaken my regard for any human being. I consider, too, that persons are cast in different moulds, and that to ask myself what I should do in that person's situation, is not a just mode of judging. I must not expect a man who is naturally cold and reserved to act as one who is naturally warm and affectionate; and I think it a great evil that people do not make more allowance for each other in this particular. (C. Simeon.) II. IN WHAT ARE WE TO INCREASE? In all the graces of the Spirit; in faith, knowledge, love, prayer, etc., and in all active duties. These particulars will vary in different men: some want growth in one grace, some in another. III. HOW ARE WE TO INCREASE? 1. By beginning to do what we have never done before. Pray. Keep holy the Sabbath, etc. 2. By doing more than we have done before: more frequently repeating acts of service, increasing the measure and number of them. 3. By doing what we have been wont to do in a better spirit, improving in the tone and temper with which we serve God. Increasing in fervour, life and love. IV. THE ADVANTAGES OF INCREASE. 1. It will bring us nearer to God. 2. It will secure more of God's blessing. 3. It will make heaven more secure. (J. Armstrong, D. D.) 2. This is as true of spiritual as of natural life. According to the fable, Minerva sprung full grown and armed from the head of Jupiter. No man thus comes suddenly in perfect saintship from the hand of the Holy Spirit. I. IN WHAT ARE WE TO INCREASE. 1. There is a little or no advantage in the increase of some things. It but increases our danger and burdens and cares.(1) More riches will not make us happier, and with the augmented expenditure they entail, do not always make us richer.(2) Nor is the increase, even of wisdom, without its drawbacks. It is harder to work with the brain than with the hands, and knowledge is increased at the expense often of health, and with increase of "sorrow." 2. It is not the increase of these things that the text calls us to aim, but of such riches as makes it less difficult to get to heaven, of the wisdom that humbles rather than puffs up its possessor, of "love, joy, peace," etc., a tender conscience, a holier walk. II. HOW ARE WE TO INCREASE? 1. Equally.(1) All our graces are to be cultivated to the neglect of none. If one side of a tree grows and the other does not, it is a misshapen thing. Nor are monsters among mankind made only by want of parts, but also by some one part growing in excess. Analogous to this is the unequal growth of Christian graces. Let godly fear, e.g., grow out of due proportion to faith, and the result is despondency; let zeal grow more than wisdom, and like a machine without director or balance wheel, generating steam faster than it can use it, zeal bursts into extravagance and fanaticism.(2) There are differences of character, which, springing from constitutional peculiarities or early education, grace will modify but never eradicate. There are also differences which imply no defect, just as there are countenances which are unlike yet all beautiful. The Church, like the meadows below and the heavens above, owes its beauty in part to that variety in unity which marks all the works of God and mars none.(3) Some saints are remarkable for having one grace in peculiar prominence, e.g., faith, resignation, courage, zeal, or benevolence. Yet though this peculiarity may draw most eyes upon them and win them most praise, these are not perfect specimens of Christianity. As with trees so with men, the least symmetrical may be the most noticeable.(4) The finest specimen of a Christian is he in whom all the graces, like the strings of an angel's harp, are in most perfect harmony. Therefore we are to beware of cultivating one grace or duty at the expense of others. In seeking to do good to others we may neglect the cultivation of our own hearts and the duties we owe to our families. On the other hand, like a lark that goes soaring up to heaven while the hawk below is rifling her nest, we may spend our hours in prayer when we should be down there fighting the devil, alleviating human misery, etc. The head, heart, hand: doctrine, devotion, work: should each have their share of our time and attention. 2. Constantly.(1) This idea is embodied in all those figures under which our spiritual life is set forth in the Word of God — the growth of the seed, the progress of the day, the development of human life.(2) This constant growth is silent, unseen, unfelt in its processes; yet if not every day, every year at least our life should present a palpable difference, as a tree by the ring that every season adds to its circumference.