Ecclesiastes 7:29, “Lo, this only have I found, that God has made man upright; but they have sought out many inventions.”

The whole scope of this book is to show the vanity of the world, and all things in it. As in the earth itself there is a visible proof that some great convulsion has taken place; so, in everything that is passing upon the earth, there is the clearest evidence imaginable that some great moral change has been effected. It cannot possibly be, that the world, which still bears such innumerable traces of wisdom and goodness in its first creation, should have proceeded from its Maker’s hands in such a state as it now appears.

In fact, the whole world is out of course. The very elements are, on many occasions, hostile to man; and man, in ten thousand instances, is an enemy to himself, to his species, and to his God. And “what is thus crooked, who can make straight?” [verse 13] Who can ward off the effects of all this disorder from his own person or estate? A monarch is the victim of it, no less than the lowest of his subjects; and the saint, no less than the despiser of all true religion.

To what, then, or to whom, shall we ascribe this state of things? The wisest philosophers of Greece and Rome were unable to account for it. But the Holy Scriptures inform us, that the whole creation, as originally formed, was perfect; but sin, entering into the world, effected both a natural and a moral change upon it: so that the man who looks into the Holy Scriptures can solve every difficulty at once, by saying, “Lo, this have I found, that God made man upright; but they have sought out many inventions,” and thereby reduced the world, and everything in it, to the state of disorganization in which it now appears.

In illustration of my text, I shall be led to notice both the primitive and the present state of man, and to show,

I. His uprightness, as formed by God—

We are expressly told, that “God created man after his own image” [Genesis 1:26-27.] When, therefore, man came from his Creator’s hands, he was perfect:

1. In his intellectual faculties—

His mind was light: and in him was no darkness at all, in reference to anything which he was concerned to know. He had a clear knowledge of God, and of his perfections, so far as those perfections were stamped upon the visible creation. The wisdom, the goodness, the power of God, were all apprehended by him, and duly appreciated. He was acquainted also with his own nature, and his obligations to God: seeing the full extent of his duty towards him, as well as all the motives and inducements which he had for the performance of it. Moreover, he saw all these things intuitively, and not by long consideration or rational deduction. They were all stamped upon his very soul, and constantly before his eyes: and he had the same consciousness of them as he had of his own existence.

2. In his moral dispositions—

The Law of God was written upon his heart, that he might know it: and, at the same time, the love of it also was engraved there, so that he had not the slightest inclination to violate it in any one particular. It was no difficulty to him to love God with all his heart and mind and soul and strength: it was the very element in which he breathed: the bent of his soul was wholly towards it. Flame did not more naturally ascend in the atmosphere than did his soul, with all its powers, ascend to God. As dear as Eve was to him, she did not rival God in his affections. Everything was subordinated to his Maker; nor was even a thought entertained in his mind, which had not a direct and immediate tendency to honor him. In a word, he was to God as the impression to the seal: nor was there found one lineament upon his heart which had not been stamped there by God himself.

Had man continued thus, the whole creation would have retained its original constitution. But man fell; and brought a curse upon the whole world [Genesis 3:17]: everything more or less participating in,

II. His obliquity, as deformed by sin—

Man, through the instigation of Satan, desired to be wise as God himself. Not contented with knowing “good,” he would know “evil” also [Genesis 3:5-6.]; little thinking how impossible it was for light and darkness to exist together. Since that first device, whereby he fell, he has “sought out many inventions;” whereby to remedy, if possible, the first evil which he brought upon himself. Thus his descendants seek,

1. How to rid themselves of all restraint from God—

They conceive of God, as resident in Heaven; and as so remote from this vain world, as scarcely to take any notice of it, or concern himself about it. Besides, from a pretended regard for his glorious Majesty, they conceive it far beneath him to notice the affairs of men, so that the language of their hearts is, “The Lord shall not see, neither will the Almighty regard it” [Psalm 94:7.]

But, as they cannot be certain but that he does inspect their ways, they endeavor to get at as great a distance from him as possible. If at any time, by means of the preached word, or by any remarkable providence, he is brought near to them, they endeavor to shut their eyes, and to flee to anything which may assist them in banishing him from their thoughts. To himself they say in effect, “Depart from us; for we desire not the knowledge of your ways” [Job 21:14-15.] And to his servants they say, “Make the Holy One of Israel to cease from before us” [Isaiah 30:11.] It was thus that our first parents acted, when they strove to “hide themselves from God in the midst of the garden,” and thus do sinners of the present day act, fleeing to business and pleasure and company, and anything that may serve to drive the remembrance of him from their minds. And he who could contrive any fresh amusement or employment that should have this effect upon their minds, would be accounted one of the greatest benefactors of the human race. That which is, in fact, their heaviest curse, is sought by them as the richest blessing; namely, “to be without God in the world” [Ephesians 2:12,] and “not to have him in all their thoughts” [Psalm 10:4.]

2. How to make to themselves gods more suited to their taste—

Men feel that they must, of necessity, depend on something outside of themselves for their happiness, since they have no perennial source of it within themselves. But Jehovah is not one in whom they can find delight: hence, as the Israelites made a golden calf, and worshiped it, so these make to themselves objects of supreme regard, to which in heart and mind they cleave, as sources of satisfaction to their souls. Some, like the ignorant heathen, bow down to stocks and stones, and say, “You are our gods” [Hosea 14:3.] Others, with equal, though less palpable, absurdity, set their affections on the pleasures, riches, and honors of this life, making “a God of their belly [Philippians 3:19], or putting their confidence in gold [Colossians 3:5, Job 31:24-25], or “seeking the honor of man, rather than that which comes from God alone” [John 5:44.]

These all, in fact, “forsake the fountain of living waters, and hew out to themselves cisterns, broken cisterns, that can hold no water” [Jeremiah 2:13.]

All, indeed, have not the same pursuit: but all have some “idol in their hearts” [Ezekiel 14:4], which is to them a God: and all “will walk in the name of that God” [Micah 4:5], looking to it for happiness, and confiding in it for support. This is an “invention,” not peculiar to any age or place: it is “sought out,” and carried into effect, by every child of man; there not being a natural man upon the face of the whole earth who does not, in one shape or other, “worship and serve the creature more than the Creator; who is blessed for evermore” [Romans 1:25.]

3. How to hide from themselves their own deformity—

One would suppose that the impiety of this conduct should appear at once to every man who is capable of the least reflection. But men contrive, by various arts, to hide it from themselves. They, in the first place, determinately “call evil good, and good evil: they put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter” [Isaiah 5:20.] Then, not being able to conceal from themselves that they have committed some iniquity, they compare themselves, not with the word of God or with the saints of old, but with people all around them: of these, however, they will select for the purpose those only whom they think not better than themselves: and thus will they satisfy themselves that they are as good as others.

If there are some particular evils, of which their consciences accuse them, they will endeavor to find out some good deeds to put into the opposite scale, and to neutralize the effect of them upon their minds: or, if they cannot easily do this, they will satisfy themselves, that, though their actions have been evil, their intentions have been good: they have injured nobody but themselves; they have good hearts: and what they have done amiss, was not so much their own fault, as the fault of human-nature in general, and of the temptations to which they were exposed, and of the people who were their associates in iniquity.

Thus, as our first parents sought “to hide their nakedness by fig-leaves” [Genesis 3:7], so do all men by nature strive, by every device they can think of, to hide from themselves, and from each other, their real state.

4. How to persuade themselves that all will end well with them at the last—

They will not believe that eternal punishment can ever be inflicted on people for such offences as theirs. They think that God is too merciful to proceed in such a way. And, if he did, what must become of the whole world? All who die, are considered as having gone to their rest; and no one ever once thinks of them as in a state of misery.

Why then should not they, when they die, go to their rest? or what reason can they have to apprehend that any misery awaits them? But, supposing that God’s threatenings were true, they intend to repent at some convenient season; and have no doubt but that a gracious God will avert his displeasure from them, in answer to their prayer. It is possible, indeed, that they may be called away suddenly (as many are), and not have time to realize their good intentions: but then the suddenness of their removal will plead their excuse, and their purposes be accepted as though they had been performed.

Thus, by means of these inventions which men have sought out, they are kept in a constant state of delusion; wearying themselves in the pursuit of vanities which elude their grasp, and filling with vexation both themselves and all around them.

We may see from hence,

1. What is the true intent of the Gospel—

The Gospel is to remedy all this evil, and to restore man to the state of holiness and happiness from which he has fallen. It is to rectify our views of God, and make us see what a great and holy and gracious God he is. It is to make him known to us in the person of his Son, and to fill our souls with admiring and adoring thoughts of his love. It is to bring us also to the knowledge of ourselves, as lost and utterly undone; and to engage our whole souls in the service of our God, as his rightful property, his purchased possession.

Beloved Brethren, this is an invention of God; planned in his eternal counsels; and carried into effect on Mount Calvary: and, if duly received, it will be effectual to dissipate at once all our “inventions.” It will not indeed remove all the evils that abound in the world: there will yet remain much that is “crooked, and that cannot be made straight;” but it will sanctify those evils, and overrule them for our greater good: its operations, however, will be gradual, especially as far as relates to the restoration of the divine image on our souls. We shall be “renewed in knowledge, after the image of Him who created us” [Colossians 3:10.] We shall also be “created, after God’s image, in righteousness and true holiness” [Ephesians 4:24.] But then, in both respects, our light will be progressive, advancing like that of the sun, from its earliest dawn to its meridian height [Proverbs 4:18.] This is the change which the Gospel has wrought on millions of the human race: and that Gospel shall yet be found, by every true Believer to be “the power of God to the salvation of his soul.”

2. How we may know whether it has produced its due effect upon us—

You have heard what it was intended to do; namely, to remove all the obliquity of our fallen nature, and to restore the uprightness in which we were at first created. These are therefore the points for you to inquire into, in order to form a just estimate of your state. Can you say, “I have found this?” And can you further say, that the delusions by which the devil has formerly led you captive, are now dissipated and dispelled? Can you declare yet further, that the intellectual and moral qualities, which man originally possessed, are progressively forming within your souls? Here are marks which may easily be discerned; and which will with great accuracy determine, not only the truth, but also the measure, of the change that has taken place within you.

Alas! alas! on far the greater part of us, it is to be feared, no such change as this has ever taken place at all. The greater part of us still live far from God; still have our affections fixed on things below; still are unhumbled before God; and buoying ourselves up with the vain hopes of future happiness, though there is no one lineament of the divine image formed upon our souls. If this be the case with you, my Brethren, deceive yourselves no longer; but “today, while it is called today, cease to harden your hearts;” and begin to seek the mercy which God has offered you in the Son of his love.

If however, after careful self-examination, you have an evidence of a work of grace upon your souls, then press forward for the attainment of more grace, and for a more perfect restoration to the divine image. If you do this in earnest, then even this present world will be less a scene of confusion to you than it was in your unconverted state; and, in the world to come, the glories of Paradise shall be forever yours. You shall be admitted into the sweetest fellowship with your God; and “be fully like him, because you shall see him as he is” [1 John 3:2.]

Charles Simeon

Ecclesiastes 7:16, “Be not righteous overmuch.”

