is in a habit or tendency of the mind, such as may be recognized in many who are altogether strange to speculative thinking. The pessimism of the East anticipated that of modern Europe. Though there is no reason for connecting the morbid state of mind recorded in this Book of Ecclesiastes with the Buddhism of India, both alike bear witness to the despondency which is naturally produced in the mental habit of not a few who arc perplexed and discouraged by the untoward circumstances of human life. I. THE UNQUESTIONABLE FACTS UPON WHICH PESSIMISM IS BASED. 1. 'l'he unsatis- fying nature of tbe ple.a.sures of life. :M:cn set their hearts upon the attainment of enjoyments, wealth, greatness, etc. When they gain what they seek, the satisfaction expected docs not follow. The eye is not satisfied with seeing, nor the ear with hn.aring. Disappointed and unhappy, the votary of pleasure is "soured" with life itself, and asks, ",vho will show us any good?" 2. The brevity, uncertainty, and iransitoriness of life. :M:en fiud that there is no time for the ncquirements, the pursuits, the aims, which ocem to them essential to their earthly well-being. In many cases life is cut short; but even when it is prolonged, it passes like the swift ships. It excites visions ano. hopes which in the nature of things cannot be realized. 3. The actual disappointment of plans and the failure of efforts. Men learn the limitations of their powers; they find circumstances too strong for them ; all that seemed desirable proves to be beyond their reach. IL THE HABIT OF MIND IN WHICII PESSIMISM CONSISTS. 1. It comes to be a steady conYictiun that life is not worth living. Is life a boon at all? Why should it be prolonged, when it is ever proving itself insufficient for human wants, unsatisfying to human aspirations? The young and hopeful may take a different view, but their illusions will speedily be dispelled. There is nothing so unworthy of appreciation and desire as life. 2. The dead are regarded a.s more fortunate, than the living ;.. and, indeed, it is a misfortune to be born, to come into this earthly life-e.t a.ll,: \' The.sooner it's over, the sooner aslerp." Con8ciousness is grief a.nd misery; they only are blest who are at rest in the painless Nirvana. of eternity. UL THE ERRORS INVOLVED IN THE PESSI:WSTIO INFERENCE AND CONCLUSIO;N. 1. It is assumed that pkasure is the chief good. A great living philollopher deliberately takes it for granted that the question-Is life worth living? is to be decided by the question-Does life yield e. surplus of agreeable feeling? This being so, it is natural that the disappointed and unhappy should drift into pessimism. But, as a me.tt~r of fact, the test is one altogether unjust, and can only be justified upon the supposition that man is merely a creature that feels. It is the hedonist who is disappointed that becomes the pessimist. 2. There is a higher end for man than pleasure, viz. spiritual cultivation and progress. It is better to grow in the elements of a noble character than to be filled with all manner of delights. Man was made in the likeness of God, and his discipline on earth is to recover and to perfed that likeness. 3. 'rhis higher end may in some cases be attained by the hard process of distress and disappointment. This seems to have been lost sight of in the mootl which found expression in the language of these verses. Yet experience and reflection alike concur to assure us that it may be good for us to be afflicted. It not infrequently happens that "The soul Gives up e. part to take to it the whole." APPLICATION. A.s there are times and circumstances in all persons' Jives which are naturally conducive to pessimistic habits, it behoves us to be, at such times and in such circumstances, especially upon our guard lest we half consciously fall into habits so destructive of real spiritual well-being and usefulness. The conviction that Infinite ,vis,lom and Righteousness are at the heart of the universe, aD<l not blind unconscious fate and force,-is the one preservative; and to this it is the Christian's privilege to add an affectionate faith in God as the Father of the spirits of all flesh, and the bonevolent Author of life and immortal salvation to all who receive his gospel and confide in the mediation of his blessed Son.-T. Ver. 4.-Envy. There is no vice more vulgar and despicable, none which affords more painful evidence of the depravity of human nature, than envy, It is a vice which CH. IV. 1-lG.J li)CCLESIASTES; • OR, THE PREACHER. 99
ChrisLianity has done much to discourage and repress; but in unchristian cr,mmunitics its power is mighty and disastrous. •• I. TBE FA0TB FilOM WHIOH ENVY .SPnINGS. 1. Generally, the inequality of the human lot is .the occasion of envious feelings, which would not arise were all men possessed of an equal and a satisfying portion of earthly gGod. 2. Particularly, the disposition, on the part of one who is not possessed of some good, some desirable quality or property, to grasp at what is possessed by another. II. 'l'BE FEELINGS AND DESIRES IN WHICH ENVY COliSISTS. "\Ve do not say that a man is envious who, seeing another strong or healthy, r-rosperous or powerful, wishes that he e1;1joyed the same advantages. Emulation is not envy. The envious man desires to take another's possessions from him-d('Sires that the other may b-:: impoverished in order that he may be enriched, or depressed in order that he may b3 exalted, or rendered miserable in order that he may be happy. III. THE MISCHIEF TO WHICH ENVY LEADS. l. It may lead to uujust and malevolent action, in order that it may secure its gratification. 2. It produces unhappinl'ss in the breast of him who cherishes it; it gnaws and corrodes the heart. 3. It is destructive of confidence and cordiality in society. IV. THE TRUE CORRECTIVE TO ENVY. 1.. It should be considered that whatever men acquire and enjoy is attributable to the Divine favour anu lo"ing-kindness. 2. And that all men have blessings far beyonu their dese.rts. 3. It becomes us to think Jes~ of what we do not or do possess, and more of what we do. 4. Anu to cultivate the Epirit of Christ-the spirit of self-sacrifice and bcnevolence.-T.