(3) The nearer we reach the summit of a hill, the climb is harder; and the higher the eagle soars, ever mounting into thinner air, its flight grows more arduous. In both there is a point where progress ceases. But the higher a believer climbs, his ascent becomes more easy, and he never reaches the final stage. Like the mathematical paradox of two bodies that are ever approaching, and yet though moving through infinite space and for eternal ages, never meet, and never can meet; so though they shall never reach the infinite height and perfection of Divinity, the saints in glory shall be constantly approaching it. III. WE ARE TO MAKE EFFORTS TO GROW. 1. Some men believe that the peculiar adaptation of the bodies of certain animals to their habits, in which we see the wisdom of their Maker, has resulted from the efforts which they have made to adopt themselves to their circumstances. The theory is absurd; but nevertheless in the spiritual kingdom the very wish and effort to do good has with God's blessing a tendency to improve us. In attempting to be better we grow better, even as the flapping of a nestling's wing, impotent though it be to raise the bird in the air, fits its pinions for future flight. It is to efforts, not idleness, that God promises His blessing. God works; and we are fellow workers with Him that we may "increase more and more." 2. Cast a sponge into water, and, the fluid filling its empty cells, it swells out before our eyes. There is no effort here; but it is not so that God's people are replenished with grace. More is needed than just to bring ourselves in contact with ordinances. To such active, energetic, and self-denying labours Christ calls us, as "Search the Scriptures," "Pray without ceasing," "Fight the good fight," etc. (T. Guthrie, D. D.) (Bp. Jewell.) (T. Guthrie, D. D.) I. THAT A PACIFIC SPIRIT IS TO BE STUDIOUSLY CULTIVATED. "And that ye study to be quiet." The word "study" signifies to seek after an object with ambition, as though it were the highest honour to possess it. There is nothing some people dread so much as being quiet. They delight in a row, and if one does not happen as frequently as they wish, they make one for themselves. The political agitator, the money getter, the advocate of war, all seek to attain their ends in the midst of tumult. Nor is the sacred circle of the Church free from the violence of the irrepressible disturber. There are some people who never will be still: you cannot hold them still. They are full of suggestions for other people to carry out. Their tongue is a perpetual clatter. They fly from one department of work to another, and create distraction in each. They try one's temper; they harry one's nerves; they break one's peace. To such people it would be the severest task to obey the apostolic injunction — "That ye study to be quiet" — and yet no one in the wide world has more need to do so than they. A pacific spirit cannot be secured without much self-denying effort; but it is a jewel worth all the trouble and all the sacrifice (Proverbs 20:3; Colossians 3:12-15). II. THAT A PACIFIC SPIRIT IS ATTAINED BY A PERSEVERING INDUSTRY IN PERSONAL DUTIES. 1. That personal duties have the first claim upon our efforts. "Do your own business." Attend first to whatever comes within your general or particular calling. The man who is inattentive to his own duties cannot with any reason dictate the duties of others. To do one's own business is the best safeguard against idleness and meddling curiosity. All strifes — domestic, social, ecclesiastical, and political, may be traced to meddlesomeness. The meddling man is "a fool," because he gratifies his own idle curiosity at the expense of his own well-being and the happiness of others. See that the business you do is your own business, and that you let that of your neighbours alone. 2. That personal duties demand genuine hard work. "And to work with your own hands." The claims of religion do not release us from secular toil, but rather demand that all the work of life should be done with consistency and diligence. Manual labour is not the only form of industry. The mind has often the harder task. The industry of some of our public men is amazing. There is no greater foe to piety than idleness. Many take more pains to go to hell than almost the holiest to go to heaven. used to say that a man who labours disheartens even the devil himself. 3. That industry in personal duties is enforced by apostolic precept. "As we commanded you." The apostle frequently did so, and set an example (2 Thessalonians 3:7, 8). Honest labour is not beneath the dignity of any, and he who works the hardest has the greater influence in enforcing industry upon others. III. THAT A PACIFIC SPIRIT, COMBINED WITH DILIGENCE, RECOMMENDS CHRISTIANITY TO THOSE OUTSIDE THE CHURCH. "That ye may walk honestly towards them that are without" (ver. 11). Industry is no small part of honesty. A lazy man can never be an honest one. A restless, trifling busybody does unspeakable damage to religion. The unbelieving world, on the other hand, is impressed and attracted by the peaceful and diligent behaviour of the faithful. IV. THAT A PACIFIC SPIRIT, COMBINED WITH DILIGENCE, ENSURES AN HONOURABLE INDEPENDENCE. "And that ye may have lack of nothing." It is more honourable to work than to beg. It is more blessed to be able to give than to receive. What a mercy it is not to know those temptations which arise from pinching poverty, nor yet to be necessitated to depend upon the cold-hearted charity of others. The patient, quiet plodder in the way of duty may not always be rewarded with affluence; but he is encouraged to expect enough. And the very spirit he has striven to cultivate has enriched him with an inheritance which few possibly attain — contentment with his lot. He, whose is the silver and the gold, will care for His loved and faithful servants (Psalm 37:25). LESSONS: 1. Quarrelsomeness and indolence cannot co-exist with a high degree of sanctity. 2. To secure the blessings of peace is worthy of the most industrious study. 3. The mightiest aggressions of the gospel upon the world are made quietly. (W. Barlow.) I. THE DESCRIPTION OF THE QUIET TO BE AIMED AT. 1. What it is not.