This is the sheet-anchor of ungodly men. They hate to see a zeal for God and therefore endeavor to repress it. From the days of Cain to this hour, those who have been born after the flesh have persecuted those who have been born after the Spirit [Galatians 4:29.] And when they find that neither contempt nor threatenings will avail anything, they will venture, as Satan before them did [Matthew 4:6.], to draw their weapons from the very armory of God.

It must be confessed, that the sense of this passage is not obvious at first sight; and it has been variously interpreted by commentators. Some have thought it to be the speech of an infidel recommending Solomon. in reply to his observation in the preceding verse, to avoid an excess either in religion or in vice. But it is evidently a serious admonition given by Solomon himself. In verse 15 he mentions two things which had appeared strange to him, namely, Many righteous people suffering even unto death for righteousness sake; and, many wicked people, whose lives were justly forfeited, eluding, either through force or fraud, the punishment they deserved.

From hence he takes occasion to caution both the righteous and the wicked; the righteous, verse 16, not to bring trouble on themselves by an injudicious way of manifesting their religion, or to “suffer as evil-doers;” and the wicked, verse 17, not to presume upon always escaping with impunity; for that justice will sooner or later surely overtake them. He then recommends to both of them to pay strict attention to the advice given them, and to cultivate the true fear of God, verse 18, as the best preservative against wickedness on the one hand, and indiscretion on the other.

This being the sense of the whole passage, we proceed to the consideration of the text; in illustrating which we shall,

I. Explain the caution—

The misconstruction put upon the text renders it necessary to explain,

1. To what the caution does not extend—

Solomon certainly never intended to caution us against loving God too much; seeing that we are commanded to “love him with all our heart, and mind, and soul, and strength” [Mark 12:30.] Nor against serving the Lord Jesus Christ too much; since he “died for us, that we might live to him” [2 Corinthians 5:15.];” and we should be “willing to be bound or even to die for his sake” [Acts 21:13, Luke 14:26.]. Nor against too much purity of heart; for we are required to purify ourselves from all filthiness both of flesh and spirit [2 Corinthians 7:1.], yes, to purify ourselves even as he is pure [1 John 3:3.] Nor could he mean to caution us against too much deadness to the world; for, provided we conscientiously fulfill the duties of our station, we cannot be too much “crucified to the world” [Galatians 6:14.] We should no more be of the world than Christ himself was [John 17:14; John 17:16.] Nor, lastly, did he intend to warn us against too much compassion for souls; for, provided our mode of manifesting that compassion be discreet, it would be well if our “head were waters, and our eyes a fountain of tears, to weep for the ungodly day and night” [Jeremiah 9:1.]

These indeed are things in which the world does not wish to see us much occupied: they would rather that we should put our light under a bushel. But no inspired writer would ever caution us against excess in such things as these. Paul makes the proper distinction between the regard which we should show to carnal and to spiritual objects: “Be not drunk with wine, wherein is excess; but be filled with the Spirit;” because therein is no possibility of excess [Ephesians 5:18.]

2. To what the caution does extend—

An intemperate zeal appears to be the principal thing against which the text is leveled. Too high a conceit of our own wisdom, a hasty persuasion that we are right, and an indiscreet method of fulfilling what we suppose to be our duty, may be found in people who really mean well. Two apostles, from zeal for their Master, would have called fire from Heaven to consume a village that had refused him admission [Luke 9:54.] A third apostle defended his Master with a sword, to the endangering of his own life, and to the dishonor of the cause he had espoused [John 18:10.] Thus do many at this day contend for the truth in private in an unfitting spirit, and go forth to propagate it in public to the neglect of their proper duty, and the injury of the Christian cause [1 Corinthians 7:20.]

A blind superstition may also be fitly comprehended in the caution. This obtained in a very great degree among the judaizing Christians: and still prevails over a great part of the Christian world: would to God we could except even Protestants themselves from the charge! How often do we see a most rigorous regard paid to rites that are of human invention, while the true spirit and temper of Christianity is sadly neglected! Alas! what fiery and fatal contentions have arisen from this source! There is a needless scrupulosity also which ought to be avoided. What schisms has this occasioned in the Church when, on account of one or two things, in which they could not agree, men have rent the seamless robe of Christ into a thousand pieces! What injury have men done to their bodies by penances of man’s device! What trouble and perplexity have they also brought upon their souls by rash vows, and foolish impositions! Such was the spirit against which Paul guarded the Christians at Colosse [Colossians 2:18-23.] And Solomon’s caution against the same will be useful in every age and place.

A self-justifying dependence on our own works is nearly allied to the foregoing evils, and is thought by some to be the more immediate object of Solomon’s censure. But if we allow it not the first place, we may very properly mention it as another mistaken method of displaying our righteousness. Every person is prone to it: and the most upright people need to be cautioned against it, because there is not anything more destructive in its outcome. It deprives us of all the benefit of whatever good we do; yes, it makes even the death of Christ of no effect to us [Galatians 5:4.] We can never therefore be too strongly guarded against it. We may have much zeal of this kind: but it is a zeal without knowledge. Nor is there any salvation for us, unless, like the holy Apostle, we renounce it utterly [Philippians 3:9.]

Having explained at large the import of this caution, we shall,

II. Subjoin some advice—

We fear that, however great occasion there may be to caution sincere people against erroneous methods of exercising their religion, there is far more occasion to exhort the world in general to pay some attention to their duty. Our first advice therefore is,

1. Be truly righteous—

They who are most ready to quote the text, are, for the most part, those who are adverse to the exercise of all religion. And when they exclaim, ‘Be not righteous over-much,’ their meaning is, ‘Be not righteous at all.’ They would be far better pleased to see all walking in the broad road, than to be put to shame by those who are walking in the narrow path. But let no scoffs keep you from the performance of your duty. If the world set themselves against religion, let not that deter any upright soul. Our Lord has taught us to expect that our “greatest foes would be those of our own household.” Let us not be discouraged if we find it so.

Let our inquiry be, What is duty? and, having found that, let nothing turn us aside. Let us not be satisfied with the degree of righteousness which the world approves. Let us examine the Scripture to see what God requires. Let us see how the saints of old served God; and let us labor in everything to “do his will on earth, even as it is done in Heaven.” This is a conduct which will tend, not to our destruction, but salvation. To act otherwise will issue in our ruin; since “Whoever does not righteousness is not of God” [1 John 3:10.] But to walk after this rule is to ensure present and everlasting peace.

2. Be wisely righteous—

“It is good to be zealously affected always in a good thing;” and to “maintain a conscience void of offence towards both God and man.” But we are far from recommending a wild inconsiderate regard for religion. We ought to exercise a sound judgment in all things. “I Wisdom,” says Solomon, “dwell with Prudence” [Proverbs 8:12.] There is certainly much room for discretion in the performance of our duty even towards God himself. We may so reprove a fault as to harden those whom we endeavor to reclaim, and, by casting pearls before swine, may cause them to turn again and rend us [Matthew 7:6.] We may exercise our Christian liberty so as to cast a stumbling-block before others, and destroy the souls whose salvation we ought to seek to the uttermost [1 Corinthians 8:11.]

Many things may be “lawful which are not expedient.” We should therefore consult times, people, places, things [Ecclesiastes 8:5]; and “walk in wisdom toward those who are outside.” Our determination should be, “I will behave myself wisely in a perfect way” [Psalm 101:2.],” And our prayer should be, “O give me understanding in the way of godliness. In every part of our conduct we should be circumspect, that being “blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, we may shine among them as lights in the world.”

Thus should we unite “the wisdom of the serpent with the harmlessness of the dove” [Matthew 10:16.] And in so doing we shall both adorn our holy profession, and “put to silence the ignorance of foolish men.”

3. Be righteous enough—

There is more danger of defect, than of excess in this pursuit. Indeed wherever you are truly righteous, it is not possible to be righteous overmuch. We are to “walk as Christ himself walked,” and to “be perfect even as our Father who is in Heaven is perfect.” Have you attained much? be thankful for it, but go forward. If you were as holy as Paul himself, you must “not think you have already attained, or are already perfect—but, like him, you must forget the things that are behind, and reach forward unto that which is before, and press toward the mark, for the prize of the high calling of God in Christ Jesus.” The higher you are in grace, the richer will you be in glory.

Begin then, all of you, to “run the race that is set before you.” The prize is worth all your care. Lose it not for want of due exertion. But “laying aside every weight, and the sin that does most easily beset you, run with patience your appointed course, looking unto Jesus the author and finisher of your faith,” and let your constant motto be, “This one thing I do” [Philippians 3:13.]

Endeavor, every step you take, to walk in the fear of God. This is the advice of Solomon himself [verse 18]; nor can there be any better preservative against extremes than this. By this you will be kept from the undue bias of fleshly wisdom, and from consulting with flesh and blood: by this you will be enabled to maintain your conduct in the world with “simplicity and godly sincerity.” Cultivate this, and the path of duty will be clear: cultivate this, and you will never lose the promised reward.

Charles Simeon

Ecclesiastes 7:12, “Wisdom is a shelter as money is a shelter, but the advantage of knowledge is this: that wisdom preserves the life of its possessor.”

To have our minds well regulated in reference to religion is most desirable. There is, in reality, no discordance between the duties which we owe to God and to man; or between our callings as men, and our callings as Christians. The things which relate to this world demand our attention, as well as those which relate to a future state. If, on the one hand, our worldly pursuits ought not to thrust out religion; so neither, on the other hand, should our pursuit of heavenly things lead us to neglect any part of our worldly occupations.

God has said, “Six days shall you labor; but the seventh day you shall keep holy to the Lord.” This shows, that we then only perform our duty aright, when we comprehend in our daily services a well-regulated devotion to the concerns of time, and to the interests of eternity.

The two great objects of general pursuit are “wisdom, and money.” The one is followed only by a select portion of the community; the other is sought by all; but, whichever of the two any man affects, provided he give to heavenly pursuits the chief place, he does right to prosecute it with zeal and diligence: being “not slothful in business, and yet fervent in spirit, serving the Lord” [Romans 12:11.] This combination of duties is spoken of in our text: for the elucidation of which, I will show,

I. The excellency of wisdom above riches.

We are here told, that both wisdom and money are good in their place.

Both the one and the other of these are “a defense,” or, as the word imports. “a shadow.” Now, as a shadow affords to people a protection from the heat of the solar rays, so do wisdom and money screen him from many of the calamities of life, and afford to him many sources of enjoyment, of which those who are not possessed of them are deprived.

Money will enable a person to choose his employment in life, while the most menial and painful offices are left for those who are not able to choose for themselves. It provides also many comforts, to which the poor are altogether strangers. In a time of sickness, especially, its use is felt; for, by means of it its possessors often obtain relief, for the want of which their poor neighbors are left to sink.

Just so, wisdom also brings with it very extensive benefits, in that it elevates the character, and qualifies a man for stations, to which, from birth, he was not entitled to aspire. It provides, also, good occupation for the mind. Thus it protects him from that state of degradation to which many, for want of it, are reduced; and from that listlessness which induces people of an uncultivated mind to betake themselves to some evil employment for the sole purpose of getting rid of time.

