Ecclesiastes 9:10, “Whatever your hand finds to do—do it with all your might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave where you are going.”

The greater part of mankind imagine that a continued round of worldliness and pleasure is consistent with true religion. But their opinion is contradicted by the whole tenor of Scripture, which uniformly enjoins deadness to the world and devotedness to God. There are however, some who err on the other side—and who make religion to consist in penances, and pilgrimages, and mortifications, and a total abstinence from all indulgences, however innocent, not excepting even the comforts and endearments of domestic life.

In direct opposition to these are the words of Solomon in all the preceding context. He contends that neither a cheerful use of the bounties of Providence, nor a prudent participation of the elegancies of life, nor a free enjoyment of conjugal affection—will at all interfere with our “acceptance with God,” provided our ardor in the pursuit of heavenly things is not diminished by them [verse 7–10.] With this Paul also agrees: for he says, that “God has given us all things richly to enjoy;” and, that “godliness is profitable unto all things, having the promise of the life that now is, as well as of that which is to come.”

It is not our intention, however, to enter into this general question; but rather to confine ourselves to the direction of Solomon in the text, in which we notice,

I. His advice—

Industry in temporal concerns is doubtless an important duty; and we may certainly understand the words before us as inculcating, and enforcing this duty. But the advice must relate also to spiritual concerns, in transacting which more especially, the utmost zeal is necessary.

Every man has a work to do for his soul—

The unconverted have to get a sense of their guilt and danger, to turn unto their God with the deepest penitence and contrition, and to have their souls renewed after the divine image.

The penitent have also a great work to do. They have only just set out upon their race, and have as yet all the ground before them, over which they are to run. They have to obtain the knowledge of Christ, and get their souls washed in his blood; and, in conformity to his example, to serve God in newness of heart and life.

The converted too, whatever attainments they may have made, have still much which their “hand finds to do.” They have . . .
many lusts to mortify,
many temptations to withstand,
many conflicts to sustain,
many graces to exercise,
many duties to perform.

To their last hour they will be required to “glorify God with their bodies and their spirits, which are his.”

This work must be “done with all our might”—

It must be done speedily, without delay. None of us have any time to lose. Whatever our state at present is, we know not how long our lives may be continued. The young and healthy are mortal, as well as the old and diseased. The sturdy oak may be blown down—while the bending rush survives. We should therefore imitate David, who says, “I made haste, and delayed not to keep your commandments.”

It must be done heartily, without remissness. It is not sufficient to enter upon this work with indifference, and to prosecute it in a cold lifeless manner. We must “give all diligence to make our calling and election sure,” and “to be found of Christ in peace.” We must “strive to enter in at the strait gate, since we may seek, and not be able.” Even “the righteous are scarcely saved,” and with great difficulty. If any dream of salvation as a matter easily to be accomplished, they will “perish in their own delusions.”

It must be done perseveringly, without weariness. There is no period when we are at liberty to relax our endeavors. While we are in the world, we are still on the field of battle, and surrounded with enemies that are ever ready to take advantage of us. It is not until death that we can “put off the harness,” “until then, there is no discharge in this warfare.” We must “not faint, or be weary in well-doing, if ever we would reap;” but must “be steadfast, immoveable, always abounding in the work of the Lord.”

To impress this beneficial advice upon our minds, let us proceed to consider,

II. The argument with which it is enforced—

We all are dying creatures, and continually hastening to the grave. Whether we are going to our business, or our pleasure, or our rest, wherever we are, and whatever we are doing, we are “going to our grave.” The precise distance of our grave is hid from us. Some arrive at it almost as soon as they set out on their journey. Multitudes, when thinking of nothing less, drop into it suddenly, and are seen no more. Those who have walked towards it for a considerable time, have stronger and stronger intimations of their approach towards it. Many are seen with one foot already in it—and all, sooner or later, make it their long home.

From hence arise two very powerful arguments for enforcing diligence in the concerns of the soul.

1. There is “no work” to be done in the grave—

This life is the time for work: the next life is the time for recompense. The works needful to be done are, to “repent and believe the Gospel:” but in the eternal world there is no opportunity for performing either.

We cannot repent in the grave. A kind of repentance indeed there will be among those who have perished in their sins—they will “weep, and wail, and gnash their teeth” with anguish. They will be sorry, not that they sinned, but that they subjected themselves to misery. Sin will appear formidable to them on account of its consequences, but not hateful on account of its malignity. If they were restored to another state of probation, they would in a little time resume their former courses.

