There is a strange special penalty which God annexes to a life of pleasure: Every thing appears to the worldly man as a tangled web-a maze to which there is no clue. Another man says, "There is nothing new under the sun." This is the state of the man who lives merely for excitement and pleasure-his heart becomes so jaded by excitement that the world contains nothing for him which can awaken fresh or new emotions. Then, again, a third says, “All is vanity.” This is the state of him who is afloat on the vast ocean of excitement, and who feels that life is nothing but a fluctuating, changeful, heartless scene.

Some who read the Book of Ecclesiastes think that there is a sadness and uneasiness in its tone inconsistent with the idea of inspiration-that it is nothing but a mere kaleidoscope, with endlessly shifting moods. Therein lies the proof of its inspiration. Its value lies as much in the way of warning as of precept. Live for yourself here-live the mere life of pleasure, and then all is confusion and bewilderment of mind; then the view which the mighty mind of Solomon took, inspired by God, will be yours: life will seem as nothing, and death a mere mockery. Be in harmony with the mind of Christ, have the idea He had, be one with Him, and you shall understand the machinery of this world. "The secret of the Lord is with them that fear Him." To the humble pious heart there is no mystery. The world is intelligible only to a mind in harmony with the Mind that made it. Else all is confusion, unless you are in possession of His idea, moved by His Spirit.

Hence it lies in a pure heart much more than in a clear intellect, to understand the mystery of life and death. Solomon's wisdom has left us only a confused idea.

Turn we now from the views of Solomon to the life of the Son of Man. Men asked, "How knoweth this man letters, having never learned ?" He gave a different explanation of His wisdom. "My judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.”

He gives directions to us how to gain the same discernment. "If any man will do His will, he shall know."

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[One has just been taken from us to whom all eyes turned -Sir Robert Peel.]

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VIII.

WAITING FOR THE SECOND ADVENT.

"And the Lord direct your hearts into the love of God, and into the patient waiting for Christ."-2 Thess. iii. 5.

THE two Epistles to the Thessalonians contain, more expressly than any other, St. Paul's views respecting the second Advent of Christ. The first epistle was written to correct certain enthusiastic views respecting that coming. But the second epistle tells us that the effort had failed. For in the mean while, another epistle had been forged in St. Paul's name, asserting that the day was near, and so opening the floodgates of fanaticism. To counteract this, he tells them not to be shaken in mind by any word or letter as from him, as that the day of Christ was at hand. And, contrary to his usual practice, he writes the salutation at the close with his own hand, making it a test hereafter of the genuineness of his epistles.

Let us try to paint a picture of the state of the Thessalonian Church. Such phenomena had appeared as might have been expected to arise from a belief that the end of the world was near. Men forsook their stated employments; the poor would not work, but expected to be maintained by their richer brethren. Men, being idle, spent their time in useless discussions, neglected their own affairs, gossipped, and indulged a prying curiosity into the affairs of others. Hence arose the necessity for the admonition-" Study to be quiet, and to do your own business, and to work with your hands, as we commanded you;" and so the apostle had said, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you.

Moreover, two opposite lines of conduct were adopted by persons of different temperament. Some greedily received every wild tale and mysterious prediction of the Advent, and listened eagerly to every fanatic who could work upon

the vulgar credulity. Others, perceiving that there was so much imposture, concluded that it was safest to believe nothing; and accordingly were skeptical of every claim to inspiration. In admonition of the first class, St. Paul says, "Prove all things; hold fast that which is good." In admonition of the second, "Quench not the Spirit. Despise not prophesyings."

The opposite tendencies of skepticism and credulity will be found very near together in all ages. Some men refusing to believe that God speaks in the signs of the times; others running after every book on prophecy, seeking after signs, believing in miracles and imposture, mesmerisms, electro-biologies, winking pictures-any thing provided it be marvellous. -it is the same state of mind exactly!

To meet the evil of this feverish, disturbed state of the Thessalonian Church, St. Paul takes two grounds. He first points out the signs which will precede the second Advent: Self-idolatry, excluding the worship of God. Sinful humanity,"

"the man of sin," in the temple of God. And this selfworship deceiving by a show of godliness, and a power apparently miraculous (such as our present self-laudations, philanthropies, marvellous triumphs as with Divine power, over the material world). Besides this, punishment of falsehood on the rejection of the true. These signs worked then and now. St. Paul discerned the general law of Christ's kingdom and its development as applicable to all epochs down to the last. But next, St. Paul called the Church away from this feverishness to the real preparation for the Advent. The Church was on the tiptoe of expectation, and prepared in the way above described. St. Paul summons them to a real but not excited preparation. And this in two things: -1. The love of God. 2. Patience of the saints. We consider

I. Preparation for the Redeemer's coming: the love of God.

1. The love of God is the love of goodness. The old Saxon word God is identical with Good. God the Good Onepersonified goodness. There is in that derivation not a mere play of words-there is a deep truth. None loves God but he who loves good. To love God is to love what God is. God is pure, and he who loves purity can love God. God is true. God is just; and he who loves these things out of God may love them in God; and God for them, because He is good, and true, and pure, and just.