True, indeed, neither wisdom nor money can protect us from every evil: disease or accident may assault one person as well as another: nor can they afford entire protection under any circumstances, any more than a shadow can altogether remove the heat of the atmosphere. But, as a shadow, they may screen us from much evil, and alleviate many pains which they cannot entirely ward off.

Wisdom has an excellency far above money.

Wisdom is more our own than money, which soon “makes itself wings and flies away.” In many respects, also, has it a tendency to promote our welfare in life, beyond money. Riches rather contract the mind than enlarge it; whereas wisdom expands the mind, and dispels that conceit and insolence which characterize a purse-proud man. Money, too, when not combined with wisdom, leads a man into every species of dissipation and folly, and opens to him temptations to every kind of sensual indulgence. But wisdom provides for his mind such occupations as place him at a distance from temptation, and especially when his facilities for profuse expenditure are on a contracted scale. And thus the man of wisdom moves in a far safer and happier sphere; his pleasures being more refined, and his employments more innocent.

I may further observe, that riches render us a prey to designing men; and subject us to many vexations, to which less opulent people are but little exposed; whereas wisdom holds not forth any such baits to dishonest and designing men; who, if not disposed to join with us in our pursuits, will leave us, without interruption, to prosecute our own. Nor is it the least excellence of wisdom that it induces thoughtful habits, which are favorable to sobriety, to meditation, and to a candid investigation of conflicting interests: while money rather tends to dissipate thought, and to fix the mind only on present indulgences.

In a word, money, without wisdom, tends to the destruction of life; whereas wisdom, freed from the temptations of wealth, tends rather to the presentation of life, and to the securing of that equanimity which, to a worldly man, is the main source of comfort in the world.

While we thus acknowledge that both wisdom and money have, though in different degrees, their respective excellencies, we are constrained to maintain,

II. The excellence of spiritual wisdom above them both.

The benefit ascribed to wisdom in the latter clause of my text necessarily leads our thoughts to a different kind of wisdom from that which is mentioned in the former clause. And we find the same distinction made by the Prophet Jeremiah: “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might: let not the rich man glory in his riches: but let him that glories glory in this, that he understands and knows me, that I am the Lord, who exercise loving-kindness, judgment, and righteousness in the earth” [Jeremiah 9:23-24.] Here is a spiritual wisdom spoken of, which infinitely exceeds all that the wisest or richest of unenlightened men can possess. To make this clear, let it be remembered,

1. A man may possess all the wisdom and all the riches of the world, and yet be spiritually dead; but the smallest measure of spiritual wisdom “gives life to them that have it”.

The manna which God gave by Moses to the Israelites in the wilderness supported life, but could not give it: whereas our Lord and Savior, whom that manna typified, gives life to all who believe on him [John 6:47-51.] Now spiritual wisdom consists in the knowledge of Christ; as Christ himself has said, “This is life eternal, to know you the only true God, and Jesus Christ whom you have sent” [John 17:3.] And if we be but “babes in Christ,” still “have we passed from death unto life,” and “have become new creatures in Christ Jesus” [2 Corinthians 5:17.]

2. Wisdom and riches too frequently lead men to self-confidence and creature-dependence; whereas spiritual wisdom invariably humbles the soul, and leads it to seek its all in Christ.

A life of faith in the Son of God is the very essence of all spiritual wisdom [Galatians 2:20.]

3. By carnal wisdom, and by wealth, men are often betrayed into a contempt of all religion; whereas spiritual wisdom brings with it such a love to religion as gradually transforms the soul into the divine image.

Yes, in truth, faith, if genuine, will “purify the heart” [Acts 15:9.];” and “he who has a hope in Christ will purify himself, even as he is pure” [1 John 3:3.]

4. A man possessing wisdom and riches in their utmost extent, may perish; but a man that is wise towards God, is made “wise unto salvation” [2 Timothy 3:15.]”

Hence it was that Paul, who in his unconverted state possessed a very abundant measure of these earthly talents, “considered them all but as dross and dung, in comparison of the excellency of the knowledge of Christ” [Philippians 3:7-8.]

And hence Moses, also, who had attained all the learnings of the Egyptians, and was next in power to the king upon the throne, regarded it all as unworthy of a thought, not only for the crown of Christ, but in comparison to his cross; “esteeming the reproach of Christ greater riches than all the treasures of Egypt” [Hebrews 11:26.] Yes, spiritual wisdom “has the promise of the life that now is, and of that which is to come” [1 Timothy 4:8,]” and fully merits that high encomium which the wisest of men has bestowed upon it [Proverbs 3:13-18.] “Whoever finds it, finds life, and shall to all eternity obtain favor of the Lord” [Proverbs 8:35.]

Let us then learn,

1. To form a correct estimate of all that is before us.

Earthly things are not to be despised. Religious people just emerging from darkness unto light, are apt to pour contempt on wealth as if it were good for nothing, and greatly also to undervalue even intellectual attainments. But we should give to everything its due. Even to money are we indebted for numberless comforts, and to wisdom for much more; because to men’s progress in science we owe those very things which money enables us to procure. Doubtless, in comparison of spiritual attainments, those which have respect only to the things of time and sense are of but little value. We may say of the moon and stars, that they are of small utility to us in comparison to the sun: but this does not render them of no value in themselves. The heavenly bodies possess great beauty and utility, notwithstanding they are eclipsed by the sun: and the true way to judge of their value to us is, to consider how painful the loss of them would be. So, while to heavenly things we ascribe, as we ought to do, a paramount importance; let us remember, that, for the purposes of this life at least, those things which are mainly regarded by the unregenerate, are, in their place, deserving also the attention of the godly. We may say of them, as our blessed Lord does of some other things of subordinate importance, “These things ought you to do, and not to leave the other undone.”

2. To seek everything according to its real importance.

When it is said, “Labor not for the food that perishes, but for that which endures unto everlasting life”—we are not to take the expressions absolutely, but only comparatively; exactly as when it is said, “I will have mercy, and not sacrifice.” I say, then, to those who are engaged in worldly business, Follow it diligently: and to those who are prosecuting any department of science, Strive to excel in it. “Whatever your hand finds to do, do it with all your might” [Ecclesiastes 9:10.] The point on which I would entertain a jealousy is, “the placing of your affections on anything here below; for they are to be reserved exclusively for things above” [Colossians 3:2.]

But I am aware that there is great reason for caution on this head. I well know how easy it is to enter with zeal into earthly pursuits; and how difficult to maintain the same ardor in the prosecution of heavenly things. Let me then remind you, that, whatever importance you may assign to the things of time and sense, they have no real importance, by reason of the superior importance of the things which are spiritual and eternal. These must occupy the whole soul, and engage all its powers. We must “run as in a race;” and “strive as for the mastery;” and fight as for our very lives: and we may rest assured, that the crown of victory that shall be awarded to us, will recompense all the labors we have endured in the prosecution of our duty, and in the service of our God.

Charles Simeon

Ecclesiastes 7:10, “Do not say: ‘Why were the old days better than these?’ For it is not wise to ask such questions.”

In the writings of Solomon we find many maxims, which, if uttered by an uninspired man, would be controverted; but to which, as suggested by inspiration from God, we submit to without gainsaying. That which is delivered in the passage before us does not, at first sight, carry its own evidence along with it. But the more it is investigated, the more will it appear to be a dictate of sound wisdom, and worthy of universal acceptance. That we may derive from it the full benefit which it is calculated to impart, let us consider,

I. What is the inquiry which is here discouraged? “Do not say: ‘Why were the old days better than these?’ For it is not wise to ask such questions.”

It is not every comparison of existing circumstances with the past, that is here reprobated—

In many situations we may, with the utmost propriety, institute an inquiry into the reasons of any change which may have taken place.

A man, in relation to his own temporal concerns, would be very unwise if he neglected to do so. Suppose, for instance, his business, which was formerly in a very prosperous state, has failed—can we condemn him for inquiring into the occasion of that failure? Would we not think him worthy of severe blame if he did not labor to find out the cause of this change in his circumstances, in order, if possible, to apply a remedy before it was too late?

Nor is all inquiry precluded in relation to the concerns of the nation. If there has been a plain and visible decline in the national prosperity, all who are affected by it are entitled, with modesty, to inquire whence that decline has arisen; and to express to those who are in authority their sentiments respecting it; and to point out what they conceive to be the most judicious and effectual means of remedying the existing evils.

In reference to the concerns of the soul, to neglect such inquiries would be the height of folly and wickedness. Suppose a person to have formerly walked with God, and experienced much of His presence in his soul, and now to have become destitute of all spiritual life and comfort—should not he ask, “Why were the former days better than these?” Yes, to examine into this matter is his bounden duty. The Apostle says, “Let a man examine himself.” The Lord Jesus counsels the Ephesian Church, when they had left their first love, to “remember from whence they had fallen, and to repent, and do their first works” [Revelation 2:5.]

So that it is clear, that the prohibition respecting such inquiries is not universal, but must be limited to such occasions as Solomon had more especially in view.

The comparisons which are here discouraged, are those which are the mere effusions of discontent.

In every age, discontented men have been forward to make this inquiry, “What is the cause that the former days were better than these?” They make no endeavor to ascertain the correctness of their sentiments; but, taking for granted that they are right, they demand the reason of so strange a phenomenon. Now it is a curious fact, that this is the habit of discontented men in every age. Those who are now advanced in life, can remember, that, in their early days, the very same clamor was made by discontented men as at this hour. And, if we go back to every preceding generation, we shall find the same complaints respecting the deterioration of the times. But we shall never arrive at that time, when the people confessed themselves to be in that exalted state in which our imaginations place them.

Certainly, if ever there was a time and a place that might be specified as that happy era when there was no occasion for complaint, it was the state of the Jews in the days of Solomon; for, in respect of peace and prosperity, there never was a nation to be compared with the Jews at that time. Yet, behold, it was at that time, and under those circumstances, that the reproof was given: “Do not say: ‘Why were the old days better than these?’ For it is not wise to ask such questions.”

Hence, then, we see what is the inquiry which Solomon discourages: it is that which has no just foundation, and which is the offspring of spleen and discontent.

These distinctions being duly adverted to, we are prepared to see,

II. Why the making of the inquiry is unwise.

I will assign two reasons:

1. It is an unwise inquiry, because it is erroneous in its origin.

It is not true that former times, on a large and extended scale, were better than these. Improvements may have been made in some respects, and matters may have been deteriorated in others; or particular people and places may be in less favorable circumstances now than formerly. Yet times have been much alike in all ages. There is in every time a mixture of good and evil. To every man this is a chequered scene. There are no people loaded with unqualified good, nor are there any oppressed with unmitigated evil. But men know of former times only by report, and by very partial report too. Whereas, existing circumstances they know by actual experience. Moreover, they are more observant of one evil, than of a hundred blessings.

In relation to our own times and country, the very reverse of what is here assumed is true. Never did the nation stand higher amidst the nations than at this day [1822.] Never was civil liberty held more sacred, or better regulated for the good of the community. Never did religion flourish in a greater extent. Never was there such a combination of all ranks and orders of men to diffuse religion and happiness over the face of the earth. Never were the wants and necessities of human nature provided for in such a variety of forms. There is not a trouble to which humanity is exposed, but societies are formed to prevent or to alleviate its pressure. Never were the blessings of education so widely diffused. In a word, such is the increase of all that is good among us, and such the efforts making to extend it over the face of the whole earth, that, instead of looking to former times as better than our own, we may rather hail the approach of the millennial period, when the Messiah himself shall reign, and diffuse peace and happiness over the face of the whole earth!