As now on a bed of sickness they promise to amend their lives, but, when restored to health, they become as careless as ever. So it would be with them if they returned even from Hell itself—their hearts are unrenewed, and consequently their deposition to “wallow in the mire” of sin would infallibly lead them into their former habits of worldliness and sensuality. They must forever remain the same obdurate sinners, because the Spirit of God will never descend into their hearts to renew them unto repentance.

We cannot believe in Christ in the grave. Those who have perished will, it is true, believe many things which now they disbelieve. They will believe that Christ is a Savior, and that he is the only Savior of sinful men: but they will never believe in him for salvation, because he will never again be offered to them as a Savior. No tidings of redemption will ever be heard in those dreary mansions. Never will they hear such words as those, “Come unto me, all you that labor and are heavy laden.” No promise of acceptance is given them; and therefore there can be no scope for the exercise of faith. Nor, if there were an opportunity to believe, would they be able to embrace it; because “faith is the gift of God;” and those who reject his offers of it in this world, will never have it offered to them in the world to come.

This argument cannot but have the greatest weight with every considerate mind; and the rather, because it is urged by our Lord himself: “Work while it is day; for the night comes wherein no man can work [John 9:4.]

2. There is no remedy to be devised—

While we are in this world, our “knowledge and wisdom” may be applied with effect. There is a “device” for the restoration of God’s banished people [Compare 2 Samuel 14:14 with Job 33:24]; and, if we are wise enough to adopt it, we cannot fail of obtaining mercy at the last day. But if we neglect to use the remedy which is now afforded us, then no other will remain for us; nothing can ever be devised whereby we may alter, or avoid, or mitigate, or shorten our doom.

We cannot ALTER our doom. When once the Judge has said, “Go, you who are cursed,” we can never prevail on him to reverse the sentence, and say, “Come, you who are blessed.” Now, though “we are under condemnation, and the wrath of God abides on us” [John 3:18; John 3:36,] yet we may obtain reconciliation through the blood of Jesus, and be made heirs of a heavenly inheritance. But no such change can be effected in the eternal world: “As the tree falls, so it will lie forever.”

We cannot AVOID our doom. We may “call upon the rocks to fall upon us, and the mountains to cover us from the wrath of the Lamb,” but they cannot perform the friendly office. “If we should go up to Heaven, or make our bed in Hell, or take the wings of the morning and dwell in the uttermost part of the sea—even there would God seize us, and thence would he bring us” by his irresistible power, in order that we might suffer the just penalty of our deeds.

We cannot MITIGATE our doom. Here men may flee to business or pleasure; they may drown care in intoxication, and obtain some relief from it in sleep; they may shake it off in a measure by infidelity. But in the eternal world they will find no jovial companions to associate with, nothing to divert their thoughts, nothing to alleviate their pains: “wrath will have come upon them to the uttermost,” and their misery will be complete.

We cannot SHORTEN our doom. Men in this world have one method (as they think) of terminating their miseries—namely, by suicide. A poor and fatal device indeed! Yet such as it is, they resort to it for relief. But in the future world even this refuge will fail them: “they shall seek death, but shall not find it; and shall desire to die, but death shall flee from them [Revelation 9:6.] Eternity will be the duration of their woe: “the smoke of their torment will ascend up forever and ever!”

How forcible then is this argument! If any “device” remained for them, and their “knowledge and wisdom” could be effectual for their relief, then they might be the more indifferent about the improvement of their day of grace. But since “this is the only accepted time, the only day of salvation,” then surely they should “work out their salvation instantly with fear and trembling,” and seek “the things belonging to their peace, before they are forever hid from their eyes.”

APPLICATION—

1. Those who are postponing their work—

Like those who neglected the rebuilding of the temple, we are apt to say, “The time for this work is not yet come.” Youth look forward to adult age; and they who are grown to manhood think that a more advanced period of life will be more favorable for the exercises of religion; and even the aged put off the work from day to day, hoping for some “more convenient season.” But how many thousands perish by deferring that work which they acknowledge to be necessary! Sickness and death find them in an unconverted state, and hurry them unprepared into the presence of God. O that all of us, whether old or young, would guard against these fatal consequences, and turn to God “this day, while it is called Today.”

2. Those who are trifling with their work—

There are many who would be offended, if they were thought regardless of religion, who yet by their listlessness and formality show that they have no real delight in it. They are exact in their attendance on ordinances; but they engage in them with a lukewarm Laodicean spirit: they have “the form of godliness, but not the power.”