(1) There are men of good character and abilities who are naturally quiet in an extraordinary degree. They are interested in and could add to the conversation, but they prefer to keep silence. In this way they inflict a real loss on society and leave room for those to say much who ought to say little.(2) Some are quiet from melancholy, from the loss of a dear friend, distorted views of religious dogmas, business or family cares. The quiet of the text is neither of these,(3) Nor is it the cynical silence of those who wish to show how much they despise the ordinary topics of conversation.(4) Nor is it the calm of mental or moral laziness and stagnation. 2. The quiet that is Divine —(1) Grows from faith in God. It is trust in Him who guides us by His counsel and protects us by His providence.(2) This quietness of trust must be connected with an honest faithfulness in the discharge of the duties of life. It is a false peace if it does not mean conscientious labour for God and man. When we have done all we can, we may leave results to God, and rest in Him. II. THE DIFFICULTIES IN THE WAY OF LEADING A QUIET LIFE. 1. A defectively illuminated conscience. There are men whose conviction is that no one is right but themselves. Such are always getting themselves into trouble. 2. Youthful impulsiveness and rashness that is putting everybody right, and showing without adequate preparation and experience how the right thing is to be done. Such are of course discouraged and disturbed by snubbing and failure. 3. But are there not many evils that will involve us in their guilt if we are quiet about them? Yes; but reform is better done quietly, slowly, thinkingly, than by any fierce blaze of zeal that creates real cause of offence while striving to rectify the evil. God has patience; let His imitators strive to be quiet. III. THE UNOBTRUSIVE LIFE OF CHRIST. The vision we have of Him in the midst of the storm calmly sleeping or calmly hushing winds and hearts is a symbol of the quiet side of a holy life. 1. During the early portion of His life Israel was full of tumult, but He was quietly working in a carpenter's shop. During His active life while all was excitement about Him nothing of the trouble disturbed Him. When vexed questions were laid before Him He settled them by a story. 2. Was not this part of the secret of His power. Words of rebuke could not but have a terrible significance from the lips of One who was so calm. See how the money changers fled from Him. One of the mightiest sermons ever preached is that of His silence under the indignities of the night before His death. (A. Craig.) I. STEADY work. The race is not always to the swift or the battle to the strong. The feet that are to climb the lofty mountain must first tread the lowly valley. We cannot enter heaven at a bound. II. PATIENT work. If in the race of life you show me the brilliant, quick, hasty runner, one who has no staying power, and if you show me the steady, earnest plodder, I will tell you who will come in first at the end. III. CONTENTED work. Without this it can be neither quiet nor successful. Those who murmur simply neglect a great portion of their work. IV. MODEST work. A Spanish fable tells us how, when a number of great men were boasting of their deeds, how one had gained a great victory, and another had painted a great picture, and another had made a great speech, a spider descended by his web into their midst and claimed equal honour with them. Since all man's deeds are like a spider's web, and when we hear of a man who has done something remarkable, we may think of him as a spider who has spun his web a little better than other spiders. V. OUR "OWN" work. Let the gossip and the busybody take this to heart. The meddler in other folks' affairs, the tale bearer, and the scandalmonger never do their own business, and hinder honest people from doing theirs. Conclusion: 1. In religious work preeminently we are called upon to be quiet. There are some Christians who make a great noise. Their religion seems to be formed on the model of the earthquake, and the whirlwind, and the fire, and knows nothing of the "still small voice." They have to learn that in "quietness and confidence" lies their strength. In these hurrying excitable days this is more important than ever. 2. This quietness is not indifference or cowardice. You are Christ's builders and you work for Him like the builders of the Temple, without the sound of a hammer; you are Christ's soldiers, and can fight His battles without a flourish of trumpets. 3. Every Christian worker has a model in Christ Jesus, who worked the salvation of men quietly. (H. J. W. Buxton.) I. THE OBJECT IN WHICH OUR STUDY MUST BE SEEN. To be quiet is to be peaceable (1 Corinthians 12:25; 1 Timothy 2:2; Colossians 3:15). 1. This is not —(1) Tyranny, although some think there is no peace unless every man subscribe to their unwarrantable demands.(2) Others call even disobedience peace, and are never quiet but when they are let loose to do as they please.(3) Others esteem themselves quiet who are rather asleep than settled, bound up with a frost until the next thaw.(4) There are those who are still by reason of a dull and heavy disposition, and who do no harm because they do nothing and are nothing.