2. It is an unwise inquiry, because it is pernicious in its tendency.

What is the tendency of this inquiry, but to hide from our eyes the blessings we enjoy, and to magnify in our minds the evils we endure, and to render us dissatisfied even with God himself? It is notorious, that those who are most clamorous about the comparative excellence of former times, pass over all our present mercies as unworthy of notice! Nothing has any attraction for them, but some real or supposed evil. Their aim is to diffuse the same malignant feeling throughout the whole community. And, though in their own immediate purpose they do not intend to complain of God himself, they do so in effect—for it is his providence that they arraign, and his dispensations that they incriminate [Exodus 16:7, Numbers 14:27.] “There is not evil in the city, any more than good, but God is the doer of it” [Amos 3:6.]” And it were far more likely to be rectified through personal humiliation before him, than by intemperate and factious clamors against his instruments.

In the midst of such complaints there is not a word to call forth gratitude to God, or even submission to his holy will. There is . . .
no recollection of our ill deserts,
no admiration of God’s tender mercies,
no encouragement to praise and thanksgiving.

Nothing but murmuring is uttered, and nothing but discontent is diffused. Whether, therefore, men consider their own happiness, or the happiness of the community, they will do well to abstain from this invidious inquiry. If at any time they feel disposed to make it, to ascertain, in the first instance, that the grounds of their inquiry are just.

III. A word of ADVICE shall close the present subject.

1. Instead of complaining of the times, let us all endeavor to make them better.

Much is in our power for the improvement of the worst of times. It must be expected, in this distempered world, that troubles of some kind or other will arise—they cannot be wholly averted from individuals, or families, or nations. “Here on earth you will have many trials and sorrows” [John 16:33.] But if all ranks of the community would unite, as they might well do, to lighten the burdens of each other, and to contribute, according to their respective abilities, to the happiness of the community—we would have little occasion to complain of present times, and none at all to institute invidious comparisons with former times.

2. Let us seek that which will render all times and seasons happy.

True religion is a cure and antidote to every ill, whether of a public or private nature. Among those who were endued with piety in the Apostolic age, you find none who were murmurers and complainers. Their habit of mind is better expressed by those words of the Apostle, “I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through him who gives me strength. ” [Philippians 4:11-13.]

Having tasted of redeeming love, they had become comparatively indifferent to everything else. Whatever they possess, they account an undeserved mercy. Whatever they lack, they regard as scarcely worthy of a thought. They know that “all things shall eventually work together for their good.” They are hidden in the secret of their Savior’s presence; and while the minds of others are agitated with violent and malignant passions, theirs are “kept in perfect peace.”

This, then, I would earnestly recommend to you: Let your first concern be about your own souls. Seek for reconciliation with your offended God; and endeavor to walk in the light of his countenance. Then, whatever others may do, you may look forward to better times, when all troubles shall have fled away, and your happiness be unalloyed in the bosom of your God!

Charles Simeon

Ecclesiastes 7:4, “The day of death is better than the day of one’s birth. It is better to go to the house of mourning, than to go to the house of feasting.”

In order to learn what loss we have sustained in our intellectual powers through the introduction of sin into the world, it is not necessary for us to investigate the mysteries of our holy religion, which exceed the comprehension of any finite intelligence. We need only look to the ethics that are revealed to us in God’s blessed word; and we shall see, even in them, that darkness has veiled the human mind, and there is an utter contrariety between the sentiments of fallen man and the plainest declarations of Almighty God.

Take, for instance, the declarations which precede my text: “The day of death is better than the day of one’s birth. It is better to go to the house of mourning, than to go to the house of feasting” and “sorrow is better than laughter.” Will anyone say that these aphorisms are agreeable to the general apprehension of mankind? Is there not, on the contrary, something in them extremely paradoxical, and, at first sight, almost absurd? Yet are these sentiments unquestionably true, as are those also which my text records: “The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.”

It shall be my endeavor,

I. To confirm these different positions—

It is not Solomon’s intention to say that a wise man can never go to the house of mirth, any more than that a fool may not sometimes go to the house of mourning. The question is not, To which of the places these different characters may occasionally go; but, To which of them their “hearts” are inclined. Let us then inquire,

1. Where is the heart of the wise?

We hesitate not to say that a man who is taught of God, and made wise unto salvation, has “his heart in the house of mourning;” and that for the following reasons:

First, his heart is in the house of mourning, because he there learns the most invaluable lessons. There he sees what the lot of fallen man is, “He is born to trouble, as the sparks fly upward.” He sees, also, what may speedily become his own lot, for “he knows not what a day or an hour may bring forth.” He sees how vain and empty are all earthly things; in that not all the wealth or honor that ever was possessed by man can either avert calamity, or assuage the pain arising from it. Above all, he sees the excellence of true religion, which can apply a balm to every wound, and turn tribulation itself into an occasion for joy! [Romans 5:3.]

Next, his heart is in the house of mourning, because there he has scope for the exercise of the holiest feelings of his soul. There is compassion excited towards his suffering fellow-creature, and sympathy with him in his afflictions. True, these feelings are in some respects painful: but there is in them something so exquisite and refined, that they afford, if I may so speak, the sublimest pleasure of which the human mind is capable. These feelings assimilate us, in a very eminent degree, to our God and Savior, who “is touched with the feeling of our infirmities” [Hebrews 4:15],” and “in all our afflictions is himself afflicted” [Isaiah 63:9.]

Nor can the sufferings of a fellow-creature be seen without exciting in our bosoms thanksgivings to God, who has been pleased to withhold his chastening rod from us, and to make us his honored instruments of imparting comfort to our afflicted brethren. This also, though not attended with any ebullition of joy, is a very sublime and delightful feeling; not unlike to that of Joseph, when his affections yearned for his brother Benjamin, and a prospect was opened to him of making his own advancement an occasion of benefit to his whole family: “He made haste, and sought where to weep; and entered into his chamber, and wept there” [Genesis 43:29-30.]

A still further reason why his heart is in the house of mourning is, that there he meets, and enjoys, and honors God. God has said, that “he meets those who rejoice in working righteousness” [Isaiah 64:5.] And, truly, he fulfills this word in a more especial manner to those who abound in works of mercy, because he considers himself as the object of that love, wherever it is exercised, and in whatever it is employed [Matthew 25:35-36.]

I will appeal those who have frequented the house of mourning, whether they have not often found God more present with them there, than even in their own chamber. In truth, God is honored there with more than common tributes of acknowledgment. There he is referred to as the All-wise Disposer of all events, and as the gracious Father who corrects only in love and for his people’s good. There, too, he is set forth in all his glorious perfections, and especially in all the wonders of redeeming love. There he is invariably set forth as the author of the very good which is at that hour dispensed to the troubled soul; so that the creature, his instrument, is overlooked, and he alone is glorified.

Say then, brethren, whether here is not ample reason for the preference shown to “the house of mourning,” and whether he is not truly wise, whose heart has dictated such a choice as this?

In contrast with this, we ask,

2. Where is the heart of the fool?

It is “in the house of mirth.” And why?

One reason is that there he is enabled to forget himself. Men do not like to reflect upon their own state before God, and they account anything desirable which can dispel unwelcome thoughts, and furnish a pleasing occupation for their minds. Hence it is that all places of amusement are so thronged.

Hence it is that even the house of God is made to administer to our satisfaction; the irksomeness of prayer being rendered tolerable by the fascinations of music, and the charms of eloquence. Hence, too, everyone who can devise a new expedient for preventing time from hanging heavy on our hands, will be sure to gain our patronage, and be welcomed and rewarded as a public benefactor.

Another reason is, that the fool there finds what is most gratifying to his corrupt taste. One has an appetite for conviviality and licentiousness. Another desires the more decent gratifications of music, and dancing, and such like. Another, more elevated in the scale of being, desires rather the intellectual and refined pleasures of science and philosophy. But each is an epicure in his way; and, though their pursuits are different, each in his own line is as insatiable as the other. He is never weary of his favorite pursuit. He desires to be amused; and makes the gratification of his own particular taste the end of all his studies and pursuits. In a word, he lives only to have his own taste gratified, and to administer to the gratification of those who are like-minded with himself. Wherever he can attain these ends, there his heart is, and there his most select abode.

But there is yet another reason for his preference of “the house of mirth”—he finds himself countenanced in his neglect of God. Every man has a secret consciousness that he ought to seek after God in the first place, and to postpone every other duty and enjoyment to that. But when he sees others as remiss in this duty as himself, he comforts himself with the thought that he is no worse than others. He has the hope that God will never mark with his displeasure what is so generally regarded as innocent and inoffensive.

At all events, he finds nothing to reproach him there. “In a house of mourning” he would see many things repugnant to his desires and habits. For even a fool there puts on, for the time, the semblance of wisdom; and assents to the truth, that the care of the soul is the one thing needful. But “in the house of mirth” all that he either hears or sees bids him to be of good courage, and not to question for a moment the approbation of his Judge.

I think that the positions in my text are now made sufficiently clear; so that we may with propriety proceed,

II. To point out their bearing on the Christian’s life and conduct—

These principles may doubtless he pressed too far, and they are then carried to excess, when they are regarded as prohibiting all friendly fellowship with the ungodly world; for our blessed Savior himself honored with his company a wedding feast, and a feast, too, that was provided for him by an ignorant and unhumbled Pharisee. But, taking these different positions with such a latitude as both reason and Scripture will fairly admit, the least that we should learn from them is,

1. To be on our guard against acquiescing too easily in popular opinions—

From the positions which we have just considered, the carnal mind revolts. Yet, not only are these positions confirmed by our blessed Lord, but they are expressed by him in far stronger terms than by Solomon himself. “Blessed are the poor in spirit; blessed are those who mourn; blessed are those who weep now; blessed are you when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man’s sake. But woe unto you who are rich; woe unto you who are full; woe unto you who laugh now; woe unto you when all men shall speak well of you.”

It is obvious that light and darkness are scarcely more opposite than these declarations are to the sentiments and habits of the world at large. But are we therefore to question the truth of them, or to refuse submission to them? No, we are to regard the Scriptures as the only authorized standard of opinion; and to them must our sentiments be conformed. Even if the whole world combines to reprobate what the Scriptures enjoin, we must not be deterred from following what God prescribes; but must boldly say, “Let God be true, but every man a liar” [Romans 3:4.]

2. We should learn to take eternity into our estimate of present things—

In the passage just cited from the Sermon on the Mount, we see that every declaration of our blessed Lord is founded on the aspect which our present state has upon the eternal world. And I would ask, What would the Rich Man and Lazarus now think of the condition in which they were each placed when in this lower world? Would carnal mirth be commended by the one, or temporal distress be deprecated by the other, in such terms as the spectators of their widely different condition were once accustomed to use respecting them? Methinks the enjoyments and sufferings of time would be deemed by them scarcely worthy of a thought; and eternity would swallow up every other consideration.