But what can such people think of the representations which the Scripture gives us of the Christian life? It is there described as a race, a wrestling, a combat—all of which imply the strongest possible exertions. Would to God that this matter were duly considered; and that we called upon “our souls, and all that is within us,” to prosecute this great concern. To everything that might divert our attention from it, we should answer with Nehemiah, “I am doing a great work, and cannot come down!” [Nehemiah 6:3-4.] It is in this way only that we shall ever be enabled to adopt the words of our dying Lord, “Father, I have glorified you on earth. I have finished the work which you gave me to do.”

3. Those who are heartily engaged in their work—

While the greater part of mankind make their worldly duties an excuse for neglecting religion, there are some who run into a contrary extreme, and make their religious duties an excuse for neglecting their worldly concerns. But this will bring great dishonor on religion. We are placed in the world as social beings, and have civil and social, as well as religious, duties to perform. These must be made to harmonize, and all must be attended to in their order. We must “not be slothful in business, though we must be fervent in spirit; for in both we may serve the Lord.”

Indeed our relative duties are, in fact, sacred; because they are enjoined by God, and may be performed as unto God: nor are they less acceptable unto him in their place than the more spiritual services of prayer and praise. While therefore we would exhort all to an immediate, earnest, diligent, patient, unremitted attention to the concerns of their souls, and encourage them to disregard all the persecutions which they may endure for righteousness sake—we would entreat them also to “walk wisely in a perfect way;” and to show by their conduct that religion is as conducive to the interests of society, as it is to the welfare of the soul.

Charles Simeon

Ecclesiastes 9:3, “The hearts of men are full of evil, and there is madness in their hearts while they live, and afterward they join the dead.”

If we look only on the surface of things, we shall think that all things come alike to all, since all are subject to the same afflictions, and go down to the grave in their appointed season. But the righteous, however afflicted, “are in the hands of God” [verse 1.] who orders and overrules everything for their good. Whereas the wicked, however prosperous, are left to run their career of sin, until they fall into the pit of everlasting destruction. The state and end of unregenerated men are awfully declared in the words before us; wherein is depicted,

I. Their wickedness—

“The hearts of unregenerate men are full of evil.” Every species of filthiness, whether fleshly or spiritual [2 Corinthians 7:1.], abounds within them [Romans 1:29-31.] They have not a faculty either of body or soul that is not defiled with sin [Romans 3:10-18.] So full of iniquity are they, that there is no good within them [Genesis 6:5. Romans 7:18.] And this is the state, not of a few only, but of every child of man, until he has been renewed by the Holy Spirit [John 3:6. Titus 3:3 Jeremiah 17:9.]

II. Their madness—

It may well be expected that creatures so depraved should manifest their depravity in the whole of their conduct. And in truth they do so: for they are even mad. They pour contempt upon the greatest good. Can anything be compared with the salvation of the soul? And do they not disregard this! And is not such conduct madness?

They also disregard the greatest of all evils, the wrath of God. And would not this be madness—if there were only a bare possibility of their falling under his everlasting displeasure? How much more then, when it is as certain, as that there is a God! Moreover, they continue in this state, for the most part, “as long as they live.” If they acted only through ignorance, or were drawn aside for a little time by temptation, or if they turned from this way, as soon as they came to the full exercise of their reason—yes, if they rectified their conduct as soon as their own consciences condemned it, they would have some shadow of an excuse. But when they persist against light and knowledge, against warnings and judgments—yes, against their own vows and resolutions, what is it but madness itself! Let a man act in such a way with respect to the things of this world, and no one will hesitate a moment to pronounce him mad [Luke 15:17.]

III. Their misery—

However pleasant the ways of ungodly men appear, they will soon terminate in death and damnation [Job 20:5-9.] But the righteous also must go the grave: no doubt therefore it is another death that is here spoken of, even “the second death in the lake that burns with fire and brimstone.” This is affirmed by God in the strongest manner [1 Corinthians 6:9. Psalm 9:17.] However disbelieved by those whom it most concerns, it shall assuredly be found true at the last. Yes, we have even now the consciences of men attesting this solemn truth: and if we should say, that the ungodly, after such a life, should go to Heaven, instead of to “the dead,” though they might be wicked enough to wish it—they would not be mad enough to believe it. They have a presentiment, in spite of all their reasonings to the contrary, that “their end shall be according to their works [2 Corinthians 11:15.]