(5) Some there are who are so tender that they will not even bear witness to the truth for fear of disturbance, having so much of the woman and the coward that they count it a punishment to be just and honest.(6) There is a constrained quietness; that of Esau, which would last but till his father's funeral, of an Ammonite under the harrow (2 Samuel 12:31), of Goliath when his head was off, that of a dead man who is at rest because he cannot move. All turbulent spirits are quiet before opportunity or hope sets their spirits aworking. 2. To be quiet consists in a sweet composure of mind, a calm and contented conversation, a heart ever equal and like unto itself. To this our religion binds us. It is a plant that God only plants, which grows and raises itself above the love of the world, covetousness, malice, fraud, which disturb ourselves and others.(1) To this the vanity of philosophy and the weakness of the law could not reach. The philosophers cried down anger and gave way to revenge; and under the law it was but a promise.(2) This it was the business of the Prince of Peace to effect (Matthew 5:38-45; Matthew 22:39).(3) By this the genuineness of our Chris tianity is to be determined. II. THE ACT. We must make it our study or ambition. There is nothing that deserves commendation but must be wrought out with study and difficulty; and the love of peace and quiet is no obvious and easy virtue, that will grow up of itself. 1. We must make it our constant meditation and fill our minds with it. By our continual survey of its beauty, by fixing our thoughts upon it, and by an assiduous reviving and strengthening of these thoughts we make it more clear and applicable. 2. We must put our meditation into practice, which will fix it in the habit. This is no easy thing. We must unlearn many things before we can learn this.(1) We must east out self-love which is the source of many troubles.(2) We must root out that "root of all evil," covetousness, which will never suffer us to be quiet (Isaiah 5:8).(3) We must pull back our ambition, which is a busy and vexatious evil, carrying over our brother's necks to that pitch whence we fall and break our own, never quiet till then.(4) Then we shall the more easily bind our malice which is ever lurking for the prey.(5) We must empty ourselves of all suspicion and discontent; which never wants fuel to foment, but feeds on shadows, whispers, lies, empty reports. All this is our spiritual exercise. We must practice it over and over again, and be ambitious to excel in it. III. THE METHOD WE MUST USE. Our progress in studies and endeavours is answerable to the rules we observe. Every man would be quiet in his own place, and pretendeth he is so when he is busy abroad. The covetous man is in his own place when he "joineth house to house"; the ambitious is in his place when he flieth out of it; never at rest till he reach that height where he cannot rest. The parasite, tale bearer, etc., all desire peace when they move as a tempest, and are at last lost in the ruin which they make. 1. There cannot be a truer method in our study than, to abide in our calling (1 Corinthians 7:20), as in our own proper sphere, castle, sanctuary, safe from those incursions and affronts which disturb us when we are out of it (2 Corinthians 12:20; 2 Corinthians 10:14; 1 Peter 4:15).(1) Christianity is the greatest peacemaker, and keeps every man to his own office (Romans 12:7, 8; Ephesians 6:7), which if every man would keep and make good there would be peace. When every part answers in its place, and raises itself no higher than that will bear; when the magistrate speaks by nothing but the laws, and the subject answers by nothing but his obedience; when the greater shadow the less, and the less help to fortify the greater; when every part does its part, and every member its office; then there is equality and harmony.(2) This is enjoined by nature, and is its method. Everything in its own place is at rest and nowhere else (Psalm 104:19).(3) This duty is to be urged and pressed —(a) From the grace and beseemingness of it. What garment can fit us better than our own? What motion more graceful than our own? Apelles with an awl, or the cobbler with his pencil; Midas with an asses' ears, or an ass in purple; Nero with his fiddle, or a fiddler with a crown, are monstrosities.(b) From the advantage it brings. That which becomes us, commonly furthers and promotes us. When we venture out of our place, we venture as at a lottery, where we draw many blanks before we have one prize; and when that is drawn it does not amount to a fortieth part of our venture. When we do our own business we find no difficulty but in the business itself, and no enemy but negligence; but when we break our limits and leap into other men's affairs, we meet with greater opposition. We meet with those who will be as violent to defend their station as we are to trouble it. 2. Let us shake off sloth and "work with our hands," for idleness is the mother and nurse of pragmatical curiosity. He that will be idle will be evil; and he that will do nothing will do that which he should not. This is the primordial law, as old as Adam, that we must work with our hands (Genesis 3:19). The food of our souls and bodies is God's gift, and He gives when He prescribes the means of procuring them (Psalm 24:1; Psalm 115:16). Labour is the price of God's gifts, and when we pay it down He puts them in our hands. What more unworthy an active creature than to bury himself alive in sloth? What more unbeseeming than to have feet and not to go, hands and not to use them?