And so it will be with us, before long. Indeed, even at this present moment, every man’s conscience bears witness to this truth, however in the habits of his life he may contradict it. I cannot therefore but entreat all to consider what will be their views of present things, when they shall have left this transient scene; and to regulate their judgment now by what they believe to be the uniform tenor of God’s word, and the full conviction of every creature, whether in Heaven or in Hell.

3. We should learn to examine well the tendencies and inclinations of our hearts—

In the prospect of death and judgment, men may be led to adopt sentiments which they do not cordially approve, and to follow a conduct in which they have no delight. I ask not. then, what you either say or do under such circumstances. I ask not whether you put a force upon your inclinations, abstaining from indulgences in which you would be glad to revel, and performing services from which you would gladly be excused: I ask, What are the pursuits which your heart affects? What is your real and predominant taste? and what is the employment in which you chiefly delight? I need not say what would be the taste of an angel, if he were sent to sojourn here: nor need I tell you what was the taste of our blessed Savior and his holy Apostles: of these things no one of you can entertain a doubt. This, then, I say, Seek now to be, what before long you will wish you had been: seek to be in heart, what you are bound to be in act. It is by the inward dispositions of your souls that you will be judged in the last day. What if, like Doeg. you were “detained before the Lord.” if yet you had no pleasure in the service of your God? Would your worship be pleasing and acceptable to God? No: “your heart must be right with him.” if you would either please him here, or be accepted of him hereafter. To every one of you, therefore, I say, Inquire not where your bodies are but where your hearts: “for as a man thinks in his heart, so is he” [Proverbs 23:7.],”

4. We should learn to conform ourselves to the suggestions offered in our text—

Let not anyone think them too strong, or that the conduct which they recommend is too self-denying. I have already shown that the same things are spoken by Christ himself; and I must further observe, that the whole tenor of God’s blessed word suggests and enjoins the same. “Love not the world, neither the things that are in the world: if any man loves the world, the love of the Father is not in him: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world” [1 John 2:15-16.] What is there “in the house of mirth” which is not here proscribed?

Again, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom (or by which) the world is crucified unto me, and I unto the world” [Galatians 6:14.] Think at how low a rate the world esteems an object that is crucified—a man in the very article of death upon a cross. Surely, if these and other passages of the same tendency be duly weighed, there will be no difficulty in apprehending the true import of my text, nor any doubt upon our minds, which of the two objects before us should be preferred.

Let this preference, then, be seen in the whole of of our life and conduct. I say not, that we should never go to “the house of mirth,” but only that, our heart should not be there; and that, if called there by any peculiar occurrence, we should go, not as those that would be at home there, but as physicians to a hospital, where they desire to do all the good they can, but are glad to come away again, and to breathe a purer atmosphere.

Well do I know that it is not in the power of all to visit the abodes of misery, and to spend their time in administering to the necessities of the poor. But, where these offices can be performed consistently with the duties of our own peculiar sphere, they are most pleasing in the sight of God, and greatly profitable to our own souls. But those who cannot embark to any extent in the office of visiting the afflicted, may yet facilitate the execution of it in others by their liberal contributions. And if, from the peculiarity of our engagements, we are so circumstanced, that we cannot personally frequent “the house of mourning,” let us at least show that our hearts are there; and that we have no occupation more congenial with our minds, than to “rejoice with them that rejoice, and weep with them that weep.”

Charles Simeon

Ecclesiastes 5:4-5, “When you vow a vow unto God, defer not to pay it; for he has no pleasure in fools; pay that which you have vowed. Better is it that you should not vow, than that you should vow and not pay.”

The offering of vows was extremely common under the Mosaic dispensation; and many laws were instituted in relation to them. By them people bound themselves to the performance of certain things which were not specifically appointed of God. Some were conditional, and depended on some mercy which should be previously bestowed by God [Genesis 28:20-22. 1 Samuel 1:11.] Others were absolute, and to be performed by the people at all events. Respecting vows made by people who were under the government of others, especial provision was made, under what circumstances, and to what extent, they should be binding [Numbers 30:3-15.] In cases where the vows themselves were not lawful, the person sinned, whether he performed them or not [verse 6.]; and in some cases at least, the violation of them was less criminal than the observance [Matthew 14:6-10. Acts 23:12.] But where they were not in themselves contrary to any command of God, there they were to be punctually fulfilled, and without delay.

We propose, on the present occasion, to consider the duties which are binding upon us independently of any vows which we may make respecting them.

They arise from our very relation to God as his creatures, and more especially as his redeemed people. The potter is undoubtedly entitled to the use of the vessels which his own hands have formed. Even if our services were ever so painful, we should have no right to complain: “the thing formed could not, under any circumstances, presume to say to him that formed it, Why have you made me thus?” [Romans 9:20.] But, as we have before observed, the whole of what we have taken upon ourselves is a truly reasonable service; and therefore it would be the height of impiety to hesitate for a moment in giving up ourselves unreservedly to God.

But God has redeemed us also, and that too by the blood of his only dear Son, “We are not our own; we are bought with a price; and therefore we are bound from this consideration also to glorify God with our bodies and our spirits, which are his.” It is not optional with us, whether we will surrender to him what he has so dearly purchased. We cannot withhold it; whether we make any vow respecting it, or not, we are equally bound to employ all our faculties for God.

To bind ourselves to these things by solemn vows is a truly and properly evangelical duty.

Some would imagine this to be a legal act—and if we were to engage in it with a view to establish a righteousness of our own, or with an idea of performing our duties in our own strength, it would then indeed be legal. But if, in humble dependence on divine aid, we devote ourselves to God, it is no other act than that which God himself has specified as characterizing his people under the Gospel dispensation [Isaiah 19:21.] The very manner in which this act shall be performed is also specified; and it is particularly foretold, that all who are duly influenced by Gospel principles shall animate one another to the performance of it [Jeremiah 50:4-5.]

Such then are the vows which we have made: they are comprehensive indeed, but highly reasonable, and relating only to things which are in themselves necessary.

We now proceed to notice the importance of performing our vows.

But how shall this be painted in any adequate terms? In it is bound up,

1. Our comfort in LIFE—

Many foolishly imagine that a life devoted unto God must be one continued scene of melancholy. But is not the very reverse declared in Scripture? “The work of righteousness is peace,” says the prophet;, and “the effect of righteousness is quietness and assurance forever.” Yes, “Godliness has the promise of the life that now is, as well as of that which is to come.” We will venture to appeal to the consciences of all, whether even the greatest despisers of religion do not think that truly pious people are happier than they? In the very nature of things it must be, that those who are delivered from the tyranny of their lusts are happier than those who are yet slaves of sin and Satan. Their minds must be more tranquil, and their consciences more serene.

But if we take into the account, that God “will manifest himself to his faithful servants as he does not unto the world,” and “shed abroad his love in their hearts,” and “fill them with a peace that passes understanding, and joy that is unspeakable,” we can have no doubt but that religion’s ways are ways of pleasantness, and that “in keeping God’s commandments there is great reward.” In proof of this, we need only see with what delight David contemplated the paying of his vows to God [Psalm 22:25; Psalm 66:13-14.] The more we resemble him in the ardor of his piety, the more shall we resemble him also in the sublimity of his joys.

2. Our hope in DEATH—

What must be the prospects of an ungodly man in his dying hour? When he looks back upon all his duties neglected, and his eternal interests sacrificed to the things of time and sense—what must he think of the state to which he is hastening? He may try to comfort himself with his own vain delusions; but he will feel a secret consciousness that he is building on the sand. Hence it is, that those who will not give themselves up to God, are so averse to hear of death and judgment. They know that, if the Scriptures are true, and God is such a God as he is there represented, then they have nothing to expect but wrath and fiery indignation. It is the godly alone who can feel composed and happy in the near approach of death. They, when the time of their departure is at hand, can look forward with joy to “that crown of glory which the Lord, the righteous Judge, shall give to them.” “Mark the perfect man, and behold the upright; for the end of that man is peace.”

3. Our welfare in ETERNITY—

“God will surely put a difference between those who served him here, and those who served him not.” Hear what Solomon says to us in the text: “When you vow a vow unto God, defer not to pay it—for God has no pleasure in fools.” No indeed; God can have no pleasure in those who never delighted themselves in him. How is it possible that he should receive to his bosom those who spent their whole lives in rebellion against him? He shows his abhorrence of them by the very name whereby he designates them in the words before us—He calls them “fools,” and will leave them to reap the bitter fruits of their folly.

We may see how indignant God was against Zedekiah for violating a covenant whereby he had engaged to hold the kingdom of Judah as tributary to the king of Babylon [Ezekiel 17:11-21.] What indignation then must He feel against those who have violated all their engagements with him! If the neglect of vows made by compulsion to an oppressive enemy be so criminal—then what must be the neglect of vows voluntarily made to the Most High God! But we need not collect this in a way of inference; for God himself has expressly told us, that we must pay our vows to him; that we must do it without delay; that if we defer to pay them, it will be imputed to us as a most heinous sin; and that he will surely require it at our hands [Deuteronomy 23:21-23.]

Charles Simeon

Ecclesiastes 2:26, “God gives to a man that is good in his sight, wisdom, and knowledge, and joy; but to the sinner he gives travail.”

In relation to earthly things, men run into two opposite extremes: some seeking their happiness altogether in the enjoyment of them; and others denying themselves the proper and legitimate use of them, in order that they may amass wealth for some future possessor. But both of these classes are unwise—the former, in that they look for that in the creature which is not to be found in it; and the latter, in that, without any adequate reason, they deprive themselves of comforts which God has designed them to enjoy.

A temperate use of the good things of this life is nowhere forbidden. On the contrary, “there is,” as Solomon informs us, “nothing better for a man than that he should eat and drink, and that he should make his soul enjoy good in his labor.” Doubtless this concession must be taken with certain restrictions; for we are not to spend all our substance on ourselves, but to be doing good with it to others. Nor are we to suppose that our life consists in the abundance of the things that we possess, but to be seeking our happiness in God. That which alone will impart solid happiness, is true religion; for to the good man God gives what shall render him truly blessed; namely, “wisdom, and knowledge, and joy; but to the sinner he gives travail.”

From these words I shall take occasion to show you,

I. The different portions of the righteous and the wicked.

The world may be divided into two denominations—the righteous and the wicked.

“To the righteous, God gives wisdom, and knowledge, and joy.”

As to carnal wisdom, I am not sure that the wicked have not in general the advantage; as it is said, “The children of this world are in their generation wiser than the children of light” [Luke 16:18.] But the godly have a discernment of earthly things, or, as my text expresses it, a “wisdom and knowledge” in relation to them, which no ungodly man has ever attained.

The godly see the true use of worldly things; and how they may be rendered conducive to the honor of God, and the good of the soul. As instruments for advancing the welfare of mankind, they may be desired and employed to good effect; and in this mode of using them God will confer real and abiding “joy.” Even the portion of them which is consumed upon ourselves will be relished with a richer zest; for “God has given us all things richly to enjoy.” The thought of honoring God with them, and benefitting mankind, will give to them a kind of sanctified enjoyment, of such as was received from the harvest of which the first-fruits had been duly consecrated to the Lord [Luke 11:41.]

