Song of Songs 5:16

“Yes! He is altogether lovely. This is my Beloved; and this is my Friend, O daughters of Jerusalem.”

With many it is a matter of surprise, that truly converted Christians should manifest such zeal in prosecuting their own ways, and in commending religion to all around them. The world see no such excellency in Christ as the true believer does; and therefore, while they cannot but acknowledge the superiority of the Christian’s walk, they ask, in a tone of self-justifying confidence, “What is your beloved more than another beloved, that you so charge us? verse 9.” But, if they beheld the Savior in his true character, so far would they be from wondering that his people loved and served him so ardently, that they would rather wonder at the coldness of their hearts towards him, and at the unprofitableness of their lives. To the above question the Church of old replies, in the words I have read to you; from which I shall take occasion to show,

I. The excellency of Christ.

This is set forth in highly figurative language, agreeably to the tenor of the whole book, which abounds in allegory from beginning to end. The redeemed Church marks, under very sublime images, his beauty in every part, “his head, his locks, his eyes, his cheeks, his lips, his hands, his body, his legs, his countenance, his mouth;” and proclaims him, not only “the chief among ten thousand,” but “altogether lovely, verses 9-16.” We will not attempt to follow the particular description here given; for we could never do justice to it. We will rather content ourselves with a general view of Christ.

1. He is altogether lovely in his person.

In himself he unites all the perfections of the Godhead, with every grace that can adorn humanity. “In him there was no spot or blemish;” insomuch that his bitterest enemies, after the severest possible scrutiny, were forced to confess, “We find in him no fault at all”.

2. He is altogether lovely in his offices.

These were altogether sustained for us, and executed for us; and they are precisely such as our necessities required.

Did we need an atonement for our sins? He is our Great High Priest who offers that atonement; yes, and offers himself, too, as the sacrifice which alone was sufficient to expiate our guilt.

Did we need to be instructed relative to the way in which alone God would accept a returning sinner? He became our Prophet, to make known to us the mind and will of God, and to reveal to us inwardly, by his Spirit, what he has outwardly proclaimed to us in his Word.

Did we need to be delivered from all our spiritual enemies? He yet further assumed the Kingly office, that he might rescue us from our bondage, and make us partakers with him of all the glory and felicity of Heaven.

It is not possible to find in man a need for which provision is not made in him, to the utmost extent of our necessities; and which he will not supply to all who call upon him.

3. He is altogether lovely in all his fellowship with his people.

O, who can conceive the extent of his condescension and grace? How ready is he at all times:
to “draw near to those who draw near to him;”
to “manifest himself to them, as he does not unto the world;”
and to impart to them all the consolation and strength which they look for at his hands!

“In all the afflictions of his people he is himself afflicted;” and to such a degree is he “touched with the feeling of their infirmities,” that every trial of theirs is felt by him as his own. “Whoever touches us, touches the apple of his eye.”

In a word, there is no weakness which he will not support; no need which he will not supply; nor shall there be any bounds to his communications, except what are fixed by our capacity to receive them.

With this view of Christ’s excellency, it is impossible not to connect,

II. The blessedness of those who believe in him.

Between him and his believing people there is the closest union that can be imagined.

1. Jesus stands pre-eminent in their regards.

So says the redeemed Church, “This is my Beloved.” It is the Spouse that speaks; and here she claims him as her Divine Husband. Now, conceive a person excelling all others in every endowment, both of body and mind; conceive of whole nations acknowledging him as the Benefactor of the human race; and conceive of him as not only thus lauded for former benefits conferred, but as at the very time scattering in rich profusion all manner of blessings upon millions of mankind; I say, conceive that you behold such a one surrounded by applauding and adoring multitudes; and then think how happy that woman must be who can say, “This is my Beloved;” I have a right in him which no other human being has; all that he is, is mine; and all that he has, is mine! I say, my brethren, that we cannot conceive of felicity on earth greater than hers.

Yet, my brethren, this is yours, if only you believe in Christ. He is your Beloved; and you may claim precisely the same interest in him as if there were not another, either in Heaven or on earth, to claim it with you. What happiness, then, is there to be compared with yours; when it is not a mere man, however excellent, but your incarnate God himself, to whom you stand in this near, this glorious relation!

2. You also stand high in Jesus’ regards.

Yes, the regard is mutual. You might possibly love one in whom there was not a reciprocal attachment. But it is not so in this case. He calls you “The dearly beloved of his soul, Jeremiah 12:7.” As surely therefore as you can say, “This is my Beloved,” you may add, with confidence, “This is my Friend.” Yes, Jesus himself says, “I call you not servants, but friends.”

Nor can you imagine any act of friendship which he will not most gladly execute for you. “Abraham was the friend of God.” See, then, what God wrought for him! and know, that that, yes, and infinitely more, will the Lord Jesus Christ work for you in the time of your necessity. As our sympathetic high priest, in every time of need he will come to you:
to counsel you by his wisdom,
to uphold you by his power,
and to enrich you with his benefits.

We are told that, “There is a friend that sticks closer than a brother;” truly, there is no brother in the universe, that will be so entirely at your command as he. Only apply to him, and spread your needs before him, and you shall never go away empty. On the contrary, “He will do exceeding abundantly for you, above all that you can ask or think.”

Now then let me ask of you, my brethren,

1. “What Do you think of Christ?”

This was a question which Christ himself put to his disciples; and I now put it to you. You know what is said, “To those who believe, he is precious,” even preciousness itself. Is he viewed in this light by you? This will determine whether you are true believers, or not; for in every believer, and in him exclusively, this grace is found. Truly, if you are really his, you will say, “Whom have I in Heaven but you? and there is none upon earth that I desire besides you!” Your sublimest joy on earth must be to say, “My beloved is mine, and I am his! Song of Songs 2:16; Song of Songs 6:3.”

2. How are you endeavoring to requite his love?

If you love Christ, it must be not in word only, but in deed and in truth.
Are you then living in the enjoyment of his presence?
Are you consecrating yourselves unreservedly to his service?
Above all, Are you seeking to grow up into his image, so that he may be as well satisfied with contemplating your relation to him, as you are in viewing his to you?

See how, in the chapter before my text, Christ views his bride, Song of Songs 4:1; see how he views her with admiration, as it were, from head to foot, Song of Songs 4:2-6; see what a blessed testimony he bears respecting her, Song of Songs 4:7. Let it be your ambition so to walk before him, that he may testify the same of you; and that the union which has thus been commenced between you on earth, may be consummated in Heaven for evermore!

Charles Simeon

Song of Songs 5:9

“What is your beloved more than another beloved, O fairest among women? What is your beloved more than another beloved, that you so charge us?”

Though zeal in every earthly pursuit is approved and commended, zeal for holiness is almost universally banished by the world. The most temperate exertions are deemed excessive, and a moderate degree of solicitude is called enthusiasm. Even those who profess godliness are too often found ready to dampen the ardor which people, more active than themselves, may at any time express.

Thus the Bride was checked in her inquiries after her beloved. The “daughters of Jerusalem,” who keep up the dialogue with the Bride and Bridegroom, seem to be either formal professors of religion, or to have made a very small progress in the divine life. And they, when the Bride, under great trouble and anxiety, requested their intercession, reflected on her as manifesting an intemperate and needless zeal. But we will answer their questions, by showing,

I. The excellencies of our Beloved.

Who the Beloved of the redeemed Church is, we need not declare; since it is too manifest to admit a doubt. There is not a member of that body who does not regard Jesus with supreme affection. Nor is there any apology needed for such a choice. His excellencies are exceedingly great.

In him are concentrated all the glories of the Godhead, Colossians 2:9. Being the brightness of his Father’s glory, and the express image of his person, he must of necessity possess all the Divine perfections! Hebrews 1:3. To search out these perfections is beyond the ability of any finite being, Job 11:7; but to love and adore him on account of them is the duty and privilege of all his people.

The excellencies of his human nature may be more easily declared. There his glory is veiled, so that we may behold and contemplate it without being blinded by its overwhelming splendor. He was not only holy, but holiness itself, without spot or blemish. His most inveterate enemies, Satan himself not excepted, could not find a flaw in him, John 8:46. John 14:30, and God himself has borne testimony, that in him was no sin, 1 John 3:5.

As Mediator, he united both the Godhead and the Manhood in his own person, and executed an office which he alone was able to sustain. In that character we behold him reconciling God to man, and man to God, 2 Corinthians 5:19, yes, glorifying all the attributes of God in the salvation of sinners! Romans 3:25-26. Well may we, in this view of him, exclaim, “How great is his goodness, how great is his beauty! Zechariah 9:17.”

But the text requires us to speak of him in a comparative view.

Surely there is no other object of affection in the universe worthy to be compared with him.

In whom is there such a marvelous combination of excellencies? As God, as Man, and as Mediator—he not only unites in himself every perfection proper to the Divine and human nature, but exhibits a character peculiar to himself, a character that is and ever must be the admiration of the whole universe.

In whom was there ever found any one excellence in so eminent a degree? There have been men wise, and virtuous and loving; but in him were hidden all the treasures of wisdom and knowledge, Colossians 2:3; and he was not only virtuous, but virtue itself incarnate; and as for his love, its heights and depths can never be explored! Ephesians 3:18-19.

Indeed, whatever excellence has at any time beamed forth in the creature, it has been nothing but a ray reflected from this Sun of Righteousness, 1 Corinthians 4:7.

We may ask yet further, Whose excellencies were ever so beneficial to us? Others indeed have profited us by their example; but He, by his obedience, has wrought out a righteousness for us; a righteousness wherein the vilest of sinners, if truly penitent, shall stand perfect and complete in the sight of God! Romans 5:18-19. Let the contemptuous inquirer then blush for his ignorance; and acknowledge that our Beloved infinitely transcends everything that can be put in competition with him.

According to his excellencies must of necessity be,

II. The regard we owe to Him.

If we look to the example of the Bride, who well knew how to appreciate his worth, we shall see how we ought to manifest our affection towards him.

1. We should esteem him above everything in the world.

The Bride has used every simile that the most fertile imagination could suggest, in order to express her sense of his excellency, Song of Songs 2:3 and in ten different particulars, 5:10-16. David esteemed nothing in Heaven or earth in comparison with him, Psalm 73:25; and Paul counted all things but dung for the knowledge of him Philippians 3:8.

And if we do not see a “beauty and loveliness in him for which he is to be desired” infinitely beyond everything else, our eyes must be altogether blinded by the god of this world. Let us then despise everything in comparison with him, and take him as our portion, our all in all.

2. We should be exceedingly careful that we do not grieve him.

In this also the Bride affords us an excellent example. Frequently does she repeat her tender concern lest by any means he should be provoked to depart from her, Song of Songs 2:7; Song of Songs 3:5; Song of Songs 8:4. Such a holy caution also should we continually maintain. He is a holy and jealous God, and will not endure our neglects without manifesting his displeasure, Isaiah 45:15. The Bride herself, notwithstanding her care in general, experienced the loss of his presence, when she became remiss, Song of Songs 5:3-6. And thus will he also hide himself from us, if by our unwatchfulness we grieve his Holy Spirit.