(1) The sluggard is a thief (Proverbs 5:15; 2 Thessalonians 3:11; Ephesians 4:28; Proverbs 12:27). Besides robbing others, he robs his own soul of the service the body was made to render.(2) There are devout sluggards other than monks and as idle, but not cloistered up, who do not hesitate to leave their duty to gratify the itch and wantonness of the ear. The husbandman may pray and praise the Lord at the plough tail. He that hears but one sermon and acts it over in his life, labouring honestly in his calling, is more acceptable to God than he that neglects his calling and hears one hundred a week. These are worse than infidels (1 Timothy 5:8).(3) We must not pass by the idle gallant. We see too many who have no calling, who neither sow nor reap, the cankers of their country, pinned to the commonwealth as their feathers are to their caps, for show, not for use, or rather as warts upon a man's hand, which grow up with it and deface it, or as idols, which, though dressed up and painted and gilt, are "nothing in the world." They may reply that they were born rich, and what they possess is theirs by inheritance. This may be true, but they were not born fools, nor were luxury and idleness entailed upon them at the same time. They were born men, and not as beasts of the field to eat, drink, and straggle up and down, and then fall to the ground. (A. Farindon, B. D.) 1. Superiors may meddle with the business of those who are subject to their charge: magistrates, fathers, pastors. 2. When the honour of God is concerned we may and must interpose in vindication, as Phineas, Elijah, John the Baptist, our Lord. 3. When the public weal and safety are manifestly concerned we may interfere to support or secure them. 4. We may meddle for the succour of right against palpable wrong and outrage. 5. We may interpose when our own just defence requires it. 6. When the life or welfare, spiritual or temporal, of our neighbour is concerned, we may yield our aid: for we are "our brother's keeper." 7. If any opportunity of doing our neighbour good, especially his soul, offers itself, we should in charity embrace it. In these cases we may intermeddle, and in doing so be quiet, and doing our own business. II. SOME GENERAL RULES ACCORDING TO WHICH SUCH MEDDLESOMENESS IS COMMONLY BLAMABLE. 1. We should never out of ambition, covetous desire, or self-conceit, so meddle as to invade any man's office, or to assume the exercise of it. 2. We should notwith out call or allowance, meddle with our superiors, so as to advise or blame them. 3. We should not meddle, indeed, with the affairs of our equals so as to control or cross them. 4. We should not without desire or leave intermeddle in the smaller temporal interests of others on pretence to further them, or with design to cross them. 5. We should not, indeed, in matters of an indifferent and innocent nature so far meddle, as, without considerable reason to infringe any man's liberty, cross Isis humour, obstruct his pleasure, however discordant with our judgment and taste. 6. We should never offer to put a force on any man's inclination, or strive to bend it in compliance with ours. 7. We should not in conversation meddle so as to impose our opinions and conceits on others. 8. We should not ordinarily in converse affect or undertake to teach, for this implies pretence to a kind of superiority. 9. We should be cautious of interrupting any man's discourse or taking the words out of his mouth; for this is a rude way of dispossessing men of that which, by the common law of society, they suppose themselves to enjoy. 10. We should be careful of entrenching on any man's modesty in any way, either of commendation or dispraise, so as to put him to the blush, or to expose him to scorn. 11. It is good to be cautious of talking about other men and their concernments in way of passing characters upon them (1 Timothy 5:13). 12. We should not be inquisitive into the designs of men, press into their retirements, or pry into their secrets. 13. We should not lie in wait to catch any man at an advantage. 14. We should not meddle with things we do not understand. III. SOME DIRECTIONS CONCERNING PARTICULAR KINDS OF MEDDLING. 1. As to meddling by advice we may do well to observe these directions.(1) Advise not (except on call) a superior or one more eminent than thyself in authority, dignity, or age.(2) Thrust not with violence or importunity advice on an equal, or any man not subject to thy charge who is unwilling to receive it.(3) Be not obstinate in pressing advice.(4) Affect not the office of a counsellor except through friendship or humanity.(5) Advise not otherwise than with reservation and diffidence. 2. As to meddling for reproof.(1) Reprove not a superior, which is to soar above our pitch, to confound ranks, and pervert the order of society.(2) Reprove not rashly, and without certain cognisance of the facts.(3) Neither rashly as to the point of right, or without being able to show that the affair is really culpable.(4) Reprove not for slight matters, or such faults as proceed from natural frailty or inadvertency.(5) Reprove not unseasonably, when a person is indisposed to bear rebuke.(6) But mildly and sweetly, in the calmest manner and gentlest terms.