The good man does not merely enjoy the things themselves—he enjoys God in them; and, in so doing, has the “testimony of his own conscience that he pleases God.” Nor is he unconscious that he is laying up treasure in Heaven, even “bags which never wear out, and a treasure which never fails [Luke 12:33-34, 1 Timothy 6:19.]

“To the sinner,” on the other hand, “he gives travail”.

A man who neglects his God, can find no happiness in earthly things. In his pursuit of them, he is filled with care, which robs him of all real comfort [See verse 22, 23.] In his enjoyment of them, they prove empty and cloying, “his very laughter being only as the crackling of thorns under a pot.” And, his mind being alienated from God, he has no source of peace from religion. Truly “the way of transgressors is hard” [Proverbs 13:15] or rather I must say, as the Scripture does, “Destruction and misery are in their ways [Romans 3:16-17.] Remarkable is that declaration of Zophar, “In the midst of his plenty, distress will overtake him; the full force of misery will come upon him!” [Job 20:22.] And if this be their state in the midst of life and health—then what must it be in a time of sickness and death? Most true is that declaration of Solomon: “What profit has he, who has labored for the wind? All his days he eats in darkness, and he has much sorrow and wrath with his sickness” [Ecclesiastes 5:16-17.]

Thus, while the blessing of the Lord is upon the righteous, seeing that, whatever he bestow, “he adds no sorrow with it” [Proverbs 10:22] he mixes gall and wormwood with the sinner’s cup, and infuses a curse into his choicest blessings!

Let us now notice,

II. The hand of God, as displayed in the different portions of the righteous and the wicked.

It is said in relation to both the righteous and the wicked, that “God gives to them” their respective portions: both the one and the other are “from the hand of God [verse 24.] In them we see,

1. The true nature of God’s moral government—

Even now is there far more of equity in the dispensations of God than a superficial observer would imagine. Doubtless there is a great difference in the states of different men; but the rich and great have troubles of which the poor and destitute have very little conception. The very state of mind fostered by their distinctions is by no means favorable to their happiness; and the habits of the poor so inure them to privations, that they feel much less trouble from them than one would imagine. But let piety enter into any soul; and we hesitate not to declare, that though he were a Lazarus at the Rich Man’s gate, he were far happier than the man of opulence by whose crumbs he was fed. Peace of mind, arising from a sense of reconciliation with God, and a hope of final acceptance with him, is sufficient to weigh down all that an ungodly man ever did or could, possess. And “the poorest man, if rich in faith and an heir of God’s kingdom,” is more to be envied than the greatest monarch upon earth, who possesses not real piety.

But with equity, goodness also is observable in all the dispensations of Providence. That God is good to the great and opulent, will be readily acknowledged; but God is so to the sinner, whom he leaves to experience the most painful disappointments. If a mother embitters to her child the breast on which he would fondly live, it is that he may learn to affect a more substantial diet. Just so, if God, after all the labor which men put forth to render the creature a source of comfort, causes it to become to them only as “a broken cistern that can hold no water,” it is only that they may the more readily turn to him, and seek him, as “the fountain of living waters.”

2. The certain outcome of God’s future judgment—

Is there, even in this world, a difference put between him who serves God, and him who serves him not? Much more shall that be found in the judgment day which is especially set apart for the display of God’s righteous judgments. The Prophet Isaiah, as God’s herald, received this awful commission: “Say to the righteous, that it shall be well with him—for they shall eat the fruit of their doings. But woe unto the wicked! it shall be ill with him—for the reward of his deeds shall be given him [Isaiah 3:10-11.]

For the righteous is reserved a state of unutterable joy; but for the wicked, a state of utter exclusion from the realms of bliss, “in the lake that burns with fire and brimstone,” “where is weeping, and wailing, and gnashing of teeth.” If the present inequalities of his dispensations lead us to expect this, much more does that previous distribution of good and evil which is even now accorded to men in correspondence with their moral habits. What is at this moment felt in the minds of the different characters, may well teach us what to expect in the day of judgment: even a separation of the righteous and the wicked; the one to everlasting fire; and the other to everlasting life, and blessedness, and glory.

Let me now, from this subject, RECOMMEND,

1. Religion in general—

It is this which makes the chief difference between different men. The prince on his throne, and the beggar on the dunghill, are but little apart in comparison of “the saint” and “the sinner.” Piety sets men asunder, as far as light from darkness, Heaven from Hell. Let those then among you, who would he happy either here or hereafter, give yourselves up to God, and approve yourselves to him. Only believe and repent” and happiness will be yours, both in time and in eternity.

2. A due improvement of all that you possess—

To squander your possessions away in self-indulgence, or to hoard them for some future possessor, will be alike foolish and vain. Neither of these modes of employing wealth can ever make you happy. The serving of God, and the benefitting of your fellow-creatures, will, on the contrary, bring peace and joy into the soul: for “the work of righteousness is peace, and the effect of righteousness is quietness and assurance forever.” Not that any liberality of yours can ever form a ground of hope before God in a way of merit—all that you have is the Lord’s and it is only of his own that you give him. But if you are seeking righteousness and salvation by Christ alone, then will your works be accepted for Christ’s sake: and whatever you dispose of for the advancement of his glory, he will acknowledge it as “lent to him, and he will repay you.” The talents that are improved for him, shall receive, in due proportion, a recompense at his hands.

Charles Simeon

Ecclesiastes 2:13, “Then I saw that wisdom excels folly, as far as light excels darkness.”

The more exact is our scrutiny into the things of this world, the more decided will be our judgment respecting them. If people ever think highly of the vanities of this poor world, it is because they have never set down seriously to examine their true character, or labored to form a right estimate respecting them. Solomon possessed means of ascertaining their real value beyond any other person that ever existed; for, possessing wisdom above any other man, he had a greater capacity to extract all the sweetness that was in them. And, being a monarch, he could command all things through the whole range of nature, to present to him their tribute of gratification according to their respective abilities.

But, after a minute examination of everything, he was constrained to give this, at last, as the result of his experience: “Then I saw that wisdom excels folly, as far as light excels darkness.”

Now this, I conceive, refers in part to human wisdom, as occupied in intellectual pursuits. For it is certain, that among objects that relate only to this present life, there is nothing to be compared with this. Intellect is that which distinguishes man from the brute creation; and the enlargement of it with arts and sciences is that which elevates man above his fellows. The cultivation of it is more suited to the dignity of man than the gratification of his sensual appetites; in all of which the beasts have as large a capacity of enjoyment as he.

The pleasures arising from intellectual pursuits are also less apt to cloy, and will endure, when a taste for sensual enjoyments has passed away. Intellectual pursuits will gratify, also, when it is not the object of immediate pursuit; because it will supply in reflection much of what it conferred in the actual acquisition. It is also of great use, and qualifies a man for conferring extensive benefits on the world; at the same time that it opens to him a thousand channels of pleasure which are utterly unknown to the unfurnished mind.

A person habituated only to bodily exertion has no conception what a fund of satisfaction the exercises of the mind supply, or what delight attaches to the investigation of science and the discovery of truth. Sensual indulgences, indeed, strike more strongly upon the senses; and therefore, to a carnal mind, seem to furnish a greater measure of delight. But the more eagerly they are sought, the less pleasure they afford; and they bring with them, for the most part, many painful consequences.

So that, in comparison of intellectual pursuits, they deserve the name of “folly;” while the prosecution of the other may properly be called “wisdom.” Yet it must be confessed, that there is much truth in that observation of Solomon, “In much wisdom is much grief; and he who increases knowledge increases sorrow [Ecclesiastes 1:18.] For “much study is undoubtedly a weariness to the flesh [Ecclesiastes 12:12] and it is often followed by painful disappointment, I conceive, therefore, that we are by no means to limit the import of our text to human wisdom; but must extend it to that which is divine wisdom; in reference to which we may say, without any limitation or exception, “It excels folly, as far as light excels darkness.”

Of this spiritual wisdom, I will now proceed to speak; and its transcendent excellence I will point out in reference to,

I. The proper character of spiritual wisdom.

“Wisdom” is another word for piety.

Piety in the Scriptures is frequently called by this name. Job says, “The fear of the Lord that is wisdom [Job 28:28.] And Moses prays, “So teach us to number our days, that we may apply our hearts unto wisdom [Psalm 90:12.]

But, not to rest in a mere general definition of the term, I shall consider it as embracing these two points:

1. the receiving of the Gospel, as sinners;

2. the adorning of it, as saints.

The very first part of wisdom is to receive the Gospel of salvation into our hearts. We all need it; nor can any human being be saved without it; and God offers to us all the blessings of it, freely, without money and without price. Were we under a sentence of death from a human tribunal, and were offered mercy by the Prince, it would be accounted wisdom to accept the offer, and folly to reject it. How much more is it our wisdom to accept a deliverance from eternal death, together with all the glory and felicity of Heaven! This must commend itself to every man who reflects but for a moment; and to despise these offered benefits must, of necessity, be regarded as folly, bordering upon madness!

The next part of wisdom must be, to adorn that Gospel by a holy life and conduct; since it cannot otherwise be ultimately of any avail for our acceptance with God. The very intent of the Gospel is to transform man into the Divine image, and thereby to prepare him for the enjoyment of his God. And if this be not attained, Heaven itself would be no place of happiness to him. Indeed, if a man professes to embrace the Gospel, and yet continue to walk unworthy of it, he dishonors God far more than he could do while he made no such profession; for he “tramples under foot the Son of God, and counts the blood of the covenant an unholy thing, and does despite unto the Spirit of Grace” [Hebrews 10:29.] Yes, he crucifies the Son of God afresh, and puts him to an open shame [Hebrews 6:6.] I think, therefore, that the pursuit of holiness in all its branches, with an uniform endeavor to glorify our God, must commend itself to every considerate mind, as true “wisdom.”

All this far excels “folly”.

I will not go into particulars to characterize “folly”; it shall suffice to take the most lenient view of it that can be imagined. I will comprehend under it no positive vice, nothing that can render it odious in the eyes of men. I will take it only in a negative view, as importing a neglect of the two foregoing dictates of sound wisdom. And now I will ask, Who does not see the superiority of wisdom—and that “it excels folly as far as light excels darkness?”

“Darkness” has nothing whatever to commend it—it is utterly destitute of every good quality. Whereas “light is sweet, and a pleasant thing it is for the eyes to behold the sun” [Ecclesiastes 11:7.] And precisely thus does piety approve itself to every beholder; while a neglect of God presents nothing but gloom, the end of which no human imagination can reach.

II. The influence of spiritual wisdom on this present life.

There is not a moment of our lives over which it does not cast a benignant influence.

In bringing us to the foot of the Cross, spiritual wisdom is the means of effecting our reconciliation with, God, and of filling the soul with peace and joy. In stirring us up to mortify our corruptions, spiritual wisdom keeps us from innumerable snares to which others are exposed, and from troubles in which others are involved.

This seems to have been particularly in Solomon’s mind, when he penned the words of my text; for he adds immediately, “The wise man’s eyes are in his head; but the fool walks in darkness” [verse 14.]