Let us then “walk circumspectly, not as fools, but as wise.” Let us “look to him as our Guardian, and beware of him, and obey his voice, and carefully abstain from every species of provocation, Exodus 23:20-21.”

3. If at any time we have lost a sense of his presence, we should by all possible means immediately exert ourselves to regain it.

With what contrition did the Bride arise! How did her very soul faint within her, when she found he was departed! With what earnestness did she call after him! How did she instantly inquire after him, applying to those who from their office and character were best fitted to direct her! How did she persist, notwithstanding all the discouragements she met with! And what a solemn charge did she give to her fellow-saints to intercede for her! See each distinct step exemplified; Song of Songs 5:5-8.

Such should be our conduct under the hidings of his face. We should not sit down in despondency, but labor with more abundant diligence to obtain renewed expressions of his love and favor, Hosea 5:15.

4. If he deigns to visit us again, we should feel ourselves completely happy in him, and yield up ourselves entirely to his will.

No sooner were the Bride’s endeavors crowned with success, than she redoubled her efforts to retain and enjoy him, Song of Songs 3:2-4, and earnestly sought to be most intimately, and inseparably united to him, Song of Songs 8:1-2; Song of Songs 8:6. Thus should we seek to “abide in him, and to have him abiding in us, John 15:4.” We should “cleave to him with full purpose of heart,” and, in the possession of his love, our souls should find all that they can desire, 2 Corinthians 6:10. Thrice happy they who are thus influenced by their views of Christ! Their “labor shall never be in vain.” They shall enjoy the greatest, the only real good—the light of his countenance, Psalm 4:6; and though in a little wrath he may hide his face from them, it shall be only for a moment, and with everlasting kindness will he have mercy on them, Isaiah 54:8.

It may now be allowed us, not merely to exhort, but to “charge,” you all.

In the name of Almighty God, we “charge” you all to love the Savior. If the love which believers bear to him constrains them to be singular, let it be remembered, that the blame of singularity does not rest on them; as they can “give a reason for the hope that is in them,” so can they also give a reason for their love to the Savior. His transcendent excellencies demand their supreme regard. If they love him with all their heart and soul and mind and strength, it is no more than their bounden duty; yes, their most fervent affections fall infinitely short of his desert.

Let all then set their love on Jesus. Let them search out his excellencies, until they are ravished with the sight, and let them “cast their idols to the moles and to the bats.” Nor let any be ashamed to confess him before men. It is a small matter to bear the taunts of an ignorant and ungodly world. One hour’s enjoyment of Christ’s presence will more than counterbalance an age of man’s contempt; and if on earth, how much more in Heaven! Dare then to be singular. Shine, believers, as befits your relation to the heavenly Bridegroom. Be “the fairest among women,” as your Beloved is among men, Psalm 45:2-13; and let your union with him be manifested by your conformity to his image.

Charles Simeon

Song of Songs 5:2-8

“I sleep, but my heart wakes; it is the voice of my beloved that knocks, saying, Open to me my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on! I have washed my feet; how shall I defile them? My beloved put in his hand by the hole of the door, and my affections were moved for him. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock. I opened to my beloved; but my beloved had withdrawn himself, and was gone; my soul failed when he spoke; I sought him, but I could not find him; I called him, but he gave me no answer. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. I charge you, O daughters of Jerusalem, if you find my beloved, that you tell him, that I am sick of love.”

Two things we should guard against in reading the Song of Solomon; namely, the laying an undue stress on particular words, and the dwelling too minutely on particular circumstances. There is a latitude due to the very species of composition, that may well exempt it from severe criticism, and from an over-strained application of its several parts.

No one can ever read the Holy Scriptures without seeing many expressions which modern delicacy and refinement constrain us to pass over, as offensive to our ears. These expressions occur both in the Law and in the Prophets; and therefore we cannot wonder if they occur in a composition intended to exhibit the mutual love subsisting between Christ and his redeemed Church, and shadowing it forth under the most delicate of all images—the mutual regards of a bridegroom and his bride.

Allowance must be made for the customs of different nations; a thing may not be at all improper in one age or country, which in another age and country would be highly indecorous, as not being sanctioned by common usage.

Besides, there are many customs which prevailed in the days of Solomon, which, if they were known to us, would reflect light on many parts of this poem, which are involved in obscurity because we lack the key to the explanation of them. Even what we do know must be touched upon with the greatest delicacy, lest what was written only for the inflaming of our spiritual affections, should become rather an occasion of evil.

The true way to profit by this book is to take the general scope of it, rather than its particular images, as the subjects for our reflection. And, if we attend to this rule, we shall find the passage which we have now read, replete with instruction. It informs us of the reproof which the Bride received, for the indifference with which on one occasion she treated her beloved.

Let us distinctly notice,

I. The indolence she indulged.

She was in a state, not of absolute sleep, like the ungodly world, but of slumber, half asleep, and half awake, “I slept, but my heart was awake.”

Moreover, when her beloved came to hold communion with her, she was inattentive to his voice. Yes, notwithstanding he addressed her in terms of most endeared affection, and complained of the inconvenience he had sustained through her unwatchfulness, she still gave but little heed to his voice. In hot countries, “the night dews” are not only strong, but often very injurious to those who are exposed to them; yet even this consideration did not operate to produce in her that activity which the occasion required.

Instead of rising at his call, she urged vain and foolish excuses to justify her neglect; and in fact told him that his visit at that time was unacceptable. These excuses were only a cloak for her own sloth and self-indulgence; had her graces been in lively exercise, the obstacles she complained of would have vanished in an instant. This conduct gives a striking picture of what too generally prevails among ourselves.

1. Her indolence manifests our slothful habits.

There is in the very best of men “the flesh yet lusting against the Spirit, as well as the Spirit striving against the flesh, so that they cannot do the things they would, Galatians 5:17.” Even Paul complained, that, while with his mind he served the law of God, with his flesh he was still in some measure subjected to the law of sin, not indeed as a willing servant, but as a captive, who in vain sought a perfect deliverance from that detested enemy! Romans 7:14; Romans 7:18; Romans 7:22-23.

True indeed, where due vigilance is kept up, “the old man” cannot gain any permanent advantage; but even when “the spirit is willing, the flesh is too often weak;” and all Christians in some degree find, that “when they would do good, evil is present with them.”

It is indeed greatly to be lamented, that “the Wise Virgins” should ever so resemble the Foolish Virgins, as to “slumber and sleep” like them. But so, alas! it is; and when, by reason of our failures, we are ready to complain, “Awake, awake, put on strength, O arm of the Lord!” we need the rebuke which was given to that petition, “Awake, awake, stand up, O Jerusalem, and put on your strength, O Zion! Isaiah 51:9; Isaiah 51:17; Isaiah 52:1.”

2. Her indolence manifests our insensibility to the kindness of our beloved.

How inexpressibly tender are his addresses to us! See the invitations, the entreaties, the expostulations that pervade every part of the sacred volume; and say whether they are not sufficient to melt the most obdurate heart! “Behold, I stand at the door and knock; if any man hears my voice, and open the door, I will come in to him, and sup with him, and he with me, Revelation 3:20.” Yet how long does he stand and knock in vain!

His pleadings too, how kind, how gracious, how forcible they are! “Have I been a wilderness to Israel? Why do my people say, we will come no more unto you, Jeremiah 2:31.” “Turn unto me; for I have redeemed you; I am even married unto you! Jeremiah 3:12; Jeremiah 3:14.” “Turn! turn! why will you die, O House of Israel?”

But all his expostulations have been to no purpose with respect to the generality; and even on the best they are far from operating to the extent they ought. Paul could say, “The love of Christ constrains us,” or carries us away like a mighty torrent; but how many are the seasons when his attractions are not so felt by us, and when, instead of regarding him as “the chief among ten thousand,” we see scarcely any “beauty or loveliness in him for which he is to be desired!”

3. Her indolence manifests our vain excuses with which we cloak our sins.

Something arising out of our present circumstances—we are ready to plead in extenuation at least, if not in excuse, for our sloth. But, if we would deal faithfully with ourselves, we should see that all our pleas are a mere cloak for self-indulgence. We are called to “crucify the flesh with the affections and lusts,” but we do not like self-denial. To “mortify our earthly members” is a work in which we cannot bear to engage. The “cutting off a right hand, and plucking out a right eye” is so painful to us, that we cannot be prevailed upon to put forth the resolution it requires. We promise ourselves a “more convenient season,” which in too many instances never comes at all! Like those in the parable, we find some reason for declining the invitations sent to us, and return for answer, “I beg you to have me excused”.

A due consideration of her fault will prepare our minds for,

II. The reproof she met with.

At last, beginning to see her error, she rose to open to her beloved; and with such ardor of affection did she open to him, that “myrrh dropped, as it were, from her hands upon the handle of the lock!” But behold, he was gone; and though she sought him, she could not find him; and though she called after him, he gave her no answer. The watchmen too, reproved her with great severity, as questioning even the sincerity of one who could so treat the beloved of her soul. And such reproof must we all expect, if we give way to sloth instead of watching unto prayer.

1. We must expect that He will depart from us.

Truly he is “a God who hides himself,” a holy and a jealous God, that will make us to “eat of the fruit of our own ways, and to be filled with our own devices.” He has warned us not to “grieve his Holy Spirit,” lest he depart from us. I “will go and return to my place,” says he, “until they acknowledge their offence! Hosea 5:15.”

And oh! how painful are the seasons when he withdraws from us, and leaves our souls in darkness! Even he himself, when for our sins he was deserted of his God, how bitterly did he cry, “My God! My God! Why have you forsaken me?” O that we may never provoke him to put that cup into our hands!

How distressing will it be to be reduced to any measure of that experience which Christ endured for us, “O my God, why are you so far from helping me, and from the voice of my roaring? I cry in the day time, but you hear not; and in the night season, and am not silent, Matthew 22:1-2.” See David in this predicament Psalm 42:3; Psalm 77:6-9, and “let us be instructed, lest we provoke him to depart from us also.”

2. We must expect that the Word and ordinances shall be unproductive of any solid comfort to us.

The “Watchmen” are the ministers, whose office is not only to instruct and comfort, but also to warn and “rebuke with all authority.” True it is, they may be too hasty and severe in their reproofs; and may by such indiscreet zeal make the heart of the righteous sad, when they should rather bind up the broken heart, and heal the wounded spirit. But it is possible also, that they may be too lenient, and “speak peace to people when there is no peace.” But where there is no fault in their ministrations, God may make their word as a sword, to enter into the very bones of those who hear it, and to cut them to the heart!

Even the promises, when held forth in all their fullness and all their freeness, may afford no comfort to the soul of one who is under the hidings of God’s face; but may add tenfold poignancy to all his griefs.

How unhappy was the state of David, when even the thought of God himself was a source of sorrow and despondency, rather than of joy and peace! “He remembered God, and was troubled; and his soul refused comfort.”

