xi. 19; Luke vii, 34; John ii. 1-11) show that religion did not require men to be ascetics or monks, Rechabites or Nazarites, but the apostolic writers have made it clear that Christianity is not meats or drinks (Rom. xiv. 17; 1 Tim. iv. 3; Heh. ix. 10), and that while no one has a right to over-indulge himself in either, thereby becoming gluttonous and a wine-bibber, on the other hand no one is warranted in the name of Obristianity to impose on believers such ordinances as-" Touch not, taste not, handle not" (Col. ii. 21). 2. Domestic happiness, "Live joyfully with the wife whom thou lovest all the days of the life of thy vanity" (ver. 9). Marriage is not only bonourablij and innocent (Heb. xiii. 4) as being e. Divine institution (Matt. xix. 4-6), but is one of the purest sources of felicity open to man on earth, provided it be contracted in the fear of God, and cemented with mutual love, As woman was made for man (1 Cor. xi. 9), to be l.tis helpmeet (Gen. ii. 20), i.e. his counterpart and complement, companion and counsellor, equal and friend; so he that findetb a wife findeth a good thing, and obtaineth favour of the Lord (Prov. xviii. 22)-findeth one in whose love he may indulge himself, in whose sympathy he may refresh himself, in whose grace he may sun himself without fear of sin. The notion that a higher phase of the religious life is attained by celibates than by married persons is against both reason and revelation, and is contradicted by the fruits which in practical experience it usually bears. Neither the Preacher nor the great Teacher grants permission to men to live joyfully with unma1Tied females or with other people's wives, but only with their own partners; and neither Old Testament nor New favours the idea that men should take as wives any women but those they love, or should treat otherwise than with affection those they marry (Eph. v. 28). 3. ReligiOU8felicity. Arising from two things. (1) The cultivation of personal purity. "Let thy garments be always wl.tite." Though" white garments" were most probably intended by the Preacher to be a symbol of joy and gla<lncss, they may be used as an emblem of purity, since they are so explained in the 'l'alruud an<l Midrash. (2) The realization of Divine favour. "God now acccpteth thy works," or "God bath already accepted thy works." Here again the Prenchcr's intention wns no doubt to say that such enjoyment as he recommended wns not discommended, but rather distinctly approved of by God; that God did not reject, but from long ngo ha<l accepted, such works as eating and drinking, etc., and hRd shown l.tis mind concerning them by furnillhing in abundance the materials for them. Yet with greater emphasis the Preacher's words will apply to the works of the Christian believer, who with all his activities is accepted in the Beloved (Eph. i. 6), and eotitled to derive thcrefrom an argument, not for sinful indulgence, but for the cultivation of a joyous and holy life. II. A LIFE OF UNWEARIED ACTIVITY. '.!.'he work of a good man ought to be: 1. Deliberately chosen, Voluntarily undertaken, not reluctantly endured; the work of one whose hands have been stretched out in search of occupation. "What- soever thy hand findeth to do." 2. Widely eztended. A good man's labours should not be too restricted either as to number, character, or sphere. "This one thing I do" (Phil. iii. 13) does not signify that never more than one business at a time should engage a good man's attention. The ideal good man should put his hand to every sort of good work that Providence may place in his way (Gal. vi. 9, 10)-at least so far as time and ability allow. 3. Energetically performed. Whatsoever the hands of L\ good man find to do, be should do with bis might. Earnestness e.n indispensable con- dition of acceptable service. Fitful and intermittent, half-hearted nndindiffereut, labour especially in good work, to be condemned (1 Cor. xv. 58). 4. Religiously inspired. A good man should have sufficient reasons for his constant activity. The argument to which the Preacher alludes, though not the highest, but the lowest, is nevcrtlielcs:1 powerful, viz. that this life is the only working season a man bas. "There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest" (ver. 10). '£be inhabitants of the under-world are for ever done with the activities of earth. 'l'he good man no more than the wicked can pursue his schemes when he has vanished from this mundane scene. Hence the urgency of working while it is called to-day (John iii:. 4), Though the Christian has loftier and clearer conceptions of the after-life of the good th1lll Old Testament saints had, the Preacher's argument is not possessed of less, but rather of more, force as an incitement to Christian work, seeing that the "now" of the present life is the only accepted time, and the only day of salvation (2 Cor. vi. 2). Learn: I. The twofold aspect of every true life-as one of receiving and giving, of ECCLESIASTES; OR, THE PRJ<~ACllER. [en. 1x. 1-18.
enjoying and working. 2. The essential connection between these two departments of life-the joy being a necessa.ry condition as well as natural result of all true work, and the work being a n_f'Cess~ry expression and invaluable sustainer of the .joy. 3. The true way of redeeming life-to consecrate its days and years to serving the Lord with gladness, or to rejoicing in God and doing his will.