Spiritual wisdom conduces also most essentially to the benefit of all around us. It tends to check vice and wickedness in the world, and to promote virtue in every possible way. It calls forth all the acts and offices of love, both in the professor himself, and in all who come within the sphere of its influence. Spiritual wisdom greatly honors God too, and tends to the advancement of his kingdom upon earth. There is no end to the benefits of true wisdom; for, so far as it prevails and operates, it repairs the ruins of the Fall; and changes this wretched, miserable world into a very Paradise.

In this respect, how widely different is “folly!”

See the world as it is, and then you will see what “folly” has done. Enter into the bosoms of men, and see how full they are of all hateful tempers and dispositions, and how utterly destitute of everything like solid peace. See what troubles it has introduced into society, insomuch that there is scarcely to be found a single family which is not more or less torn with disputes and disagreements. See what evils it diffuses on every side—and then say in what light it appears as compared with wisdom. I boldly ask, Does not wisdom excel it “as far as light excels darkness?” Darkness is suited to nothing but the deeds of darkness, and the gory excursions of beasts of prey. Whereas light administers to the welfare of all, and enables every member of society to execute his functions for the good of the whole. So that in this respect, also, the comparison is fitly made.

But let us trace “wisdom” yet further,

III. The effects of spiritual wisdom upon the eternal world.

It is here that the great excellence of wisdom will be chiefly found. If there were no future state, folly might, with some semblance of truth, compete with wisdom, because its gratifications are so strong to the organs of sense. But, when we view the aspect of wisdom upon eternity, and reflect that every one of its dictates has a direct tendency to fit the soul for Heaven and to augment its eternal bliss; while the operations of folly have a directly opposite bearing—all competition between them vanishes; since Heaven and Hell might as well bear a comparison as they.

In truth, the light of Heaven and its glory afford a just illustration of the one; while “the blackness of darkness” in the regions of Hell gives but too just a portrait of the other. The one brings us to the divine image; the other reduces us to the likeness of beasts and devils. The one ensures to us the everlasting fruition of our God; the other entails upon us his everlasting displeasure. In requiring you, therefore, to receive the declaration of my text, that “Wisdom excels folly as far as light excels darkness,” I do nothing but what every conscience must assent to, and every judgment approve.

Permit me, then, in conclusion to ask:

1. What is the judgment you have already formed?

I know that in theory you will all accede to this statement. But what has been your practical judgment? If we look at your lives, what will they attest to have been your views of this subject? Has wisdom there shone, and folly been put to shame? Have you really been living with a view to the eternal world, embracing the Gospel thankfully as sinners, and adorning it as saints. I ask not what “you have said” with your lips, but what “you have said” in your lives. It is not by your professions, but by your practice, that God will judge you; and therefore it is by that standard that you must judge yourselves.

2. What is the conduct you intend hereafter to pursue?

The world, I acknowledge, gives its voice in direct opposition to the foregoing statement. It represents religion as folly, and the prosecution of carnal enjoyments as wisdom. But its “calling good evil, and evil good,” will not change their respective natures. Nor, if the whole world should unite in putting darkness for light, or light for darkness, will either of them lose its own qualities, and assume those of the other. “Sweet” will be sweet, and “bitter” will be bitter, whether men will believe it or not [Isaiah 5:20.]

Will you then go contrary to the convictions of your own minds, in compliment to an ungodly world? Or will you, for fear of offending them, sacrifice the interests of your immortal souls? I call upon you to seek “wisdom, which is more to be chosen than fine gold” [Proverbs 16:16.] Let your whole life declare its value, and be a standing testimony against the folly of the ungodly. So shall you have in this world a sweet experience of my text, and enjoy an ample confirmation of it in the world above.

Charles Simeon

Ecclesiastes 2:2, “I said of laughter: It is mad!
And of mirth: What does it accomplish?”

Who is it that has ventured to speak thus respecting that which constitutes, in the world’s estimation, the great happiness of life?
Was he an ignorant man?
Or was he one who from envy decried a thing which he was not able to attain?
Or was he an inexperienced man, who had no just means of forming a judgment?
Or was he an irritated man, who vented thus his spleen against an object that had disappointed him?
Or was he one whose authority in this matter we are at liberty to question!

No! it was the wisest of the human race, who had more ample means of judging than any other man, and had tried the matter to the uttermost. It was Solomon himself, under the influence of the Spirit of God, recording this, not only as the result of his own experience, but as the declaration of Jehovah, by him, for the instruction of the world in all future ages.

He had been left by God to try the vain experiment, whether happiness was to be found in anything but God.

He tried it, first, in the pursuit of knowledge; which, to a person of his enlarged mind, certainly promised most fair to yield him the satisfaction which he sought. But partly from the labor requisite for the attainment of knowledge; partly from discovering how little could be known by people of our finite capacity; partly also from the insufficiency of knowledge to satisfy the innumerable wants of man; and partly from the disgust which had been created in his mind by the insight which his wisdom gave him into the ignorance and folly of the rest of mankind—he left it upon record, as his deliberate judgment, that “in much wisdom is much grief; and that he who increases knowledge, increases sorrow” [Ecclesiastes 1:18.]

He then turned to pleasure, as the most probable source of happiness: “I said in my heart, Go now, I will prove you with mirth: therefore enjoy pleasure.” But being equally disappointed in that, he adds, “Behold, this also is vanity.”

Then, in the words of my text, he further adds, “I said of laughter: It is mad! And of mirth: What does it accomplish?” [verse 1.]

In discoursing on this subject, I shall,

1. Show what that is which Solomon here pronounces to be “vanity”.

It befits us, in considering such weighty declarations as that before us, to attain the most precise and accurate views of the terms employed; neither attenuating the import of them on the one hand, nor exaggerating it on the other.

We are not, then, to understand the text as decrying all cheerfulness. The Christian, above all people upon earth, has reason to be cheerful. True religion in no way tends to destroy the gaiety of the human mind, but only to direct it towards proper objects, and to restrain it within proper bounds. The ways of religion are represented as “ways of pleasantness and peace.” “The fruits of the Spirit are, love, joy, peace, etc.” all of which suppose a measure of cheerfulness, and the innocence of that cheerfulness, when arising from a fitting source, and kept within the limits of sobriety and sound wisdom.

Doubtless that tumultuous kind of joy which is generally denominated mirth, and which vents itself in immoderate laughter, is altogether vain and bad. But a tranquility of mind, exercising itself in a way of brotherly love and of cheerful benevolence, can never be censured as unprofitable, much less can it be condemned as verging towards foolishness.

Neither, on the other hand, are we to restrict the text to licentious and profane mirth. That needed not to be stigmatized in so peculiar a manner, because the fully of such mirth carries its own evidence along with it. We need only to see it in others, and if we ourselves are not partakers of it, we shall not hesitate to characterize it by some opprobrious or contemptuous name. We need neither the wisdom of Solomon, nor his experience, to pass upon it the judgment it deserves.

The conduct reprobated in our text is, the seeking of our happiness in carnal mirth. Solomon particularly specifies this: “I said in my heart. Go now, I will prove you with mirth.” I will see whether that will afford me the happiness which I am in pursuit of. And we may suppose, that, in the prosecution of this object, he summoned around him all that was mirthful and lively in his court, and all that could contribute towards the attainment of it.

We may take a survey of the state of society in what may be called the fashionable world, and see how the votaries of pleasure spend their time. They go from one vanity to another, hoping that in a succession of amusements they shall find a satisfaction which nothing else can impart. Plays, balls, concerts, parties, the pleasures of the theater, of the race-course, of the card-table—form a certain round of employment, which those who travel in it expect to find productive of happiness, of such happiness at least as they affect. And this, I conceive, is what Solomon intended particularly to reprobate as fully and madness.

Of course, we must include also in the same description the more vulgar amusements to which the lower classes resort. All, according to their taste, or the means afforded them for enjoyment, while they pursue the same object—are obnoxious to the same censure. The degree of refinement which may be in their pursuits makes no difference in this matter. Whatever it be which calls forth their mirth and laughter, it is equally unprofitable and equally foolish. So Solomon judged.

We now proceed—

2. To confirm Solomon’s testimony.

Let us take a candid view of this matter—let us consider pleasure in its true light—let us consider its aspect on us:

1. As MEN. As men, we possess faculties of a very high order, which we ought to cultivate, and which, when duly improved, exalt and dignify our nature.

But behold the votaries of pleasure; how low do they sink themselves by the depravity of their taste, and the emptiness of their pleasures! A man devoid of wisdom may abound in mirth and laughter, as well as a cultivated man. There will be found very little difference in their feelings; except, as the more enlarged men’s capacities are for higher objects, the keener sense will they have of the emptiness of their vain pursuits. In truth, we may appeal even to themselves in confirmation of what Solomon has said; for there are no people more convinced of the unsatisfying nature of such pursuits, than those who follow them with the greatest avidity.

But let Scripture speak: “She that lives in pleasure is dead while she lives” [1 Timothy 5:6.] It is the fool alone that can say, “Let us eat, drink, and be merry” [Luke 12:19.]

2. As SINNERS. As sinners we have a great work to do; even to call to mind, and to mourn over, the sins of our whole lives, and to seek reconciliation with our offended God. The time, too, which is afforded us for this is very short and very uncertain. And, oh! what an outcome awaits our present exertions: even Heaven with all its glory—or Hell with all its inconceivable and everlasting terrors! Have people so circumstanced, any time for mirth, or any disposition to waste their precious hours in foolishness? Is it not much more suitable to them to be engaged according to the direction of James, “Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness; humble yourselves in the sight of the Lord, and he shall lift you up” [James 4:9-10.]

3. As the REDEEMED of the Lord.

What redeemed soul can contemplate the price paid for his redemption, and laugh? Go, my brother, to Gethsemane, and see your Savior bathed in a bloody sweat. Go to Calvary, and behold him stretched upon the cruel cross. Hear his heart-rending cry, “My God! My God! Why have you forsaken me?” See the sun himself veiling his face in darkness, and the Lord of glory bowing his head in death. And then tell me, whether you feel much disposition for mirth and laughter—or whether such a state of mind would befit you?

Methinks, I need add no more. Your own consciences will attest the justice of Solomon’s remarks. But if there be an advocate for mirth yet unconvinced, then I put it to him to answer that significant question in my text, “What does it accomplish?”

APPLICATION

1. Are any disposed to complain that I make religion gloomy?

Remember, it is of carnal mirth that I have spoken; and of that, not in its occasional sallies, from a buoyancy of spirit, and in combination with love-but of its being regarded as a source of happiness, and of its constituting, as it were, a portion of our daily employment. And if I wrest this carnal mirth from you, do I leave you a prey to melancholy? Go to true religion, and see whether that does not furnish you with mirth and laughter of a purer kind—with mirth that is not unprofitable, with laughter that is not mad. The very end of the Gospel is, to “give you beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” If you believe in Christ, it is not merely your privilege, but your duty to rejoice in him, yes, to “rejoice in him with joy unspeakable and full of glory.”

If the Church, on account of temporal deliverances, could say, “Then was our mouth filled with laughter, and our tongue with singing” [Psalm 126:1-2] then much more may you rejoice, on account of the salvation which has been given to you. Only, therefore, let the grounds of your joy be right, and we consent that “your mourning be turned into dancing, and that to the last hour of your lives you put off your sackcloth and gird yourself with gladness” [Psalm 30:11.] Instead of pronouncing such mirth madness, we will declare it to be your truest wisdom.