INFERENCES—

1. How necessary is it to deal faithfully with the souls of men!

Should we “prophesy smooth things” unto people who are perishing in their sins, and who before another Sabbath may be gone to death and damnation? Should we, if we beheld a stranded vessel, seek to amuse the sailors, instead of affording them direction and assistance? How much less then if we ourselves were embarked with them, and were partners of their danger? Surely then every time we preach, we should bear in mind that both our hearers and ourselves are dying creatures, and that, if we forbear to warn them, we ruin ourselves forever [Ezekiel 33:8.]

2. How earnestly should every one seek to be born again!

Does the notion of regeneration appear absurd? [John 3:7; John 3:9.] Let all hear and understand the grounds of that doctrine. What must we think of God, if he should fill Heaven with sinners incorrigibly wicked, and incurably mad? Or what happiness could such sinners find in Heaven, even if they were admitted there? There must be a fitness for the heavenly state [Colossians 1:12.] That fitness can be obtained only by means of the new birth [John 3:5-6.] A new heart must be given us, [Ezekiel 36:25-26] and we must be made “new creatures in Christ Jesus [2 Corinthians 5:17.] Let all then seek this renewal of their hearts [Ephesians 4:22-24.] For, unless they be born again, they shall never enter into God’s kingdom [John 3:3.]

3. How greatly are all regenerate people indebted to the Lord Jesus Christ!

They were once as evil as others: if there was any difference, it was only in their acts, and not in

their hearts [Ephesians 2:3.] But they are delivered from their sins [Romans 6:14; Romans 8:2], endued with soundness of mind [2 Timothy 1:7], and made heirs of everlasting life [John 5:24.] All this they have received through the atoning blood and prevailing intercession of the Lord Jesus. What a Benefactor then is he! And how should the hearts of all be knit to him in love! O “let them give thanks whom the Lord has redeemed!” [Psalm 107:1-2.] And let all seek these blessings at the hands of a gracious and almighty Savior.

Charles Simeon

Ecclesiastes 8:12, “Surely I know that it shall be well with those who fear God.”

Nothing certain can be determined respecting God’s favor, from the outward dispensations of his providence [Ecclesiastes 9:1.] The wicked seem on the whole to prosper more than others [Psalm 73:5; Psalm 73:12.] Nevertheless the godly are by far the happier people [Psalm 73:15.] It is of them alone that the assertion in the text can be made.

We propose to show,

I. Who they are that fear God—

This, we may suppose, would be a point easy to be determined; but, through self-love and Satan’s devices, many mistake respecting it. The characters described in the text may be distinguished by the following marks:

1. They stand in awe of God’s judgments—

Once they disregarded the displeasure of the Almighty [Psalm 10:5.] They would not believe that his threatenings would be executed. But now they have learned to tremble at his word [Isaiah 66:2.] Awakened by his Spirit, they exclaim with the prophet [Isaiah 33:14.] The Scriptures uniformly represent them in this light [Acts 16:29 and Psalm 119:120.]

2. They embrace the salvation offered them—

In their natural state they felt no need of a physician [Revelation 3:17.] They saw no suitableness in the remedy which the Gospel offered them [1 Corinthians 1:23.] Their pride would not allow them to submit to its humiliating terms [Romans 10:3.] But now they gladly embrace Christ as their only Savior. They flee to him, as the murderers did to a city of refuge. This is the description given of them in the inspired volume [Hebrews 6:18].

3. They endeavor to keep all the commandments—

If ever they obeyed God at all, they served him only to the extent the world would approve. Where the lax habits of mankind forbad their compliance with the divine command, they were afraid to be singular. But they dare not any longer halt between God and Baal: they have determined, through grace, to follow the Lord fully. The language of their hearts is like that of David [Psalm 119:5-6.] This was the very ground on which God concluded that Abraham feared him [Genesis 22:12.]

These marks clearly distinguish those who fear God from all others—

The formal Pharisee has never felt his desert of condemnation [Luke 18:11.]

The merely awakened sinner has never truly embraced the Gospel [Acts 24:25; Acts 26:28.]

The hypocritical professor has never mortified his besetting sin [Acts 8:23.]

It is the person alone, who fears God, that unites in his experience a dread of God’s wrath, an affiance in Christ, and a love to the commandments.

Such people, notwithstanding appearances, are truly blessed.