In like manner, all the wonders of redeeming love may be made a source of the deepest anguish to our souls, by the apprehension that we have no part or lot in them. If then we would not bring these heavy judgments on our souls, let us “seek the Lord while he may be found, and call upon him while he is near.”

ADDRESS.

1. Those who yet enjoy the light of God’s countenance.

Happy, happy are you, in the possession of this rich mercy; Surely such a state is a foretaste of Heaven itself. But do not presume upon it. Do not say, “My mountain stands strong; I shall never be moved;” lest you cause God to “hide his face from you, and you be troubled.” “Do not be high-minded; but fear!” Keep upon your watch-tower, “let your loins be girt, and your lamps trimmed;” and watch every moment for the coming of your Lord. “Blessed is that servant, whom his Lord, when he comes, shall find so doing!”

2. Those who are under the hidings of their Redeemer’s face.

If others are not to presume, so neither are you to despond. “If your sorrow endures for a night, there is joy awaiting you in the morning.” This do: imitate the Bride in the passage before us. She desired the prayers and intercessions of the saints, and entreated them, in their seasons of communion with their Lord, to plead her cause, “I charge you, when you see him, tell him that I am sick of love.” She felt no grief like the absence of her beloved; and could find comfort in nothing but the restoration of his love.

Thus let your hearts be fixed on him; even on him only; and allow nothing to weaken your regards to him. Never entertain hard thoughts of him. Take shame to yourselves, until you even loath yourselves in dust and ashes; but do not relax your love to him, nor your confidence in him. Say with yourselves, “Though he slays me—yet will I trust in him.” Then will he in due season return to your souls, so that “your light shall rise in obscurity, and your darkness be as the noon-day.” Only be content to “go on your way weeping, bearing the precious seed of penitence and faith; and you shall surely come again with rejoicing, bringing your sheaves with you!”

Charles Simeon

Song of Songs 3:1-4

“By night on my bed I sought him whom my soul loves; I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loves; I sought him, but I found him not. The watchmen that go about the city found me; to whom I said, Saw you him whom my soul loves? It was but a little that I passed from them, but I found him whom my soul loves; I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.”

One peculiar excellence of the Song of Solomon, is that it delineates with admirable beauty and precision the workings of the believer’s soul under all the varieties of Christian experience. In the first conversion of the soul, God communicates his blessings unsolicited, unsought; so that it may be justly said, “He is found of them that sought him not! Isaiah 65:1.” But in our subsequent walk with God, we may sometimes find occasion to complain, “I sought him, but I found him not.” Thus it was with the Bride in the passage before us; and her conduct under these circumstances is instructive, as the outcome of it is encouraging to the redeemed Church of God in all ages. In our remarks on the Bride’s experience, we shall notice,

I. Her persevering exertions.

When it is said, “By night on my bed I sought him,” we are not to take the words in a literal, but figurative sense, as expressing the cold and listless way in which the Bride had sought her Beloved; and it is no wonder that, when sought in such a way, he did not grant to manifest himself unto her. Disappointed in her hopes, “she rose, and went about the city, seeking him in the streets and broad ways,” accounting no time unseasonable, no labor too great, for the attainment of an object so dear to her as a sight of her Beloved. Still however her labor was in vain, “she sought him, but found him not.” And thus the Lord Jesus Christ still frequently for a season suspends the manifestations of his love, and leaves in darkness the soul that seeks him.

1. The Lord Jesus may for a season suspend the manifestations of his love, to correct our lukewarmness.

Lukewarmness in his people is most offensive to him, Revelation 3:16; and, when indulged, “grieves his Spirit,” and provokes him to hide his face from us. He has told us in the Prophets, that we must not expect to “find him, unless we seek him with our whole hearts! Jeremiah 29:12-13.” How solemn is that warning which he has given in his Gospel, “Strive to enter in at the strait gate; for many shall seek to enter in, and shall not be able! Luke 13:24.” What wonder is it therefore if he punishes our sloth by a long suspension of his visits, and make us to eat of the bitter fruit of our own ways? By such a dispensation he plainly says to us, “Have you not procured this unto yourself, in that you have forsaken me, when I led you along the way? Your own wickedness shall correct you, and your backslidings shall reprove you; know therefore and see that it is an evil and bitter thing that you have forsaken the Lord your God! Jeremiah 2:17; Jeremiah 2:19.”

2. The Lord Jesus may for a season suspend the manifestations of his love, to stimulate our desires after him.

Our souls ought to “pant after him, as the deer after the water-brooks;” yes, they should “break for the very fervent desire which we have towards him, Psalm 119:20.” But if a listless and inoperative wish would suffice, we should never exert ourselves as we ought. Had the Bride succeeded by seeking her Beloved on her bed, she would never have risen to seek him in the streets of the city; and, if we could attain in a way of self-indulgence the rewards of self-denying exertion, we should be too ready to say to our souls, “Soul, take your ease.”

But our Lord has told us that his favor is not to be sought in such a way as that; he has said, that “the kingdom of Heaven suffers violence; and that the violent must take it by force;” and he withholds from us the manifestations of his love, on purpose that he may quicken us in our pursuit of him, and stimulate us to put forth into activity the devoutest energies of our souls, Hosea 5:15.

3. The Lord Jesus may for a season suspend the manifestations of his love, to endear his presence to us.

To the temporary loss which the Bride had sustained must be ascribed the zeal with which she afterwards held fast her Beloved. In the same way, we well know how the Courts of the Lord were endeared to David by his long banishment from them, under the persecutions of Saul, and during the rebellion of Absalom. And, no doubt, in proportion as we are led into deep waters, will be our gratitude for deliverance from them Psalm 40:1-3; in proportion as we have passed through the afflictive scenes of David, will be the zeal and ardor with which we shall henceforth make boast of our great Deliverer, “Who is so great a God as our God! Psalm 77:1-4; Psalm 77:13.” When we feel that we have “had much forgiven us—then we shall love much.”

The Bride however used not her exertions in vain, as we see by,

II. The successful outcome of them.

In her search after her Beloved, she inquired of the watchmen, whether they had seen him, or could give her any news respecting him. And, soon after she had parted with them, she found him. By “the watchmen,” we understand the ministers of God, who “watch for souls,” whose special commission is to “strengthen the weak hands, and confirm the feeble knees, and to say to the fearful heart: Do not fear; your God will come and save you! Isaiah 35:3-4.” And it should seem that it was in following these directions she attained her end. But, however this might be, we see clearly from her example, that persevering endeavors shall be crowned with success.

This is expressly promised by God himself.

Exceeding strong is that declaration of our blessed Lord,

“Ask, and you shall have;
seek, and you shall find;
knock, and it shall be opened unto you.
For every one that asks, receives; and he who seeks, finds; and to him who knocks it shall be opened! Matthew 7:7-8.” It is not said indeed that the answer shall be given, as it was to Daniel, in the very act of prayer; but it is secured from the first moment that we ask in faith. The answer shall be given in the best manner, and at the fittest time; according as the Prophet Hosea has said, “Then shall you know, if you follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and the former rain, unto the earth, Hosea 6:3.” “The vision is for an appointed time; and if we wait for it, it shall come, and not tarry an instant beyond the time” fixed in the counsels of unerring wisdom, Habakkuk 2:3 and Hebrews 10:37.

It is also confirmed by actual experience.

The poor Canaanitess who was so urgent in her supplications to Christ to come and heal her daughter, met with a denial; and such a denial as seemed to preclude any hope of ultimate success, “He answered her not a word.” The Disciples then interceded for her, and requested, that she might be dismissed with a favorable answer, if it was only to prevent her from wearying them with her entreaties; yet they also were refused, and in such a manner as effectually to silence them, “I am not sent but unto the lost sheep of the house of Israel.” Still however she would not give up all hope, but with deeper prostration than before renewed her petition; but the answer she received was more discouraging than before, in that it blamed her presumption in hoping to participate in any respect the blessings which were designed only for God’s peculiar people, “It is not fit to take the children’s bread, and cast it unto dogs.” Who would believe, that, after all this, she should persevere in her request, and succeed at last? Yet so she did, Matthew 15:22-28.

In the same way, such shall be the success of every man that “continues instant in prayer.” To this effect our Lord assures us, in a parable which was spoken for the express purpose of encouraging people “to pray and not faint.”

A poor widow, we are told, obtained redress from an unjust judge through mere dint of her importunity; and from thence we are taught to draw this inference, “And shall not God avenge his own elect who cry day and night unto him, though he bears long with them? I tell you, that he will avenge them speedily! Luke 18:1-8.” Here then we are warranted in affirming that the Bride’s success shall be realized in us, if only, like her, we rise to the occasion, and press through every impediment to the enjoyment of our God. God “never did, nor ever will, say to any” Seek my face in vain!”

But that we may profit more fully by the example of the Bride, let us notice,

III. The use she made of her success.

Having found her Beloved, she held him and would not let him go, until she had brought him into her mother’s house, where she hoped her communion with him would be more intimate, and free from interruption. In the same way:

1. We should exert ourselves to retain the Savior with us.

There is a holy violence which we are permitted to use, like that of Jacob, who “wrestled all night with the Angel, and said, I will not let you go, unless you bless me! Genesis 32:24-28.” But how often, for lack of this, is our enjoyment of the Savior short and transient, “like the early dew, or the morning cloud that passes away!” We should “stir ourselves up to lay hold on him;” and, if he would leave us, we must constrain him, as the disciples at Emmaus did, to take up his abode with us, Luke 24:28-29.

We should dread nothing so much as the loss of his gracious presence; and knowing what a holy and a jealous God he is, we should strive with all imaginable care to hold him fast, and avoid everything which may “grieve his Spirit,” and provoke him to depart from us.

2. We should seek to enjoy the most intimate communion with him.

The Church may be considered as the place to which the Bride strove to bring her Beloved. And we also, both in the closet and the Church, should seek such manifestations of his love, as cannot be enjoyed in the noise and bustle of the world.

In all the ordinances of his grace, and at his holy table especially, we should labor to ensure his presence; since without him they are only “as wells without water,” which “fill with shame and confusion” the thirsty soul, Jeremiah 14:3.

Nor should we be satisfied with any small communications of his grace and peace; seek the largest possible measure of them, even to “be filled with all the fullness of God.”

In a word, so “dwell in him, and let him dwell in you;” and so be “one with him, and let him be one with you;” that you may even now, in communion with him, have a pledge of the blessedness of Heaven, even of that joy, all “fullness of which is at his right hand for evermore.”

From her example, let us learn:

1. To fix our hearts supremely on the Lord Jesus Christ.

Four times does the Bride designate him by this character, “Him whom my soul loves!” Let him be familiarized to us also under the same endearing name. O let him be in our estimation “fairer than ten thousand, and altogether lovely;” so that, if he interrogates us as he did Peter: Do you love you Me? Then we may be able to make the same appeal to him as Peter did, “Lord, you know all things; you know that I love you!”