2. Are there any among you who accord with Solomon?

Remember, then, to seek those as your associates who are like-minded with you in this respect. Affect not the company of those who delight in carnal laughter and mirth; for they will only draw you from God, and rob you of the happiness which you might otherwise enjoy. If they appear happy, remember that “their mirth is like the crackling of thorns under a pot” [Ecclesiastes 7:6.] It may make a blaze for a moment, but it soon expires in disappointment and melancholy.

Be careful, too, to live near to God, and in sweet communion with your Lord and Savior; for if you draw back from God in secret, you will, in respect of happiness, be in a worse condition than the world themselves. For while you deny yourselves the pleasure which you might have in carnal things, you will have no real pleasure in spiritual exercises. But be true to your principles, and you never need envy the poor worldlings their vain enjoyments. They drink of a polluted cistern, that contains nothing but what is insipid and injurious, and will prove fatal to their souls. You draw from the fountain of living waters, which whoever drinks of, shall live forever.

Charles Simeon

Ecclesiastes 1:14-15, “I have seen all the works which are done under the sun; and behold, all is vanity and vexation of spirit. That which is crooked cannot be made straight; and that which is lacking, cannot be numbered.”

The Book of Ecclesiastes is generally supposed to have been written by Solomon after he had repented of his manifold transgressions; and it is pleasing to view it in this light: for, if it be not so, we have no record whatever of his penitence. But in this view its declarations are doubly interesting: as inspired by God, they are of Divine authority; and, as resulting from actual experience, they carry a much deeper conviction with them to our minds. Had one of the fishermen of Galilee spoken so strongly respecting the vanity of the world, we might have said that he had never had any opportunity of knowing experimentally what attractions the world possessed.

But Solomon had an ampler range for enjoyment than any other human being. As a king, he had the wealth of a nation at his command. As endued with a greater measure of wisdom than all other men, he could combine all kinds of intellectual pleasure with that which was merely sensual. As having a peaceful reign, he was free from all the alarms and disquietudes of war, and able to prosecute pleasure as the one object of his life. Every species of gratification being thus easily within his reach, he was amply qualified to judge of what the world could give; and yet, after having made the experiment, and “seen all the works that are done under the sun,” he pronounced them all to be “vanity and vexation of spirit!”

Two things in our text are to be noticed:

I. The general assertion: “I have seen all the works which are done under the sun; and behold, all is vanity and vexation of spirit.”

Never was any truth more capable of demonstration than this, that:

1. The world, and everything in it, is VANITY.

If we view the creature in itself, what a poor worthless thing is it! Take gold, for instance: much as it is in request, it has in itself no value—the value put on it is merely arbitrary, arising not so much from its usefulness to us, as from the scarcity of it. Iron is of infinitely greater service to mankind than gold, and would be more valued by us, if it did not happen that it is to be found in much larger quantities than gold.

So it is with jewels: the value of them is quite exalted; in themselves they are of no more use than common pebbles. He who possesses them in the greatest abundance, is in reality no richer than if he possessed so much gravel out of the pit.

Nor is anything that wealth can purchase, or anything that is associated with it, worthy of any better name than vanity.

What are high-sounding titles, but a mere sound that has its value only in the estimation of men.

We may ask the same in reference to pleasure. What is it? Let but a very small change take place in the circumstances of the person, and the pleasure shall become a pain. Or let it be enjoyed in all its fullness; whom did it ever satisfy? To whom did it ever impart any permanent delight? The more exquisite it is, the sooner does it cloy; insomuch that we are soon forced to flee from it through very lassitude and disgust. A recurrence to the same sources of gratification is far from producing the same emotions in the soul—by use and habit we become indifferent to the very things which once we most ardently affected; so poor, so empty, so transient is all that passes under the semblance and the name of pleasure.

We may say therefore of “all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life,” that it is not only vain, but “vanity” in the abstract! “Vanity of vanities, says the preacher, vanity of vanities, all is vanity!” [verse 2.]

2. The world, and everything in it, is VEXATION OF SPIRIT.

So far is the creature from affording any real happiness, that it is an occasion of constant vexation to the mind. The pursuit of earthly things is attended with much labor, and with much uncertainty also as to the attainment of them. When attained, they excite nothing but envy in others, and disquietude in ourselves. By reason of the casualties to which the possession of them exposes us, we are filled with care; insomuch, that those who only behold our acquisitions, often derive more pleasure from them than we who are the owners of them!

Besides, the more we have attained, the more our desires are enlarged after something unpossessed; so that our labors are never at an end; and the pain issuing from a single disappointment frequently outweighs the pleasure arising from manifold successes.

Indeed, the things from which we promise ourselves most pleasure, generally become, by some means or other, the sources of our keenest anguish. Our most optimistic expectations usually terminate in the bitterest disappointment. Yes, it not infrequently happens, that after having attained the object of our wishes, we welcome the period of our separation from it, and bless ourselves more in the loss of it, than ever we did in the acquisition.

Say then whether Solomon’s testimony is not strictly true. Young people, when they hear such a sentiment avowed, are ready to think it melancholy temperament, and a libel on the whole creation. But this testimony is the very truth of God, and shall sooner or later be found true in the experience of every living man. The world, and everything in it, is a broken cistern, that disappoints the hopes of the thirsty traveler, and becomes to him, not only vanity, but “vexation of spirit.” He who has most sought to satisfy himself with it, finds after all his labors, that he has only “filled his belly with the east wind” [Job 15:2.]

Such is the import of the general assertion. We now proceed to notice,

II. The particular confirmation of it. “That which is crooked cannot be made straight; and that which is lacking, cannot be numbered.”

Two things are here specified by Solomon, as strongly illustrating the foregoing truth. Namely, that, however much we may exert ourselves,

1. We cannot alter that which is unfavorable. “That which is crooked cannot be made straight.”

Every man, by the very constitution of his nature, is dependent on his fellow-man for the greater portion of his happiness. The welfare of a whole empire depends on the wisdom and prudence of the prince—as the prince’s prosperity and comfort do on the industry, the fortitude, the loyalty of his people. So it is through all ranks and orders of society—all are deeply affected by the conduct of those around them.

In the domestic circle, how impossible is it for the husband or wife, the parent or child, to be happy, if those with whom he is more immediately connected be perverse and obstinate in an evil way!

Yet all come more or less in contact with unreasonable men; and, however much they may strive to rectify the views, or reform the habits, of such people, they find it altogether beyond their power—they can as easily change the leopard’s spots or the Ethiopian’s complexion, as they can prevail on people to change those habits which are productive of so much uneasiness to their minds.

Hence, though they form the wisest and most benevolent plans, they cannot carry them into execution, because of the blindness and perverseness of those whose concurrence is necessary for the accomplishment of them.

In like manner, there is often an untowardness in events as well as in men. The seasons will not consult us, nor will the elements obey us. Accidents utterly unforeseen will occur, and cannot be prevented by human foresight. Hence uncertainty attends our best concerted plans, and failure often disappoints our most laborious exertions. But these are “crooked things which no man can make straight”—no human wisdom or power can control them.

We have a large and abundant harvest in prospect; but, behold, storms and tempests, or blasting and mildew, or insects of some kind, destroy the whole crop! We have gathered the harvest into our granaries, and a fire consumes it; or an enemy overruns the land, and devours it.

We have attained the greatest felicity of which we suppose ourselves capable, by a connection the most desirable, or by the acquisition of a first-born son—but how soon does death invade our dwelling, and blast all our promised joys! These are but a few of the evils to which we are exposed in this vain world, and they stamp “vanity and vexation” upon all that we possess.

2. We cannot supply that which is defective. “That which is lacking, cannot be numbered.”

The rich, the poor, the old, the young, the learned, the unlearned, all without exception, find that there is much lacking to render them completely happy. Of those who possess most of this world’s good, it must be said, “In the fullness of their sufficiency they are in straits” [Job 20:22.]

Solomon is a remarkable example of this. He had formed, if not a wise, yet an honorable connection with Pharaoh’s daughter. Not satisfied, he sought happiness in a plurality of wives. Still not having attained happiness, he multiplied his wives and concubines to the number of one thousand—and found himself, after all, as far from happiness as ever. Every other thing which he thought could contribute to his happiness he sought with insatiable avidity. But, after he had attained all his objects, he found, that “the things which were lacking could not be numbered.”

And so shall we find it to the last hour of our lives. We may fancy that this or that will make us happy; but, when we have gained it, we have only followed a shadow that eludes our grasp. The truth is, that God never designed the creature to be a satisfying portion to man. Not even Paradise itself could satisfy Adam—no, nor could the partner which he gave him. He must taste the forbidden fruit. He could not be content without an accession of wisdom, which God did not ever intend him to possess. Thus, even in man’s state of innocence, nothing but God could satisfy his soul. Nor can anything, short of God himself, ever be a satisfying portion to any child of man.

APPLICATION

1. Set not your affections on things below.

How happy would it be for us, if we could be content to receive the foregoing truths on the testimony of Solomon, instead of determining to learn them by our own experience! How much vexation and misery should we avoid! But, in spite of the united acknowledgments of all who have gone before us, we still think that we shall find something besides God to make us happy. This however we cannot do, even though we should possess all that Solomon ever enjoyed. We may continue our pursuit as long as we will; but we must come at last to the same conclusion as he, and give the same testimony as to the result of our experience.

Be persuaded, brethren, to credit the Divine testimony, and to spare yourselves all the pain and disappointment which, you must otherwise encounter. We mean not that you should renounce the pursuit of earthly things; for you cannot do that without abandoning the duties which you owe to your families and to society at large. But the expectation of happiness from them you may, and must, renounce. You must never forget:

that the creature without God is nothing;

and that happiness is to be found in God alone.

2. Seek the Lord Jesus Christ with your whole hearts.

He is a portion in which you will never find any lack. In him is a fullness sufficient to fill all the capacities, and satisfy all the desires of the whole universe. Millions and millions of immortal souls may go to that fountain, and never diminish his exhaustless store! To the possession of him, no disappointment can attach; nor from the enjoyment of him, can any vexation ensue. In him all “crooked things are made straight.” Where he is, no want can possibly exist.

If you ask of the creature . . .
to heal the wounds of sin,
to give peace to a guilty conscience,
to subdue in us our corruptions, or
to cheer us with hopes of immortality
—it cannot do any one of these things. No, not even for the body can the creature do anything to heal its sickness, to assuage its anguish, or to prolong its existence. But the Lord Jesus Christ can do everything, both for the body and the soul, both for time and for eternity!

Seek him, then, beloved! Seek him with your whole hearts. In seeking him, your exertions cannot be too earnest, nor can your expectations be too enlarged. If he gives you his flesh to eat, and his blood to drink—you will never hunger, never thirst again, either in this world or in the world to come. Only be able to say, “My Beloved is mine, and I am His”—and then all in Heaven as in earth, is yours. According as it is written, “All things are yours—and you are in Christ’s—and Christ is God’s.”

Charles Simeon