(7) Neither affect to be reprehensive, or willingly to undertake the office of censor. 3. As to interposing in the contentions of others.(1) We should never meddle so as to raise dissensions, or to do such things as breed them.(2) We should not foment dissensions already commenced, blowing up the coals that are kindled by abetting or aggravating strife.(3) Especially we should not make ourselves parties in any faction where both sides are eager and passionate.(4) Nor interpose ourselves, without invitation, to be arbitrators in points of difference; though we may perhaps cautiously meditate or devise agreement.(5) If we would at all meddle in these cases it should be only by endeavouring to renew peace by the most fair and prudent means. IV. SOME CONSIDERATIONS PROPOSED, INDUCIVE TO QUIETNESS AND DISSUASIVE FROM PRAGMATICAL TEMPER.(1) Consider that quietness is just and equal, pragmaticalness is injurious to the rights and liberties of others;(2) Quietness signifies humility, modesty, and sobriety of mind.(3) It is beneficial to the world, preserving the general order of things, and disposing men to keep within their proper station, etc.(4) It preserves concord and amity.(5) Quietness to the person endued with it, or practising it, begets tranquillity and peace; since men are not apt to trouble him who comes in no one's way.(6) It is a decent and loving thing, indicating a good disposition, and producing good effects.(7) It adorns any profession, bringing credit, respect, and love to the same.(8) Quiet also is a safe practice, keeping men not only from the incumbrances of business but from the hazards of it, and the charge of bad success; but pragmaticalness is dangerous from the opposite effects, etc.(9) It is consequently a great point of discretion to be quiet, and a manifest folly to be pragmatical.(10) We may also consider that every man has sufficient business of his own to employ him, to exercise his mind, and to exhaust his labour; but those who attend pragmatically to the affairs of others are apt to neglect their own: advice on this head from Scripture and philosophy.(11) But suppose that we have much spare time and want business, yet it is not advisable to meddle with that of other men; for there are many ways more innocent, pleasant, and advantageous to divert ourselves and satisfy curiosity. For instance, investigation of the works of nature; application to the study of the most noble sciences, to the history of past ages, and to the cultivation of literature in general. (Isaac Barrow, D. D.) (I. Barrow.) I. PERSONAL: "Your own." By this is not meant that we are to be regardless of others in our labour, and aim only at self-gratification and aggrandisement; but that we have a sphere of labour entirely our own, which we are bound to fill. 1. That this is the case is clear from —(1) The peculiarity of each man's external circumstances. No man has exactly the same surroundings as another. He has relations all his own.(2) The peculiarity of each man's personal needs. Every man has some exigencies special to himself.(3) The peculiarity of each man's individual aptitudes. Every man has not only an opportunity but a power for doing something which no other man can do so well.(4) The peculiarity of each man's obligations. Man has duties to perform in relation to himself, his race, his God, which no one in the universe can discharge for him. His obligations are intransferable.Attending to his own business a man —(1) Wilt not be an officious meddler in the affairs of others. His hands will be so full of work in his own sphere that he will have neither the inclination nor the opportunity to interfere in the concerns of others;(2) He will most effectively serve the interests of others. By doing rightly the work of his own sphere, he will exert the most salutary influence around him. "No man liveth unto himself." II. QUIET. "Quiet and business" are often separated. There is a business in which there is no quiet — noisy, fussy, all rattle and din. There is a quiet to which there is no business — lazy inactivity. The two must go together in the true work of life. Quiet work is the true work. 1. It is the strongest work. In quiet labour there is the plan and purpose of soul. There is concentrated force. It is not mere limb force, but life force. 2. It is the happiest work. In the work of bustle, excitement, and hurry there is no happiness. But in quiet labour there is the harmonious play of all the faculties. 3. It is the divinest work. With what sublime quiet God works! His energy operates in the universe as noiseless as the sunbeam. He is the God of peace. How quietly Christ worked: "He shall not cry," etc. It is not the bustling tradesmen, merchant, politician, preacher, that does the strongest, happiest, divinest work. It is the man of quiet, resolute, unostentatious energy. Quiet work is not slow work. Stars are silent, yet how swiftly they speed! III. INTELLIGENT. "That ye study." Quiet work requires study. Noisy work is the result of caprice. Quiet work is the result of study. The more mind thrown into any work the less noise. The most noisy preacher has the least mind. Study gives the worker —(1) A clear and definite object. This prevents the excitement contingent on doubt and uncertainty.