2. Not to indulge sloth in our pursuit of him.

“The idle soul shall suffer hunger; but the diligent soul shall be made fat.” What darkness have many brought upon their souls by their unwatchfulness! Peter was warned by our Lord to “watch and pray, that he might not enter into temptation.” But Peter slept; and, though repeatedly awaked and reproved, gave way to sloth again, the instant he was left to himself. What advantage Satan took of him, and what were the bitter fruits of his supineness—we all know.

Let us “be sober and vigilant.” Let us not pray “upon our bed,” as regardless whether we are heard or not, but let us “stir up ourselves to lay hold on Christ;” and then “cleave unto him with full purpose of heart.” If we would succeed in our pursuit of heavenly joys, we must not only pray, but “watch unto prayer with all perseverance.”

3. Not to yield to despondency, because we find him not so present with us as we could wish.

We are very apt to be impatient under the hidings of his face, and to conclude that he has utterly forsaken us. This was the fault of the Church in the days of old; but God expostulated with her, and reproved her, Isaiah 40:28-31; and assured her, that she was so indelibly engraved on the palms of his hands, that he could not possibly forget her Isaiah 49:14-16; he might indeed “forsake her for a moment, but with everlasting kindness would he have mercy upon her, Isaiah 54:7-8.”

If then similar fears arise in your bosom, say as David did, after he had unhappily given way to them, “This is my infirmity! Psalm 77:7-10.” Be assured, that God, who is faithful to his promises, “will never leave you nor forsake you! Hebrews 13:5-6;” that “if you seek him, he will be found by you! 2 Chronicles 15:2;” and that “in due season you shall reap, if you faint not! Galatians 6:9.”

Charles Simeon

Song of Songs 2:1-3

“I am the rose of Sharon, and the lily of the valleys. As the lily among thorns, so is my love among the daughters. As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight; and his fruit was sweet to my taste.”

From the general scope of this whole poem, we can have no hesitation in saying, that the words which we have read are a part of a dialogue between Christ and his Church; the former part containing his testimony respecting her; and the latter, her testimony respecting him. It is a kind of pastoral song, as the images used by both the parties show; and, though exceedingly difficult of interpretation in some parts, it is very intelligible and instructive in others.

We must bear in mind, that Christ speaks as the Bridegroom of his Church; and the Church speaks as his Spouse; while the “sons” and “daughters” mentioned in our text, are those children of Adam who yet lie in darkness and the shadow of death, or, at best, have only “the form of godliness, without the power.”

As for the “daughters of Jerusalem,” who occasionally bear a part in the dialogue, they are professors of religion, who, though friendly on the whole, are not yet brought into this near relation to Christ, nor made partakers of his saving benefits.

In discoursing on the words before us, we shall consider,

I. Christ’s testimony respecting his Church.

The commendation bestowed upon her is the highest she could possibly receive; it is, that she, according to the measure of grace given to her, resembles him. In order to point out the resemblance,

He first declares his own character.

“I am the rose of Sharon, and the lily of the valleys.” Whatever is most excellent in the universe, is brought forward from time to time, to designate and illustrate the character of our Lord.

Of the heavenly bodies he is the Sun, “the Sun of Righteousness.”

Of inferior creatures, he is the Lion, “the Lion of the tribe of Judah.”

Even the plants and flowers yield him honor also; as the rose is exceeded by none in fragrance, and the lily is pre-eminent in beauty, he is a Rose, “the Rose of Sharon,” whose excellence was proverbial, Isaiah 35:2; and a Lily, “the Lily of the valleys,” to which Solomon in all his glory was not worthy to be compared! Matthew 6:29.

Infinitely diversified are his perfections. In whatever point of view we consider him, his person, his offices, his relations, we shall be fully convinced, that to him alone pertain the garments which were “made for glory and beauty! Exodus 28:40.” In his person are united all the attributes of God, and all the grace of humanity in their highest possible perfection! In his offices, nothing is lacking that could contribute to the welfare of his Church and people.

As their High-priest, he has made a full and all-sufficient atonement for them.

As their Prophet, he instructs them by his Word and Spirit.

As their King, he rules over them, and in them; and puts all their enemies under their feet.

As for his relations, there is no relation that can inspire us with hope and confidence, which he does not bear towards his believing people. He is our Shepherd, our Brother, and our Friend. Whether viewed in his exaltation, as God; or in his humiliation, as Man; or in his mediatorial state, as “Emmanuel, God with us”—he is infinitely great and glorious, “fairer than ten thousand, and altogether lovely!”

He then acknowledges his people’s resemblance to him.

To the glories of his Godhead no creature can bear any true resemblance; so infinitely is he above all. But in his humiliation Jesus was a pattern both of lowliness and purity, to which his believing people are conformed. Yes moreover, as he in this respect infinitely excels the highest of his creatures, so does his redeemed Church excel all others of “the daughters” of men; she is, like him, “a lily;” like him also, “a lily among thorns;” no others bearing any more comparison with her, than a thorn or brier with the lily.

Mark the lowliness of the true Christian; he bows down his head with a sense of his own unworthiness, and manifold infirmities; yet is he “pure,” at least in purpose and desire, “even as God is pure.” “The very same mind is in him that was in Christ Jesus;” yes, “being joined to the Lord, he is one spirit with him;” “a partaker of his holiness,” “a partaker of his very nature, 2 Peter 1:4,” “created anew after his image in righteousness and true holiness.”

Compare the redeemed Church with others, and they are no better than “thorns” before her; so superior is she to them in all her principles, her purposes, her attainments.

The one have no higher aim or end than self; the other disdains to act but from the love of God, and for the glory of his name.

The one leave God out even from the most sacred exercises; the other brings him into the most common acts and offices of life, 1 Corinthians 10:31.

The one have no life but what they received from nature; the other has Christ himself living in him; yes, “Christ himself is his life, Colossians 3:4.”

True it is, that by nature the believer was not at all different from others, but grace has made the difference; according to that prophetic declaration, “Instead of the thorn shall come up the fir-tree, and instead of the brier shall grow up the myrtle-tree; and it shall be to the Lord for a name, and for an everlasting sign, that shall not be cut off, Isaiah 55:13.” Thus is that amply verified which was spoken by Solomon, “The righteous is more excellent than his neighbor, Proverbs 12:26.”

In reply to this commendation, the redeemed Church proclaims,

II. The Christian’s testimony respecting Christ.

This he bears,

1. From his knowledge of Christ’s excellencies.

Christ is “as the apple tree among the trees of the forest.” Other trees can afford shadow only; while to those who take refuge under him, he administers the most refreshing and satisfying food. Under them, the soul that continues to abide, must perish; but the soul that abides in him, shall live forever. All that it can want or desire is found in him. He is “the tree of life, that bears twelve manner of fruits, Revelation 22:2;” one for every season, every situation, every circumstance of life. “The very leaves of that tree are for the healing of the nations.” The law appeared to offer a beneficial retreat; but it could never satisfy the hungry soul, or “make a man perfect as pertaining to the conscience.” But what not all the trees of that forest could do, Christ has done, Romans 8:2; and does continually for all who seek repose under the shadow of his wings. Those who have the clearest views of his excellency, “determine to know nothing but him, even him crucified.”

2. From his experience of Christ’s love.

The redeemed Church here says, in fact, “What my eyes have seen, my ears have heard, and my hands have handled of the Word of life, the same I declare unto you!” In fact, no other knowledge than that which has been wrought into our own experience, is of any use; at least, not for the Christian’s own benefit. Hear then the redeemed Church’s happy experience, “I sat down under his shadow with great delight; and his fruit was sweet unto my taste.” The believer has come to Christ weary and heavy-laden with a sense of his sins, and has found rest unto his soul. Like the traveler fainting beneath the intense heat of a vertical sun, he has sought the shade in Christ Jesus, who has approved himself all-sufficient, even like “the shadow of a great rock in a weary land! Isaiah 25:4; Isaiah 32:2.”

Of his fruits too does the believer eat in a rich abundance. O! how sweet is his pardoning love to the soul, when he says, “Your sins are forgiven—go in peace!” Who can describe the blessedness of that peace which proceeds from him; from Him who said, “My peace I give unto you!” Truly it is “a peace that passes all understanding.

As for the joy with which these manifestations are accompanied, it is “unspeakable and full of glory.” How can a soul feel anything but exquisite “delight,” when thus favored with “the spirit of adoption,” yes, “the witness of the Spirit” also attesting its relation to Christ, “sealing it unto the day of redemption,” and giving it even now as “a pledge” and a foretaste “of its heavenly inheritance?”

Such are the fruits of which every one shall eat, who sits under the shadow of the Lord Jesus; and “sweet shall they be unto his taste,” even “sweeter than honey or the honey-comb.”

Having no fear that either of these testimonies shall ever be set aside, we ground upon them a word of exhortation.

1. Let us contemplate the excellencies of the Lord Jesus.

There is not anything in the world which may not serve to illustrate his beauty; for, in fact, all created excellencies are but rays of his glory, and stars twinkling with his reflected splendor. We do not think enough of him; we can admire beauty in the creature, but have no eyes to behold it in Him who is the center and source of all. Did we but duly reflect on him, we would pant after a union with him; and despise everything else in comparison with him. “All other knowledge would be to us but as dross and dung.”

Truly “his name is as ointment poured forth; and therefore do the virgins love him! Song of Songs 1:3.” Say, believer, Is he not “precious” to your soul? 1 Peter 2:7. O that every one among us would be persuaded to go into this garden, and compare the fragrance of this “rose,” and the purity of this “lily,” with all that ever his eyes beheld, or his most impassioned sense experienced! O that all might “behold his glory—the glory as of the only-begotten of the Father;” “the brightness of whose glory he is, and the express image of his person! John 1:14. Hebrews 1:3.”

The effect of such a sight cannot be conceived by those who never yet beheld it; for we should be constrained by it to cry out, “How great is his goodness! How great is his beauty! Zechariah 9:17.” and, while beholding his glory, we would be “changed into his image, from glory to glory, by the Spirit of our God, 2 Corinthians 3:18.”

Go, beloved, into the holy mount, and converse with him; and you shall come down, like Moses, irradiated with the beams of his glory. Be conversant with this “lily,” and you shall become “lilies” yourselves!

2. Let us kindly receive his overtures.

We have before shown, that this is a dialogue between Christ as a Bridegroom, and the redeemed Church as his Spouse. Into this relation Christ is desirous to bring us all. We come in his name, to invite you all to unite yourselves with him; we come, that we may “present every soul among you as a chaste virgin to Christ, 2 Corinthians 11:2.” Hear the invitation given, as it were, from his own lips, “I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the LORD! Hosea 2:19-20.”

Beloved brethren, Who is there that has such a title to your affections as He? Who can make you so happy as He? Have not all other sources of comfort proved as “broken cisterns that can hold no water?” Why then will you not “come to the fountain of living waters?”

Do not say, “I am unworthy of this high honor.” Who is not unworthy? Who could ever have obtained it by any worthiness of his own? Every person that was ever united to him was first a wretched, helpless outcast, like yourself, Ezekiel 16:4-8; and, if you desire a union with him, be assured that “he will never cast you out.” Only “come to his banqueting-house, and his banner over you shall be love! verse 4.”