II. In what respects it shall be well with them—

They are not exempt from the common afflictions of life. They have in addition to them, many trials peculiar to themselves; yet it goes well with them,

1. In respect of TEMPORAL good—

They have a peculiar enjoyment of prosperity. The ungodly find an emptiness in all their possessions [Job 20:22.] But the godly have not such gall mixed with their comforts [Proverbs 10:22, 1 Timothy 6:17.] They have also peculiar supports in a season of adversity. The wicked are for the most part miserable in their affliction [Ecclesiastes 5:17.] If they are kept from murmuring, it is the summit of their attainments: but the righteous are enabled to glory in tribulation [Romans 5:3.], and cordially to approve of God’s dispensations towards them [2 Kings 20:19.]

2. In respect of SPIRITUAL good—

They possess a peace that passes all understanding. They are filled with a joy utterly unknown to others [Proverbs 14:10.] The work of sanctification is gradually carried on within them [2 Corinthians 4:16.] As they approach towards death they grow in a fitness for Heaven, and are serene and happy in the near prospect of eternity [Psalm 37:37.]

3. In respect to eternal good—

Who can set forth their felicity in the eternal world? Who can even conceive the weight of glory preparing for them? How will their faith be lost in sight, and their hope in enjoyment! Then indeed will that truth be seen and felt by them [Psalm 144:15.]

These things are far from being “cunningly devised fables.”

III. What assurance we have that it shall be thus well with them—

No truth whatever is capable of clearer demonstration. The topics from whence it might be proved are innumerable; we shall however confine ourselves to three:

1. The fitness of things requires it—

No man can seriously think that there is one and the same portion to the righteous and the wicked. There is no well-ordered government on earth where this is the case: much less can we suppose it possible in the divine government. To imagine such a thing, is to strip the Deity of all regard to his own honor. We may be sure that there shall be a distinction made in favor of his servants [Malachi 3:18.]

2. The promises of God insure it—

All temporal good is expressly promised to those “who fear God [Psalm 34:9.]” All spiritual good is also given them as their portion [Psalm 25:12-13.] Yes, all eternal good is laid up for them as their unalienable inheritance [Psalm 103:17.] All the promises are made over to them in one word [1 Timothy 4:8.] Can anyone doubt a truth so fully established?

3. The experience of all who have ever feared God attests it—

Who ever found it unprofitable to serve the Lord? [Jeremiah 2:31.] What truly devoted soul was ever forsaken by him? [Isaiah 49:15.] Who ever complained that the means by which he was brought to fear God, were too severe. Who ever complained that any affliction that increased and confirmed that fear, was too heavy? David indeed did at one time question the position in the text: but on recollection he condemned himself for his rashness and ignorance, and acknowledged that his vile suspicions contradicted the experience of God’s children in all ages [Psalm 73:12-15; Psalm 73:22.]

On these grounds we “assuredly know” the truth declared in the text—

We do not surmise it as a thing possible.

We do not hope it as a thing probable.

We absolutely know it as infallibly certain.

We are not surer of our existence than we are of this truth. Without hesitation therefore we deliver our message [Isaiah 3:10-11.] O that the word may sink deep into all our hearts! And that we might from experience unite our testimony to Solomon’s [Proverbs 28:14.]

We beg permission to ask, whether those who do not fear God have any such assurance in their favor?

We are aware that they will entertain presumptuous hopes; and that, in opposition to God’s word, they will expect happiness. But does the boldest sinner dare affirm that he knows it shall be well with him? His conscience would instantly revolt at such falsehood and blasphemy. Let those then who do not fear God, stand self-condemned. Let them flee unto their God and Savior with penitence and faith. Let them so live us to preserve the testimony of a good conscience. And then, however enlarged their expectations of good may be, they shall never be disappointed [Isaiah 45:17.]

Charles Simeon

Ecclesiastes 8:11, “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.”

Sin is in itself an evil of a crimson dye; nevertheless its malignity may be greatly increased by the aggravations with which it is attended. One can scarcely conceive anything that can enhance its guilt so much, as the committing of it in hopes that God’s mercy will pardon it. Yet this is the very ground on which the world indulge themselves in the commission of it.”Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.”

I. The extent of man’s wickedness—

That sin exists in the world is visible to all; but the degree in which it prevails is very little known. In what way men sin, we may judge from the exceeding depth of coloring which there is in the picture before us.