(2) Adapts the means. It constructs a machinery of means adapted to reach the end. A machinery whose joints and wheels are so lubricated by thought that it moves on without creak or noise. Conclusion: Who amongst us is doing this quiet work? (D. Thomas, D. D.) II. If this be true, then OUR WORK, THE ORDINARY BUSINESS OF LIFE, SHOULD BE REGARDED BY US AS A RELIGIOUS DUTY. So done to God that it shall be a part of our worship, an act of homage to God, like our prayers or alms. When we do our ordinary and earthly work in such a spirit as this, it lightens our burden, ennobles our work, and elevates ourselves. It secures that the work shall be honestly done to the best of our power, and turns the most earthly employment into a holy act of religious worship. What can be more secular than painting, sculpture, or architecture? Yet many painters, sculptors, and architects have sanctified their brush, chisel, mallet, by employing them in the service of God. Some have sanctified their voices by singing the gospel as much as others in preaching it. And what is more secular or earthly than money? Yet many have sanctified it by employing it in the service of God, and for the good of souls. Ah! it is not merely the thing we do, but the end for which, and the spirit in which we do it, that makes it religious, or an act of worship. (William Grant.) (Bp. S. S. Harris.) I. — TO BE. Not merely exist, to breathe as a blacksmith's bellows, to vegetate, or lead an animal life. This is not to be a man. What is meant is that we have been put here to live the higher life of man — to be a Christian. This is the most useful kind of work. Let no one complain that they have few opportunities of working for God; for we may all strive to do what He desires; and the best way of doing good to man is to be good. The noblest workers bequeath to us nothing so great as the image of themselves. II. TO DO. It has been cynically remarked that no one is necessary, and that when we cease to exist we shall not be missed. But though God needs the help of none, He is good enough to allow us to be workers with Him in making the world better. The weakest and humblest in his daffy course can, if he will, make a heaven round about him. Kind words, sympathizing attentions, watchfulness against wounding people's feelings, cost very little; but they are priceless in their value. We shall none of us pass this way again; and soon it will be too late to do anything. Religion is not thoughts about or addresses to God. They are the means to urge us to work for God in the natural outgoings of our life, which, blotting out the distinction between things sacred and things secular, should make both one, all work religion and all life worship. The business of the week is quite as religious as the devotions of Sunday, if done to God. III. TO DO WITHOUT. A true Christian schools himself to sit loose to the things of this world. If he have them, well and good; if not, he can do without them. He does not attempt to make this world his home. He is a stranger and pilgrim passing on to the house not made with hands. In these times of depression many persons are forced to learn the lesson of doing without. If these would learn of Christ He would teach them that the loss of these superfluities was a gain, and they, like Paul, would "know how to be abased and how to abound." A man is a slave until he has learned how to do without. It is fine discipline to give up for a week, a month, or year some harmless luxury which is becoming too much of a necessity. The better we have learned this lesson the easier will it be for us. IV. TO DIE. "We brought nothing into this world," etc. Well for those who can say with Paul, "I die daily;" i.e., I am ready to die every day I live. "For more than forty years," said Havelock, "I have so ruled my life that when death came I might face it without fear." The way to prepare to die is to prepare to live. Nothing but a good life here can fit us to have a better one hereafter. "Turn to God one day before you die," said a Jewish teacher. "How can I know the day before my death?" "You cannot, therefore, turn to Him now." John Wesley was once asked, "Suppose you knew that you were to die at twelve o'clock tomorrow night, how would you spend the intervening time?" "Just as I intend to spend it now. I should preach this night at Gloucester, and again at five tomorrow morning. After that I should ride to Tewkesbury, preach in the afternoon, and meet the society in the evening. I should then repair to friend Martin's house, who expects to entertain me, converse and pray with the family as usual, retire to bed at ten o'clock, commend myself to my heavenly Father and wake up in glory." (E. J. Hardy, M. A.) II. THE WAY TO SHOW SUCH CONSISTENT CONDUCT. "Study to be quiet." The word "study" is, in the original, very expressive — that we take great pains to lead a quiet, peaceable life — that we make it the object of our ambition. But lest this quietness should be debased into idleness or cowardliness, the apostle immediately adds, "And to do your own business, and work with your own hands;" implying, that as Christians must always be quiet and peaceful, so they must never be careless and idle, but ever be full of energy and spirit in the quiet accomplishment of their everyday duties. And all this must be done under a deep sense of Christian responsibility, as having great privileges in possession, and great promises in prospect, and as servants of the Lord Jesus Christ. (J. H. Newman, D. D.) I. THIS PRECEPT IS VIOLATED