3. Let us duly estimate our Christian privileges.

The happiness of the soul that is united unto Christ, no words can declare, no imagination can conceive. Only hear the terms in which He and his Spouse speak of each other; he calls her, “My Love;” and of him she speaks in that endearing term, “My Beloved.” Think, for a moment, what immense, what inconceivable privileges are implied in these terms, whether as applied by him to us, or by us to him!

Whatever he is—he is for you!
Whatever he has—he possesses for you!
Whatever he does—he does for you!
Whatever he enjoys—he enjoys as your Head, your Representative, your Forerunner.
“The glory which his Father has given him, He has given you.”

You may enjoy earthly sweets, and they will cloy; yes, the most fragrant rose will fade. Not so “the Rose of Sharon;” its fragrance will be undiminished to all eternity. You may sit under the shadow of other trees, and their foliage shall fail; yes, like Jonah’s gourd, they may wither in a night.

But not so “the apple-tree that grows in the midst of the Paradise of God;” there is no worm at the root of that tree; its gracious influence shall endure forever; and its delicious fruits be ever new.

Make then these things your own, by “apprehending Christ,” and giving yourselves up to him; for “all things are yours, if you are Christ’s.” Only “taste, and see, how gracious the Lord is;” and having once “tasted that the Lord is gracious, you will never rest until you can say, “My Beloved is mine, and I am his!”

4. Let us walk worthy of our high relation as Christ’s redeemed people.

If one be brought into union with an earthly monarch, she feels an obligation to conduct herself henceforth in a way suited to her high calling. And shall not we, when united to “the King of kings?” Yes! We must resemble him, and exhibit, according to the measure of the grace conferred upon us, the mind that was in him.

Let us especially resemble him in his humility and purity. We are not indeed to “bow down our heads as a bulrush,” as if we were in a pitiable and disconsolate state; but to bow our heads as “the lily,” is our beauty and our excellence. Never does the Christian look so beautiful as when he is “low in his own eyes.” Surely whatever may have been done for us, and in us—we must still to our last hour “walk humbly with God.”

We must also be pure and spotless as the lily—yes, “blameless and harmless as the sons of God.” We must not be contented with low attainments; but must seek to “walk worthy of the Lord himself,” “whose we are, and whom we profess to serve.”

Let this be the one object of our ambition; and, as we profess to surpass every flower of the field in fragrance and beauty—then let us so live, that we may not fear a comparison with any of the sons of men. Let us not be found to be vain boasters of privileges that are merely notional; but, while we profess to enjoy so much in and through the Lord Jesus, let it be seen, that, “having this hope, we do indeed purify ourselves, even as he is pure! 1 John 3:3.”

Charles Simeon

Song of Songs 1:3-4

“Your name is as ointment poured forth; therefore do the virgins love you. Draw me; we will run after you.”

This divine song was admitted into the sacred canon soon after the Babylonian captivity (most probably by Ezra,) and has been admitted both by Jews and Christians from that time, as constituting an important part of the inspired volume. It is called the Song of Songs, because of its peculiar excellence, there being no other to be compared with it, as delineating and describing the love which exists between Christ and his Church. There are indeed similar images used in other parts of holy writ, and particularly in the 15th Psalm; but there is a richness and variety in this, by which it is pre-eminently distinguished. True it is, that the representations contained in it render it unfit for the carnal eye, which would be more likely to be injured by it, through the influence of a polluted imagination, than to derive from it the good which to a spiritually enlightened mind it is calculated to convey.

Many of the expressions, which, at the time they were written, were clear and intelligible, are, for lack of a more intimate knowledge of the various circumstances which would elucidate them, inexplicable to us; but the general purpose of the whole is evident enough.

It is a kind of allegory written in the form of a pastoral poem, in which different people are introduced, and bear a part of the dialogue between Christ and his redeemed Church (or true believers); the one under the character of a Bridegroom; and the other, of a Bride, espoused to him in this world, and waiting for the consummation of her nuptials in the world to come.

The abruptness with which the poem opens is very remarkable. The spouse, having her mind full of her Beloved, breaks forth without any mention of his name, “Let him kiss me with the kisses of his mouth.” She is ready to think that the minds of all must of necessity be occupied with his excellencies, and must therefore of necessity know to whom she refers. She then commends “his love, as better,” and more exhilarating, “than wine, because of the savor of his good ointments. That seems the more proper place for the stop;” and assigns this as the reason of her love towards him, and her ardent desire after him.

These are the two points for our consideration at this time:

I. The reason of the Church’s love to Christ.

“His NAME is as ointment poured forth”.

A rich ointment poured forth will fill a whole house with its fragrance, John 12:3, so that all who are within it shall be refreshed with its fragrance; and such is the delight which the whole Church derives from the mention of the name of her Beloved.

Consider his name, “Emmanuel.” It was a name given him eight hundred years before he came into the world; and the interpretation of that name is given us by the sacred historian, that we may know all the riches of grace and love contained in it. Its import is, “God with us! Matthew 1:23.” Wonderful name! God, “the mighty God,” with us, worms of the earth; with us, who have been all our days rebels against his Divine Majesty, and who might well have expected to have been made everlasting monuments of his righteous indignation.

In some respect indeed he might bear that name, even in the regions of darkness and misery; since he is there by his wrath and power inflicting his heavy judgments on all who inhabit those dreary mansions.

But he is with his redeemed people by his love. Yes, he is with us in our very nature, “bone of our bone, flesh, of our flesh;” God and man in one person! Stupendous mystery! Can it be so? Is it true, that the God of Heaven and earth has so condescended to assume our nature, and to sojourn upon earth, that he might commend himself to us as our Beloved? Say, you who have any spiritual senses, does not a fragrance go forth at this name Emmanuel, sufficient to fill the whole universe with its fragrances?

But take another name, the name of “Jesus.” This was given to him by the Angel, when he was conceived in the womb; and the giving it was considered as a completion of the prophecy that assigned to him the name Emmanuel, Matthew 1:21-23. And a fulfillment of the prophecy it was; for “Jesus” is Jah Hosea, or Divine Savior.

Here, in addition to his Godhead, as united to the manhood, we have the end of his incarnation plainly announced; it was, to save a ruined world; yes, “he came, not to condemn the world, but that through him,” even through his meritorious blood and righteousness, “the world might be saved.”

Think of this, you who have destroyed your own souls, and are trembling for fear of the Divine judgments; your God has become a man, on purpose that he might fulfill the law which you have broken, and endure the curse which you have merited; and by this substitution of himself in your place, might deliver you from death and Hell, and make you partakers of his own eternal kingdom and glory.

Does not this name refresh and animate your souls? Can you hear it without receiving from it sensations which it is not in the power of language to express?

Consider yet one other name, that name whereby we are particularly instructed to call him, “The Lord our Righteousness, Jeremiah 23:6.” Here you have the same blessed intimations as in the former names, respecting his Godhead, and the gracious ends of his incarnation; with this additional suggestion, that his righteousness was wrought out for you—yes, that he himself is your Righteousness. A creature’s righteousness would not have sufficed for you; you needed the righteousness of God himself; and God himself has become a man, that in your nature he might work out a righteousness that should be imputed to you, and put upon you, and constitute your justifying righteousness at the bar of judgment.

Tell me, brethren, can you hear this unmoved? What spiritual perception can you have, if you are not even ravished with delight at the sound of such a name as this? Surely it is the out-pouring of this ointment that makes Heaven to be the place it is; yes, to be within the reach of this atmosphere, is Heaven!

We forbear to mention any other of his glorious names, lest we distract your attention by the variety. See Isaiah 9:6. Sufficient have been mentioned to justify the Church’s attachment to this adorable Savior.

On account of the fragrance diffused by his name, “the virgins love him”.

By “the virgins” we understand, all that are “pure in heart,” and have been betrothed to him in righteousness and truth, Hosea 2:19-20.” Of all such the Apostle says, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ! 2 Corinthians 11:2.” These all love the Lord Jesus Christ. In the eyes of others, this adorable Being has “no beauty or loveliness for which to be desired, Isaiah 53:2.” But in the eyes of the redeemed Church “he is truly precious, 1 Peter 2:7,” “fairer than ten thousand,” and “altogether lovely;” and the one desire of her heart is, to be able to say, “This is my Friend and my Beloved! Song of Songs 5:10; Song of Songs 5:16.”

In comparison with him, all other suitors are utterly despised. The whole universe presents no other object to her view that deserves a thought; the constant state of her soul towards him is, “How great is your goodness! How great is your beauty! Zechariah 9:17.” “Whom have I in Heaven but you? and there is none upon earth that I desire beside you! Psalm 73:25.”

As sweet as created excellencies once appeared to her, she has now no eye to see them, no taste to enjoy them. She is altogether occupied with the savor of her Beloved’s name, the perfume of which makes every other fragrance worthless at least, if not nauseous and offensive. In a word, so entirely does this beloved object fill her soul, that with him a dungeon would be Heaven; and without him, Heaven itself would be a dungeon or a desert.

From hence naturally follows,

II. Her ardent desire after him.

Conscious that his gifts are his own, and that without his gracious assistance she can do nothing, she presents before him,

1. Her supplication.

Our blessed Lord himself has said, “No man can come unto me, unless the Father, who has sent me, draw him! John 6:44.” And this total insufficiency for everything that is good, the Church confesses in this short but ardent petition, “Draw me!” None but Jesus himself can open for us the box in which this ointment is contained, or give the spiritual perception whereby alone its fragrance can be discovered.

How many, in the days of his flesh, were rather incensed against him, than drawn to him, by all the wonders of his love! and how many at this day are like the idols which they worship! “they have eyes, and see not; ears, and hear not; noses, and smell not, Psalm 115:5-8.” But these have had spiritual senses given unto them; and therefore they pant after communion with their blessed Lord.

Observe, it is not the carnal unregenerate man alone that needs to offer this petition; it is here offered by “the virgins,” “the upright, See the close of verse 4,” who already love their Lord; and it is necessary to be offered by all, as long as they continue in the body. There are times and seasons when the most favored of mankind are comparatively dead and dull. Even “the Wise Virgins,” as well as the Foolish ones, for a time “slumbered and slept.” Again and again does every true believer need to be awakened, and to have his sluggishness overcome by fresh communications of divine grace, and fresh manifestations of the Savior’s love. Continually do we need to be “drawn with the cords of a man, and with the bands of love, Hosea 11:4;” and therefore we must continually renew the same petition as the Church offers in our text.

2. Her resolution.

It is no reluctant service which the Bride will render, when once she feels the attractions of the Bridegroom’s love. No; she will “run after him;” she will run with all her might; she will regard no obstacles without; she will yield to no impediments within; she “will run and not be weary; she will press forward, and not faint! Isaiah 40:29-31.” The space she has already passed, she will account as nothing, “forgetting the things that are behind, she will press forward for that which is before, if by any means she may apprehend that, for which she has been apprehended of God in Christ Jesus, Philippians 3:12-14.”

