phase of it which puts anything, however minute, however plausible, however apparently good, between

the heart and Christ. Beware of building on the promises, instead of on the Promiser; beware of being

occupied with the blessing instead of the Blesser. If the mere "blessing" be the object of our lives, we shall

most certainly never attain it: but having the Blesser we have all He can give, and His richest blessing will be

with us without an effort.

Hence, you will observe, here, that it is not the doctrine of Christ's second coming that will do anything for

us, but it is Christ who is coming, on whom this, our purifying hope, is set.

This necessarily keeps the heart in contact with Christ. This contact secures our "abiding in Him" without

striving to abide. This 'abiding' is the source of all fruitfulness and obedience (John xv. 5). Hence the power

of this hope. Even the Buddhists have a saying, that "if you think of Buddha and pray to Buddha you will

become Buddha." So, the one who looks and waits for God's Son from Heaven, will be like Enoch, the

seventh from Adam. He will "walk with God," for he knows that at any moment it may be said of him "he was

not, for God took him." It is easy for superficial readers and thinkers to pronounce the Apostles mistaken in

looking for the Lord in their day. But no one can be "mistaken" who thus realizes the power and blessing of

this purifying hope. The Apostles and early Christians were no more mistaken than the saints who,

yesterday, fell asleep. For their Christian character was, alike, shapen and formed by having their hope "set

on Him." And happy shall we be if we are like them in thus looking for His appearing.

Note now, some of the practical uses which the Holy Spirit makes of this blessed hope in the Word of God.

1. It is a powerful motive with the sinner to make him turn from his evil ways. The command to repent stands

frequently connected with the Lord's coming (Matt. iii. 2; Acts iii. 19, 20; xvii. 30, 31). All the passages which

speak of the nearness of the day of the Lord, its suddenness, its terrors for the ungodly; all appeal

powerfully to the neglector of the great salvation. If this doctrine be really true, it is evident that it is not

merely a question of the uncertainty of life (which is the point of most pulpit appeals), but of the certainty of

Christ's coming. "When once the Master of the House hath risen up and shut to the door," &c. All depends

on this:-- the movement of Christ! while He is seated at God's right hand the door of mercy is open, when

once He is risen up, it will be shut! And yet preachers neglect this powerful motive, and introduce another

which the Scriptures do not urge.

2. Again, why is a man not profited if he "gain the whole world and lost his own soul?" (Matt. xvi. 26). Why?

Because the next verse tells us "FOR the Son of Man shall come in the glory of His Father with His angels

and then shall He reward every man according to his works." That is why. If a man could gain the whole

world, it would be useless for the Lord is coming to judge it.

3. Why is the case of mere professors, who say "Lord, Lord," so hopeless? (Matt. vii. 21) Because the next

verse tells us, that "in that day... then will I profess unto them, I never knew you, depart from Me." That is

4. How does Jesus warn us not to be ashamed of Him and of His words now (Mark viii. 38). By reminding us

in the next verse, that "of him also shall the Son of Man be ashamed when He cometh in the glory of His

Father with the holy angels."

5. What is the true comfort for those who are "troubled" at Christ's absence? Not, you shall die and come to

me, but "I will come again and receive you unto myself that where I am, there ye may be also" (John xiv. 1-3).

6. What is true comfort in bereavement? "Comfort one another with these words." What words? Words

which tell of the reunion of those who have fallen asleep with those who are alive and remain, when the Lord

Himself shall descend from heaven to receive both into His presence. "So (lit., thus, in this manner) shall we

ever be with the Lord" (I Thess. iv. 13-18). The Great Comforter Himself likewise connected true comfort with