1. They sin HABITUALLY—

All are not equally wicked in their lives, but all forget God, and neglect their own souls. Successive years serve only to confirm this habit. We may all adopt the confession of the church of old: “Let us lie down in our shame, and let our dishonor cover us. For we have sinned against the LORD our God, we and our fathers, from our youth even to this day, and we have not obeyed the voice of the LORD our God.” Jeremiah 3:25

2. They sin DELIBERATELY—

It were well if we never sinned, but through ignorance or inadvertence; but what schemes have we formed for the accomplishment of sinful purposes! How often have we seen the sinfulness of our desires, and yet gratified them! [Romans 1:32] The very bent and inclination of our souls has been towards wickedness! [Job 15:16.]

3. They sin WITHOUT RESTRAINT—

A regard to our reputation or interests may impose some restraint. A fear of Hell may also prevent the gratification of some desires. But few are kept from evil, like Joseph, by the fear of God [Genesis 39:9.] that is the only restraint which proves uniformly effectual [James 2:11.]

4. They sin WITHOUT REMORSE—

We must at times have felt some convictions of conscience, but we, for the most part, stifle them by company, amusements, etc. Many attain to dreadful hardness of heart and impenitence [1 Timothy 4:2.] The prophet’s description may well be applied to each of us [Jeremiah 8:5-6.]

Thus are “men’s hearts fully set in them to do evil”—

They walk after the imagination of their own hearts: neither mercies nor judgments can prevail with them to do otherwise.

If their sins were followed by a visible and immediate punishment, men would not dare to live in this manner; but God defers the execution of his judgments.

II. The OCCASION of man’s wickedness—

God is not an unconcerned spectator of sin. He has appointed a day for the revelation of his righteous judgment. At present he forbears to inflict vengeance. This very forbearance emboldens men to sin, “because,” “therefore.” From the delay of punishment men think,

1. That there is but little “evil” in sin—

God indeed calls sin “an evil work,” but his forbearance towards sinners is thought to indicate indifference. This however is a fatal delusion. He has marked the evil of sin in many awful instances [2 Peter 2:4-6;] he will soon undeceive this blind infatuated world [Ephesians 5:6.]

2. That there is no “sentence” gone forth against it—

Men would gladly persuade themselves that they have no cause to fear. The temptation whereby the serpent beguiled Eve is cherished by them [Genesis 3:4.] But the wrath of God is indeed denounced against sin [Romans 2:8-9.] Every species and degree of sin renders us obnoxious to his displeasure [Romans 1:18.]

3. That the sentence (if there is any) will never be “executed”—

Since God defers punishing, it seems possible that he may decline it altogether. The apparent disproportion between the offence and the punishment, seems to countenance this idea. To confirm our hope we are apt to compare God with ourselves [Psalm 50:21.] But, however long God delays, he will surely strike at last [Ecclesiastes 8:12-13.]

Thus it is that men act in every age—

David mentions this effect as arising from it in his day [Psalm 55:19.] Peter foretells the prevalence of this iniquity in the last days [2 Peter 3:3-4.] Experience proves how universally it prevails at this hour.

INFERENCES—

1. How great the folly, as well as wickedness, of unregenerate men!

If there were only a bare possibility of eternal punishment, how mad would it be to continue in sin! But God has pledged himself that he will inflict it on the impenitent [Matthew 25:46.] Every moment’s continuance in sin increases the condemnation [Romans 2:4-5.] What extreme folly then is it so to abuse the forbearance of God! May we be ashamed of ourselves, and repent in dust and ashes.

2. What need have we to be cleansed by the blood and Spirit of Christ!

What but the blood of Christ can ever expiate the guilt we have contracted? Who but the Spirit of Christ can ever deliver us from such habits? That we can never renew our own souls is certain [Jeremiah 13:23.] Let us therefore wash in the fountain opened for us [Zechariah 13:1.]; and let us apply to God for his almighty aid [Lamentations 5:21.]

3. How dreadful must be the state of those who continue impenitent!

There is a certain measure of iniquity which sinners are left to fill up [Genesis 15:16.] When this is full, nothing can avert the divine vengeance [1 Thessalonians 2:16.] Already are the arrows of divine justice pointed at them! [Psalm 7:11-13.] Eternity itself will be the duration of the punishment [Mark 9:43-48.] The time is coming when Jerusalem’s state will be ours [Luke 19:42.] Let us then tremble lest we exhaust the divine patience [Zephaniah 2:2-3.] Let us diligently improve this day of salvation [2 Corinthians 6:2.]

Charles Simeon

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