The change of person also is here remarkable, “Draw me, and we will run after you.” Not only will the redeemed Church summon all the powers of her soul, and unite them all in the service of her Lord, but she will bring all she can along with her. When once she feels the constraining influence of Christ’s love, she will not be content to come alone; she would impress every person that she beholds, with the same love which she herself feels, and would bring all others into the very same union with him which she herself desires.

And herein her love differs from that which is here used to set it forth; the love which is felt towards an earthly object, admits not of participation with others; it would engross all the affections of its beloved object, and not endure a rival. But the redeemed Church’s love to Christ is enhanced by the most extended communication of the blessings which she herself enjoys. She would have all the earth to know, and love him. Just as Andrew and Philip, as soon as they found the Messiah, invited Peter and Nathanael to come and participate their joy—so does every member of the Church of Christ; he will, like Abraham, “command his household” to fear and love his Lord, and will use all possible means to extend the kingdom of his Redeemer throughout all the earth.

From this subject we may learn,

1. What reason we have to seek the knowledge of Christ.

Who is there that has such a title to our affections as he? Who is there so excellent in himself, or such a source of blessedness to those who love him? Go through the universe; survey everything that stands in competition with him; and see what it can do for your souls. Take that highest of earthly bliss, which is here used to shadow forth the blessedness of union with Christ; how often have they been disappointed who have most passionately sought, and fondly hoped that they had attained, the summit of human happiness! And where it has been enjoyed in its utmost perfection, how soon has it been cut short by the hand of death!

But nothing can damp, and nothing can terminate, the blessedness of those who are united to Christ. On the contrary, in the midst of the deepest distresses—his love will fill you with the richest consolation. When a fainting fit has come upon the body, a strong and pungent fragrance will revive it; and so will the fragrance of Jesus’ name refresh the soul, when nothing else under Heaven will reach, and resuscitate, its languid powers. O let every one of you seek this union, and never rest until you can say, “My Beloved is mine, and I am his! Song of Songs 2:16.”

Yet let me remind you of a most important distinction that must ever be made between the knowledge of Christ, and “the savor of the knowledge of him, 2 Corinthians 2:14.” That which resides in the head only, will be of no avail, as bringing you into union with him. It is that only which diffuses a fragrance through the whole soul, that will terminate in the everlasting enjoyment of him in Heaven.

2. In what way we should testify our regard for him.

Seek him continually, and with your whole hearts; and whenever you find sluggishness creeping upon you, renew your cry to him, “Draw me, draw me!” Your hearts are prone to backslide from him—yes, prone too to alienate from him the affections that should center in him alone; but strive that you may be able at all times to say with David, “My soul follows hard after you;” and if at any time you are enabled to lay hold on your Beloved, do not let him go, but “cleave to him with full purpose of heart.”

At the same time see what you can do in your families, in your neighborhood, and in the world at large—to bring others also to him. Commend him to them; endeavor to bring them into the assemblies, where he manifests his presence; entreat him to extend his attractive influences to them also, even as he has done to you; and labor that, if possible, all the world may behold his beauty, and be comforted with his love.

As for yourselves, look to the final consummation of your love in the eternal world, when your fruition of him shall be more intimate than it can be in this world, and shall continue without intermission or alloy through all eternity!

Charles Simeon

Ecclesiastes 12:13-14, “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil.”

In this book of Ecclesiastes are many things difficult to be understood, and capable of being perverted by any one who desires to justify himself in an undue attachment to the world. But a reference to the condition of the author will enable us to explain the whole in a satisfactory and consistent manner. Solomon was possessed of all that this world could afford; and he rendered every object, and every employment, subservient to his own comfort. In all this he sinned not. It was not in the use of God’s creatures that he sinned, but in the abuse of them. And we also may both possess and enjoy all that God in his providence has allotted to us, if only we enjoy God in the creature, and have earth subordinated to Heaven. What the real drift of all his observations was, is told to us in the words which we have just read, and which give us a clue to all that he has before spoken. In them we see,

I. The sum of all moral and religious instructions—

Many things we have to say both on the subject of morals and of religion, but they are all comprehended in this one saying, “Fear God, and keep his commandments.”

In this is contained the whole substance of religion—

By the fear of God we understand, not a slavish dread of him, but a holy filial regard, arising from a sense of his relation to us as a reconciled God and Father.

And in “keeping his commandments” we include a due attention to that great commandment of the Gospel, the believing in our Lord Jesus Christ for salvation [1 John 3:23.] We must distinguish carefully between a legal and an evangelical interpretation of these terms, lest we confound the Gospel with the Law. We must guard especially against a reliance on our obedience, as if it could in any way, or in any degree, purchase salvation for us. But, if we are duly jealous on these points, we need never be afraid of asserting, that all true religion is comprehended in the duties inculcated in our text. Everything else is subservient to these things: the most important principles are of little use, except as they conduce to this end. It was for this that the Lord Jesus Christ undertook and executed the whole work of redemption, “To this end Christ both died and rose and revived, that he might be the Lord both of the dead and living,” [Romans 14:9] and “purify unto himself a peculiar people zealous of good works” [Titus 2:14.] All the promises of the Gospel are given to us for this end, to “make us partakers of the Divine nature,” [2 Peter 1:4] that we may, under their gracious influence, “cleanse ourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God” [2 Corinthians 7:1.] In a word, it is this which is the scope and end of all our ministrations; we are sent “to turn men from darkness unto light, and from the power of Satan unto God [Acts 26:18.]

In this all is contained that deserves the attention of a rational being—

It is of very small consequence whether we have more or less of this world—its pleasures, riches, honors, are but for a moment. What enjoyment has the Rich Man now of all his sumptuous fare? What sense has Lazarus of all his former wants? All is passed away; and nothing remains of all the good or evil that befell them in this world, but a responsibility for the use they made of it.

The period allotted for the enjoyment of earthly things is but a day, an hour, a moment. What does it signify to a man acting a play, whether he performs the part of a king or a beggar? Whatever his real character is, that he assumes, and that he retains, as soon as the last scene has ended. So the only thing that is of importance to us is, “What is that character which we shall sustain to all eternity? Have we been rebellious and disobedient? or have we feared God and wrought righteousness?” Those are the points that will determine our future destinies; and therefore they are the only points deserving of any serious regard.

But this leads us more particularly to notice,

II. The consideration that gives to it all its weight and importance—

This will be the one point of inquiry at the last day—

God will come to judge the world; and, when examining the state of every individual, he will not ask, What sect we were of; or, What our sentiments and professions were; but, What our practice was, and What the habit of our minds towards him? I may even say, that that which passes under the name of Christian experience, will be of no account, as distinct from the duties inculcated in our text. It is radical and universal holiness alone, that God values: and, if that be right in its principle and end, it is the only thing which will be regarded in God’s estimate of our character. In a word, it is “the whole of man;” it is his whole duty, and his whole happiness. His whole duty, as comprehending universal holiness; and his whole happiness, as being really a foretaste of Heaven itself.

According to this will our eternal state be fixed—

Some of this will appear in our external conduct, but some will be found only in the internal habit of the mind; because there is very rarely scope for discovering in outward act, all that the grace of God will form in the heart. “Every secret thing” therefore, every secret desire, purpose, inclination, appetite, affection, will go to the forming of God’s estimate, and the determining the measure of our future recompense. If these have been evil, the best acts will have lost their value. But if these have been good, the smallest acts that can possibly have been performed, the widow’s mite, or a cup of cold water given to a disciple, will be ranked among the most acceptable services, and be acknowledged as such by God himself. If we have really had “the fear of God in our hearts,” and “walked in his fear all the day long,” and, under the influence of that principle, labored to approve ourselves to him in all things—then we shall assuredly hear him say to us in that day, “Well done, good and faithful servants, enter into the joy of your Lord!”

This subject will be of the greatest use,

1. To correct the errors of those who affect superior light—

Many there are who leave out all practical godliness from their system, They can think of nothing but God’s eternal decrees, and of the finished work of Christ for us; forgetting that there still remains a work for him to accomplish in us. They would account all such views as have been presented to you, legal, and unfit to be offered to a Christian auditory. What Solomon accounted “the conclusion of the whole matter,” and “the whole of man,” they account as nothing. But not so did Peter, who says that “in every nation, he who fears God and works righteousness, is accepted of him [Acts 10:35.] Nor was Paul of their opinion; for he has declared (and in the very epistle where he most enlarges on the decrees of God), that it is “by patient continuance in well-doing we must attain to glory and honor and immortality [Romans 2:7, with 2 Corinthians 5:10-11.]

We do not hesitate to say, that if an angel from Heaven were to be sent to preach the Gospel, the statements before given would constitute a very principal part of his ministrations. John in his visions saw an angel flying through the whole world, to carry the everlasting Gospel to people of all nations and tongues: and the words in which he addressed the whole human race were like those of our text, “Fear God, and give glory to him; for the hour of his judgment is come!” [Revelation 14:6-7.]

Here is the very exhortation of Solomon, enforced with the identical consideration which he urges; and it is expressly called, “The everlasting Gospel.” Let those who affect a higher and superior tone be convinced of their mistake. Let them bring forward all the sublimest truths of Christianity in their place; but let “this be the conclusion of the whole matter;” for, whether they will believe it or not, this is “the one thing needful,” and “the whole duty of man.”

2. To dispel the fears of those whose knowledge is yet dim—

As there are many who delight in nothing but the deepest mysteries of our religion, so there are many who make those mysteries an occasion of continual disquietude. The doctrines of predestination and election are ever present with their minds, as grounds of terror and despondency. They cannot see that they are of the number of God’s elect; and therefore they imagine that all exertions on their part are in vain. But the fears of this people are such as ought no longer to be indulged: for there is no man in the universe who is authorized to consider himself as one of God’s elect, any farther than he has “the spot of God’s children” upon him. It is by his fear of God, and his obedience to God’s commandments, that he must judge of his state before God. To judge of his election by any other standard, is only to deceive his own soul. If then those who distress themselves about the doctrines of election would dismiss those subjects from their minds, and contemplate only what is more within the sphere of their comprehension, they would do well.

Let me recommend this plan to all. Look not at God’s decrees, which you can never explore, but at the visible effects of his grace upon your souls. If you can find “the works of faith, and labors of love, and patience of hope” evidenced in your conduct, you may from thence assuredly infer “your election of God” [1 Thessalonians 1:3-4.] since those are indisputably the fruits of his grace: and his grace has been communicated according to his purpose, which “he purposed in Christ Jesus before the world began” [2 Timothy 1:9. Jeremiah 31:3.]

3. To regulate the conduct of those whose views are scriptural and just—

“The fear of the Lord is the beginning of wisdom” [Psalm 111:10.] and to get this in a more uniform and abiding exercise, is to be the one object of our lives. It is the beginning and “the conclusion of the whole matter.” O that this were better understood among us!

An old writer observes, that religion consists not in Notions, but Motions. The observation, though quaint, is true. The difference is not always visible at first sight, and the one if often mistaken for the other; but, if separated, they are as wide asunder as Heaven and Hell. Let it never be forgotten, that holiness of heart and life is that which constitutes our fitness for Heaven; and that it is only by growth in that, that we can ever honor God on earth, or secure the enjoyment of him in the eternal world.