No other love is real; none else lasts. For example, love

based on a belief of personal favors will not endure. You may be very happy, and believe that God has made you happy. While that happiness lasts you will love God. But a time comes when happiness goes. You will not be always young and prosperous. A time may come when misfortunes will accumulate on you as on Job. At last, Job had nothing left but life. The natural feeling would be," Curse God and die." Job said, "Though He slay mè, yet will I trust in Him." Plainly Job had some other reason for his love than personal favors. God, the all-pure, all-just, all-holy, adorable, because all-holy. Or again, you believe that Christ's sufferings have purchased heaven for you. Well, you are grateful. But suppose your evidence of personal salvation fades,

what then?

Here, however, let me make a remark. The love of goodness only becomes real by doing good. Without this it remains merely a sickly sentiment. It gets body and reality by acting. For example, we have been prating since the Great Duke's death, of duty. Know we not that by merely talking of duty our profession of admiration for duty will become a cant? This is a truth a minister of Christ feels deeply. It is his business to be talking to others of self-sacrifice and devotedness. He of all men feels how little these words mean, unless they are acted out. For an indolent habit of admiring goodness is got easily, and is utterly without profit. Hence Christ Hence Christ says, "Not every man that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven;" and hence, too, "If a man love me, he will keep my commandments, and I will love him;" "If ye know these things, happy are ye if ye do them; "This is the love of God, that The love of goodness is real

we keep His commandments.' and healthy only when we do it.

2. The love of God is the love of man expanded and purified. It is a deep truth that we can not begin with loving God, we must begin with loving man. It is an awful command, "Thou shalt love the Lord thy God with all thy heart and soul and mind." It is awful and impossible at first. Interrogate the child's conscience, he does not love God supremely; he loves his mother, and his sister, and his brother more. Now this is God's plan of nature. Our special human affections are given us to expand into a diviner charity. We are learning "by a mortal yearning to ascend." Our affections wrap themselves round beings who are created in God's image; then they expand, widen in their range; become less absorbed, more calm, less passionate, more philan

thropic. They become more pure, less selfish. Love was given, encouraged, sanctioned, chiefly for this end-. that self might be annulled. The testimony of St. John is decisive on this point. To him we appeal as to the apostle who knew best what love is. His love to God was unearthly, pure, spiritual; his religion had melted into love. Let us listen to his account. No man hath seen God at any time. If we love one another, God dwelleth in us, and His love is perfected in us;" "He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ?"

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According to him, the thought of the invisible God is intolerable. It would be shorn of its dazzling splendor by being exhibited in our brethren. So we can gaze on the reflected sunlight on the moon. According to him, it is through the visible that we appreciate the invisible through the love of our brother that we grow into the love of God.

An awful day is coming to us all-the day of Christ. A day of triumph, but of judgment too. Terrible language describes it, "The sun shall be turned into darkness and the moon into blood." God shall be felt as He never has been yet. How shall we prepare for that august sight? Not by unnatural, forced efforts at loving Him whom no eye can see and live; but by much persistence in the appointed path of our common affections, our daily intercourse, the talk man holds with man in the hourly walk of the world's intercourse. By being true to our attachments. Let not a humble Christian be over-anxious, if his spiritual affections are not as keen as he would wish. The love of God is the fullblown flower of which the love of man is the bud. To love man is to love God. To do good to man will be recognized hereafter as doing good to Christ. These are the Judge's words: "Verily, I say unto you, Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me." 3. Personal affections.

[Guard what is now said from any appearance of representing it as actually attained by the person who describes it. The love of God is a fearful and a lovely thing; but they who have reached it are the few.]

It is not merely love of goodness, but love of goodness. concentrated on the Good One. Not merely the love of man, but the love of man expanded into the love of Him, of whom all that we have seen of gentle and lovely, of true and tender, of honorable and bright in human character, are but the shadows and the broken, imperfect lights.