BY THOSE WHO HAVE NO BUSINESS AT ALL. Some are placed by the bounty of God's providence in such a situation that they do not need to toil for a subsistence; but such a life, though it certainly is the easiest, will neither be the happiest nor the most lawful. We must have some business in hand, some end in view. Those who are familiar with the seashore may have seen attached to the inundated reef a creature, whether plant or animal you could scarcely tell, rooted to the rock, and twirling its long tantacula as an animal would do. It's life is somewhat monotonous, for it has nothing to do but grow and twirl its feelers, float in the tide, or fold itself up on its foot stalk when the tide has receded. Now, would it not be very dismal to be transformed into a zoophyte? Would it not be an awful punishment, with your human soul still in you, to be anchored to a rock, able to do nothing but spin about your arms or fold them up again, and knowing no variety except when the retiring ocean left you in the daylight, or the returning waters covered you in their green depths again? But what better is the life of one who has no business to do? One day floats over him after another, and leaves him vegetating still. He was of no real service yesterday, and can give no tangible account of occupation during the one hundred and sixty-eight hours of which last week consisted. He goes through certain mechanical routines; but the sea-anemone goes through nearly the same round of pursuits and enjoyments. Is this a life for an intelligent, immortal and responsible being to lead? II. THIS PRECEPT IS ALSO VIOLATED BY THOSE WHOSE ACTIVITY IS A BUSY IDLENESS. You may be very earnest in a pursuit which is utterly beneath your prerogative as a rational creature and your high destination as a, deathless being. The swallow is abundantly busy, up in the early morning, forever on the wing, as graceful and sprightly in his flight as tasteful in the haunts which he selects. Behold him zig-zagging over the clover field, skimming the limpid lake, whisking round the steeple, or dancing gaily in the sky, or alighting elegantly on some housetop and twittering politely by turns to the swallow on either side of him, and after five minutes conversation off and away. And when winter comes, he goes to Rome, or Naples, or some other sunny clime; and after a while he returns. Now this is a very proper life for a swallow; but it is no life for a man. To flit about from house to house; to pay futile visits; to bestow all thought on graceful attitudes and polished attire; to roam from land to land, and then return home — oh, this is not simply ridiculous, but really appalling! The life of a bird is a nobler one; more worthy of its powers, and more equal to the end for which it was created. III. THIS PRECEPT IS VIOLATED, TOO, BY THOSE WHO ARE NOT ACTIVE IN THEIR LAWFUL CALLING. They are "slothful in business." They are of a dull and languid turn: they trail sluggishly through life, as if some adhesive slime were clogging every movement, and making their snail path a waste of their very sub. stance. Others there are who, if you find them at their post, are dozing at it. They are perpetual somnambulists, walking in their sleep; looking for their faculties, and forgetting what they are looking for. They are too late for everything — taking their passage when the ship has sailed, insuring their property when the house is burned, locking the door when the goods are stolen; and thus their work is a dream, and their life is worthless and in vain (Proverbs 9:10). Practical lessons: 1. Have a calling in which it is worth while to be busy. 2. Having made a wise choice, mind your own business, and go through with it. (J. Hamilton, D. D.) II. THE SAFEGUARDS OF A BUSINESS LIFE. 1. Cherish to the utmost a thirst for truth and a sympathy with what is ideal, unselfish, grand in conduct. 2. Cultivate a sympathizing contact with men in other than mere business relationships. These are the safeguards of the secondary order. 3. The only primary and sufficient safeguard for any of us is the religion of Jesus Christ. Religion opens the widest, freest outlook for the mind into eternal truth, enlarging a man's range of spiritual sight, and enabling him to judge of all things in both worlds in their true proportion. Religion, moreover, supplies us for that reason with the only true and perfect standard by which to test the value of things, and so corrects the one-sided materialistic standard of business. Lastly, religion transforms business itself from an ignoble to a noble calling, inasmuch as it substitutes for the principle of mere profit the ideal of service. (J. O. Dykes, D. D.) (Advanced Textbook of Geology.) (Bp. Jewell.) (Clerical Library.) (W. Denton.) (Clerical Library.) (T. Carlyle.) 5765 attitudes, to people 8348 spiritual growth, nature of Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48. April the Tenth Resurrection-Light Chrysostom -- Excessive Grief at the Death of Friends The Relation of the Will of God to Sanctification Sanctification The True Christian Life The Death of Death "Pray Without Ceasing" The Bible The Education of the World. Letter cxix. To Minervius and Alexander. Sanctification The Beginning of the New Testament The Resurrection Paul a Pattern of Prayer The Doctrine of the Last Things. Effectual Calling The Epistles of St. Paul The Unity of God |