Charles Simeon

Ecclesiastes 12:1, “Remember your Creator in the days of your youth, before the days of trouble come and the years approach when you will say: I find no pleasure in them.”

Instruction may profitably be given in a variety of ways. Indeed, in order to be effectual, it must be accommodated in some measure to the dispositions and habits of the people addressed. To one who is wayward and self-willed, the pungency of irony may be well applied. While with the tractable and docile, the more simple and direct way of affectionate exhortation may be of more avail. Both of these methods are adopted by Solomon in the passage before us. In the verses immediately preceding our text, he addresses a young man whom he supposes to be bent on the prosecution of his evil ways: “Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Follow the ways of your heart and whatever your eyes see, but know that for all these things God will bring you to judgment!”

Then, after a serious admonition to avoid the evils which ungovernable passions will certainly bring upon him, he affectionately exhorts him to devote his early life to the exercises of true piety.

I. What is implied in “remembering our Creator”—

Of course, it cannot be supposed that it is a mere act of the memory which is here recommended, but such a remembrance as befits the relation in which we stand to him as his creatures. We should remember then,

1. His AUTHORITY over us—

As the work of his hands, we have received from him all our abilities, whether of mind or body. It is of his bounty alone that we have been endowed with the faculty of reason, which elevates us above all the rest of this lower world, and brings us into a near conformity with that higher order of created intelligences, the holy angels. For what purpose has he thus distinguished us, but that we might render him services worthy both of our present state, and our future destinies. “He has formed us for himself, that we might show forth his praise.” This is the end for which we are to live: nor is anything on earth to divert us from the course which he has marked out for us. Obedience, it is true, is due to our parents, and to all others whom the providence of God has placed over us. But the authority of the creature must always be regarded as subordinate to that of our Creator; and, if at any time the will of man stands opposed to the will of God, we must then reply, “Whether it be right to hearken unto you more than unto God, judge you.”

Whatever solicitations we may have from without or from within to violate any part of God’s revealed will, we must withstand them manfully, and resist them even unto death. Knowing that “we are not our own, but God’s; we must glorify him with our bodies and our spirits, which are his.”

2. The COMMANDS he has given us—

We will not here enter into the different commandments of the law, but draw your attention rather to that great commandment of the Gospel to believe in Christ: “This is his commandment,” says John, “that you believe in the name of his Son Jesus Christ [1 John 3:23.] This command should be had in constant remembrance. It is addressed to every child of man. There is no one so innocent, as not to need a Savior; nor any one so guilty, but that he may, through penitence and faith, obtain a saving interest in that Savior, whom God has provided for a ruined world.

Do not imagine, my young friends, that you are not concerned in this, or that it will be time enough for you to attend to it, when you shall feel a greater need of mercy. You all are sinners. You all have a consciousness within yourselves that you have done many things which you ought not, and left undone many things which you ought to have done. You therefore have in your own bosoms a witness that you need a Savior. As in the presence of the Most High God, I declare unto you, that there is no mercy for the young, any more than for the old, but in the name, and through the mediation, of Jesus Christ, “there is no other name under Heaven given among men whereby we can be saved, but the name of Jesus Christ.”

Go then to this Savior, and implore mercy at his hands. Look to him as dying for your sins, and “as reconciling you to God by the blood of his cross.” Let every one of you from day to day wash in the fountain of his blood, and clothe yourselves with the robe of his unspotted righteousness, and live altogether upon his fullness, receiving out of it continual supplies of all needful grace.

3. His CONTINUAL PRESENCE with us—

“God is in every place, beholding the evil and the good,” and wherever you are, you should see, as it were, this inscription written, “You see me, O God!” [Genesis 16:13.] This is a point which you should never forget for one single moment: for it is only by bearing this in mind that you will be kept from the indulgence of secret sins. When no human eye is upon us, we are apt to think that we may give a greater latitude to our conduct. But we should remember that the darkness is no darkness with God, but the night and the day to him are both alike. “There is no darkness nor shadow of death where the workers of iniquity may hide themselves.”

Oh, if you bear this in remembrance, you will never do what you know to be wrong, nor utter what you know to be false. You will act in all things as in the immediate presence of your God, and will do nothing but what you believe to be good and acceptable in his sight.

4. His determination to JUDGE us in the last day—

God “has appointed a day wherein he will judge the world in righteousness by that man whom he has ordained, even by his Son Jesus Christ.” In that day all shall be summoned to his judgment-seat, the old and the young, the rich and the poor. Not one that has ever been born into the world shall then be absent—the child that died at birth, as well as the man of a hundred years old, shall be summoned to receive his everlasting doom, according to what they have done in the body, whether it be good or evil. To those who have lived to your age, judgment or mercy will be dispensed according as you have remembered or forgotten God.

Most solemn is that declaration of the Psalmist, “The wicked shall be turned into Hell, and all the nations that forget God [Psalm 9:17.] If you have forgotten his authority over you, and especially his command to believe in his Son Jesus Christ; if you have forgotten that his eye was always upon you, inspecting your most secret thoughts, and noting them down in order to his future judgment; and if you have lived without any concern about the irreversible sentence that shall then be passed upon you; it will indeed be an awful day to you, a commencement of such misery as no words can describe, nor any imagination conceive. Remember then that God marks down in the book of his remembrance your every act, and every word, and every thought; and that it is your wisdom so to live, that, whether called at an earlier or later period of life, you may give up your account to him with joy, and not with grief.

Such is the duty of all without exception, but the text requires me more particularly to show,

II. WHY we should thus remember him in early life—

It were easy to accumulate reasons on so plain a point: but we shall content ourselves with assigning a few of the most obvious;

1. This is the most FAVORABLE time—

It is of the nature of sin to harden the heart and to sear the conscience. Therefore the less we have been habituated to sin, the more hope there is that a good impression may be made upon our minds. We cannot agree with those who represent the hearts of youth as a sheet of white paper, on which you may write either good or evil. For, alas! there is evil, not merely written, but inscribed there in a most abundant measure, and in characters that are almost indelible. Yet we cordially accede to this truth, that the young are as yet only like plants sprouting from the earth—pliable and easy to be trained; while at a more advanced age they become like trees, which retain their form, unyielding, and unmoved.

From the very employments too of men in more advanced life, there arise many disadvantages: being drawn to a more vigorous pursuit of earthly things, they are frequently, so oppressed with “the cares of this world, and the deceitfulness of riches, and the lust of other things, that the good seed which has been sown in them, cannot grow up unto perfection.”

But from these things young people are comparatively free. Besides, at this season they have an express promise from God, which they cannot plead in future life [Proverbs 8:17,] and therefore in a variety of views they may well consider this as “the most convenient season” for piety that can ever occur.

2. It may, for anything we know, be the ONLY time that shall be allotted us—

The youngest and the healthiest among us may be speedily removed. Let any one survey the grave-stones that surround him, and he will see that multitudes have been cut off at his age, though once they appeared as likely to live as any who have survived him. And what if disease or accident arrests you before you have truly devoted yourselves to God? Will you have any opportunity to repair your error in the grave? “Is there any work or device there,” by which you can accomplish what here was left undone? No! “As the tree falls, so it lies:” and as you die, in a converted or unconverted state, so you must remain forever! “Today then, while it is called today,” harden not your hearts,” as the generality, alas! are but too prone to do.

3. No other thing in the universe can so contribute to our present happiness—

It is a great mistake and folly, to imagine that happiness can be found in the vanities of time and sense. From infallible authority we can declare that everything under the sun is mere “vanity and vexation of spirit.” But in the service of God there is real joy. His ways are all, without exception, “ways of pleasantness and peace,” and “in keeping his commandments there is great reward.”

Ask anyone whether he ever regretted that he had given himself up to God too soon? We have heard of men, even of good men, as Job and Jeremiah, cursing the day of their birth—but who ever cursed the day of his new birth? At every period of life this is a subject that will bear reflection and impart delight—and in proportion as we grow in piety will our joy in God be increased.

4. There will certainly come a time when we shall wish we had sought the Lord in early life—

The text speaks of “evil days as coming”—and sooner or later they are coming to all.

There is a time of sickness or old age coming, “wherein we shall have no pleasure” in earthly things: and shall we not then wish, that we had sought the Lord in our youth? Shall we then look back with pleasure on the sins that we have committed, or on the vanities that have kept us from God? Nothing but the consolations of God will then be of any avail to make us happy amidst the evils, which, from pain or debility, we shall have to sustain.

But there is a time of death also which we must meet—and what will be our thoughts at that period? Then it will be of little moment to us what joys or sorrows we have met with in our former life. All our concern will be about our eternal state. Oh! with what force will that question press upon the mind, “Am I ready? Am I prepared to meet God?”

How different will our feelings then be, according as we have given up ourselves to God in our early youth, or put off the work of our souls to a dying hour! and what an unfit season will that be to begin that work!

Go one step farther: follow the soul into the eternal world, and view it standing at the judgment-seat of Christ. What will be its feelings at that day? I need not say—your own consciences will tell you. At this moment, even though you choose not to live the life of the righteous, you are saying inwardly in your hearts, “Let me die the death of the righteous, and let my last end be like his.”

Then, as these times must come, let us work while it is day, knowing assuredly, that the night is coming when no man can work, and when we shall bitterly lament, that ever we lost this day of our visitation, and neglected the things belonging to our everlasting peace.

Application—

1. The younger part of our audience—

“Now” therefore more particularly “remember God.” Remember, that he sees the way in which you perform this duty. He sees whether you endeavor truly to approve yourselves to him, or whether you only mock him by a thoughtless compliance with an established form. Go to him, and surrender up yourselves wholly to him, as “the first-fruits of his creatures,” and you will have reason to bless God to all eternity, that ever you were called to perform this solemn service.

But, if you go without any sincere desire to devote yourselves to him, you will only harden your own hearts, and increase the guilt you have already contracted. “Let me however hope better things of you, and things that accompany salvation, though we thus speak.” Yes, dearly Beloved, we will hope, respecting some of you at least, that we “have not bestowed upon you labor in vain.”

2. To those who have grown to manhood—

Every argument used with the young, presses with additional weight on you, and says, with greatly augmented force, “Remember NOW your Creator.” If in your earlier days you were led to comply with this advice, I will venture to ask, Do you repent of having done so? Is not the chief matter of your regret, that you did not give yourselves up to him at a yet earlier period, and that you have not adhered more steadfastly to the engagements you entered into? If you have, on the contrary, advanced in the Divine life, and grown from babes to young men, or from young men to fathers—does not that afford you matter of very exalted joy?

Go on then, “forgetting what is behind, and reaching forward to that which is ahead,” and know that, “when the days arrive in which you shall say, you have no pleasure in them,” you shall experience “a joy with which the stranger intermeddles not;” which this world can neither give nor take away; and which shall be to you a pledge and earnest of everlasting felicity in the bosom of your God.

Charles Simeon

Ecclesiastes 11:9, “Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Follow the ways of your heart and whatever your eyes see, but know that for all these things God will bring you to judgment!”

Earthly pleasure is doubtless gratifying to flesh and blood: hence it is more or less an object of desire to all. But there are two considerations which may well abate our ardor in the pursuit, namely, that its gratifications will soon come to an end; and that there is an approaching judgment, at which we must give an account of all that we have ever done in the body, and receive from God’s mouth a sentence corresponding with the tenor of our past life.

In the verses preceding our text, the former consideration is urged; and we are told, that, however protracted our pleasures may be, they are but like a winter’s sun, which will soon set in darkness, and be followed by a long and dreary night. Such a night is not far off, even from those who are in the very morning of life. It may be hastened prematurely, as it were, by sickness, and toil, and unavoidable misfortunes; and it must come at last through the infirmities of old age, which, if our life be prolonged, will make it but “labor and sorrow.” The latter consideration is suggested in the text, which contains two things:

I. A keen remonstrance.

The address here made to youth, though it appears like a concession, is not really so—

It has been thought by some to be a concession, recommending youth to enjoy themselves in the world—only to do it in such a way as not to endanger their happiness in the future life. And it is certain that there are in this book many concessions to that effect [Ecclesiastes 2:24; Ecclesiastes 3:12-13; Ecclesiastes 5:18-19.]

Such passages as these may indeed be easily pressed too far: but, on the other hand, they are not in general understood by the religious world.

Religious people are apt to imagine that Christianity requires an utter abandonment of those things which the carnal mind affects; and that a pious person who possesses any considerable measure of earthly comforts, is necessarily inconsistent in his conduct. But this is a mistake, and a mistake which greatly needs to be rectified; because it occasions many unjust censures, and uncharitable reflections. “God has given us all things richly to enjoy [1 Timothy 6:17.] And, provided we do not spend an undue portion of our substance on earthly indulgences, or set our affections upon them—there is nothing in Christianity which prohibits a reasonable use, and a temperate enjoyment of them. If only we sit loose to them in our hearts, and enjoy God in them, they are perfectly lawful; yes, “they are sanctified to us by the word of God and prayer” [1 Timothy 4:4-5.]

But it is not in this sense that the address before us is to be understood:

It is, on the contrary, a just and severe remonstrance—

The terms here used are such as cannot well be taken in a good sense. To “walk in the ways of our own heart, and in the sight of our own eyes,” is equivalent to walking in the ways of criminal self-indulgence. This is the import of these expressions in other passages of Scripture [Numbers 15:39. Deuteronomy 29:19.] And so they must be taken here; as is evident from the awful judgments with which such indulgences are threatened in out text. The text is, in fact, an ironical remonstrance, similar to that which Elijah uttered, when he condemned the worshipers of Baal, “Cry aloud; for he is a God [1 Kings 18:27.] And that by which Micaiah reproved the impolicy of Ahab; “Go up to Ramoth-Gilead, and prosper” [1 Kings 22:15.]

By this kind of irony Solomon intended to convey an idea, that young men are bent on such indulgences; that they promise themselves security in the midst of them; and that they will not be prevailed on by more temperate reproof. In this view, his words may be thus paraphrased: “You will, notwithstanding all that I can say to dissuade you from it, go on in the ways of sin, persuading yourselves that nothing but happiness awaits you. Therefore go on, and follow the bent of your own inclinations—but know, that in the end you will find yourselves grievously disappointed!”

Severe as such a remonstrance is, it is perfectly just; for, who that considers what the great end of our being is, can doubt the wickedness of living to the world and to the flesh? Or who that sees how contrary such conduct is to that of Christ and his apostles, can doubt what the issue of such a life shall be? Truly, “if we mind earthly things, we are enemies to the cross of Christ, and our end will be destruction!” [Philippians 3:18-19.] For, whatever may be said or thought to the contrary, “to be carnally-minded is death” [Romans 8:6.]

To this is annexed,

II. A solemn warning—

There is a day of judgment fast approaching—

God will most assuredly “judge the world in righteousness by that man whom he has ordained, even by his Son, Jesus Christ.” Before his tribunal we must all appear. The young, as well as the old, shall then give up their account to him. The things which we did in the earlier part of life shall be brought forth for judgment, as well as those which were done at a more advanced age. The book of God’s remembrance shall be opened; and everything that was recorded in it, from the first moment of our existence to the last breath we drew, shall be adduced as illustrative of our true character, and as the ground of God’s final sentence.

Then shall the things which are now done receive their proper reward—

The judgment of God will not then be regulated by our views, but by his own unerring wisdom. We may excuse a life of vanity and worldliness now; but he will view it as indeed it is—a life of rebellion against him. It argues a total alienation of heart from him. It shows that we lived to please ourselves rather than him, and that we were in reality a God unto ourselves.

He had told us plainly, “If you live after the flesh, you shall die,” but we would not believe it. He had told us, that “the broad road, in which the many are walking, leads to destruction; and that the narrow way alone leads unto life.” But we would not be persuaded that such an awful declaration should ever be verified. Nevertheless so it will be found in the last day. Of this we may be perfectly assured: for it stands on the word of God, which is as immutable as God himself: “Know that for all these things, God will call you into judgment.”

Application—

1. Those who seek their happiness in earthly things—

Do not say that you commit no gross sin, and therefore have no cause to fear. The question simply is, “Do you walk after the way of your own heart?” If you do, it matters little what path you choose, whether it is that of open sin, or secret sin—you are equally living without God in the world, and are equally obnoxious to his holy displeasure. I mean not by this to say that all sins are alike, or that gross immoralities will not augment your guilt and condemnation in the last day. But this is an undoubted truth, that he alone who gives up himself to God in this world, can ever dwell with him in the world to come. For “if we sow to the flesh, we shall of the flesh reap corruption: and it is only from sowing to the Spirit, that we can hope to reap life everlasting.”

Knowing therefore the terror of the Lord, we would persuade you, while yet we may avert from you the impending storm. We would persuade you in particular, O young man, that you may not any longer deceive your soul, and dream of happiness in the eternal world, when you are only “treasuring up wrath against the day of wrath.”

2. Those who are seeking happiness in the ways of God—

Say whether you have not found more solid joy in the ways of God, than ever you found in the vanities of the world? Say whether you have not found it better to “mortify your members upon earth,” than to indulge them; and to live to God, rather than to live unto yourself?

The joy you now have is legitimate: it is such as prophets and apostles had before you; and such as God has freely conceded to you, to the utmost extent of all your wishes, “Let the children of Zion be joyful in their King.” Indeed your present joys are the gift of God to your soul. Go on then “rejoicing in the Lord always,” yes, rejoice, if so it may be, “with a joy that is unspeakable and glorified.” These joys will never make the future judgment formidable; on the contrary, they will help to prepare you for it, inasmuch as they are themselves a pledge of your everlasting inheritance.

Charles Simeon

Ecclesiastes 11:1, “Cast your bread upon the waters, for you shall find it after many days.”

While, in the purity of its precepts, the inspired volume exceeds all other books upon the face of the earth—it excels all other compositions in the variety and richness of the images under which it exhibits our duty and urges the performance of it.

The image under which liberality is here inculcated is well understood in countries where the heat of the climate, uniting with periodical inundations, enables the gardener to proceed in a mode of agriculture unknown to us in the colder regions of the globe. In Egypt, for instance, where the Nile overflows the country periodically to a vast extent, it is common for men to cast their seed, their rice especially, upon the waters, while yet they are at a considerable depth. This might seem to be folly in the extreme, but experience proves, that, instead of losing their seed, they find it again, after many days, rising into an abundant crop.

Such shall be the return which we also shall find to our efforts, if we exert ourselves,

I. For the relief of men’s bodily needs—

Liberality to the poor is strongly insisted on in the Holy Scriptures. It is inculcated,

1. In a way of PRECEPT—

Exceedingly clear and strong were the injunctions which God gave on this subject to his people of old [See Deuteronomy 15:7-11.] So, under the New Testament dispensation, we are enjoined to “labor with our own hands.” And “On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up,” for the purpose of relieving others [Ephesians 4:28. 1 Corinthians 16:2.] Nay, so obvious is this duty, that the man who lives not in the practice of it must be an utter stranger to the love of God in his soul [1 John 3:17.] For “if he loves not his brother whom he has seen, then how can he love God whom he has not seen? [1 John 4:20.]

2. In a way of EXAMPLE—

The good Samaritan shows us how we ought to exercise generosity, even towards those who, by reason of particular differences and distinctions, may appear to be most remote from us [Luke 10:33-37.]

The widow, in giving her mite, which was all that she possessed, might be thought to have acted an extravagant part, especially when she gave it for a purpose to which it could bear no proportion, namely, the repairing of the temple. Yet is that commended to us, by our Lord himself, as an example highly to be admired, and universally to be followed [Mark 12:42-43.]

As for the Macedonians, who were proposed as an example to the Corinthians, their generosity exceeded all belief: for when in great affliction, and in a state of deep poverty, they abounded unto the riches of liberality, and of their own selves, without any solicitation on the part of the Apostle, besought him with much entreaty to take upon him the distribution of their alms [2 Corinthians 8:1-4.] Nothing can give us a higher idea of the excellence of charity than this.

3. In a way of ENCOURAGEMENT—

God assures us, that “whatever we give to the poor, we lend unto the Lord; and that he will, in one way or another, repay us [Proverbs 19:17.] He will repay us, even in a way of temporal prosperity: for the giving of the first-fruits of all our increase to the poor is the way, not to empty our barns, but to fill them with plenty, and to make our presses burst out with new wine [Proverbs 3:9-10.]

Still more will he repay us in a way of spiritual prosperity; since, “if we draw out our soul to the hungry, and satisfy the afflicted soul, he will satisfy our souls in drought, and make fat our bones, and make us like a watered garden, or like a spring of water, whose waters fail not [Isaiah 58:10-11.]

Even with eternal rewards will he repay us, “recompensing, at the resurrection of the just,” the smallest services we have rendered his people [Luke 14:14], and not allowing “even a cup of cold water to be left without its appropriate reward [Matthew 10:42.]

I say then, with assured confidence in reference to this matter, “Cast your seed upon the waters; and you shall find it after many days.”

But we may understand our text as encouraging our exertions also,

II. For the advancement of men’s MENTAL improvement—

To this the same image is applied by the prophet Isaiah; who gives us this additional information, that people, previous to their casting of their seed upon the waters, send forth their oxen and their donkeys to tread the ground with their feet, in order the better to prepare the earth for its reception: “Blessed are you who sow beside all waters, that send forth thither the feet of the ox and the donkey [Isaiah 32:20.]

Now this refers to the publication of the Gospel in every place, however untoward the circumstances, or hopeless the appearance. And we can bear witness to the truth of the prophet’s observation: for in many places, and on many hearts, where there has been as little prospect of success as could well be conceived, God has given efficacy to the word of his grace; and the handful of corn sown upon the top of the mountains has sprung up, so that the fruit thereof has shaken like the woods of Lebanon; and those of the city where it has been cast have flourished like the piles of grass upon the earth [Psalm 72:16.]

Charles Simeon