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

Ecclesiastes 9:18, “One sinner destroys much good.”

The influence of every man in his sphere is considerable. Solomon had seen a remarkable instance of a poor man delivering by his wisdom a small and ill-garrisoned city from the besieging army of a very powerful monarch. From hence he was led to consider the superiority of wisdom above wealth or power.

On the other hand, he saw that, as a wise and good man might be extremely useful, so a foolish and wicked man might do a great deal of injury, to those around him. Hence, contrasting the two, he observed, “Wisdom is better than weapons of war; but one sinner destroys much good.”

In illustrating the latter member of the sentence, we shall point out the truth of it,

I. One sinner destroys much good in NATIONS—

Men of all classes in the community may greatly affect the state to which they belong.

A proud and ambitious monarch, how soon may he involve his people in war, and reduce them to the very brink of ruin! Such was Solomon’s only son, who, in the space of a few weeks, goaded ten tribes out of the twelve that he ruled over, to revolt from him, and to establish a separate and independent kingdom [1 Kings 12:16.]

An aspiring subject also may, by exaggerating the people’s grievances, and promising them effectual redress, stir up multitudes to insurrection, and involve a nation in all the horrors of civil war. Thus did Absalom [2 Samuel 15:2-6; 2 Samuel 15:10-14.] And thus have demagogues in every age, in every state.

What immense evil too may not a cruel persecutor effect! How may such an one waste the Church of God and destroy it! One Jezebel could murder a whole host of prophets [1 Kings 18:13.]; and one Saul depopulate the Christian Church [Acts 9:1-2.] And, in this nation as well as others, time was, when one cruel bigot, Bloody Mary, kindled fires in every part of the country, to extirpate, if possible, those who would not return to the justly reprobated errors of her religion.

If a great man is conspicuous for impiety and profaneness, his conduct will be attended with a most baneful influence. Soon will sycophants imitate his example, until irreligion becomes the fashion of the day, and everything sacred is trampled under foot. What an awful instance of such success have we in Jeroboam; who, the more effectually to detach from Judah the ten revolted tribes, erected idols in Dan and Bethel, which from that hour became, and ever afterwards remained, the objects of worship through the whole kingdom [Hosea 5:11.] In this verse is mentioned not his success only, but the evil it brought upon them!] Hence he is continually stigmatized with the name of “him who made Israel to sin!” [1 Kings 22:52.]

But indeed any enormous sinner, of whatever class, does much to destroy the peace and prosperity of his country. What is it that arms God against a nation, and provokes him to visit it with war, pestilence, and famine? Is it not sin? Every sinner therefore, in proportion as he increases the nation’s guilt, contributes also to its punishment. In many instances we know, that the whole kingdom of Israel suffered for the offence of one; not for that of David only, who was the monarch [2 Samuel 24:10; 2 Samuel 24:15.]; but for that also of Achan, an obscure individual [Joshua 22:20.] Nor until the last day will it appear what injury this nation has sustained by means of every one here present.

II. One sinner destroys much good in FAMILIES—

What strife is brought into any house by an imperious husband, a contentious wife, or an undutiful, stubborn child! Instead of love and harmony, there is little else than brawling and quarreling; so that the very sight of each other, which ought to call forth all the tender emotions of their hearts excites nothing but enmity and disgust.

A man addicted to lewdness, gaming, intemperance, evil company, or idleness—to what wretchedness may he soon reduce his family! God has put a price into the hand of such an one to make his dependents happy, but he knows not how to use it [Proverbs 17:16.] He might support them in ease and comfort, but brings them to poverty and desperation. How many instances of this are found in every town and village!

Nor can we easily estimate the good which a whisperer and a tale-bearer may destroy. Behold, he comes into a house where friends or relatives are cemented in the strictest bonds of union and amity; but he creates suspicion, and alienates their minds, and kindles feuds, and fills with animosity the bosoms that once glowed with mutual affection [Proverbs 16:28.]

But what shall we say of the vile seducer, who under the mask of friendship enters the house of his unsuspecting neighbor, and avails himself of the opportunity to seduce his daughter, or to defile his wife? Alas! what incalculable misery does such a man create! For the sake of a momentary gratification, how many hearts does he pierce with the deepest and most lasting sorrow! What disgrace does he bring upon the whole family, involving the innocent with the guilty in irremediable shame, and bowing them down with grief that hurries them to the grave! Would to God that, if such a character exists in this assembly, he might be smitten with remorse, and wounded to his inmost soul!

III. One sinner destroys much good in the CHURCH of God—

On whom shall we fix our eyes, as hostile to the Church’s welfare, so soon as on the self-serving minister? To him God has committed the improvement of the ordinances, and of the sacred oracles. To him he has given souls to be nurtured and disciplined for Heaven. But the deceiver is intent only on his own gains or pleasures. He performs his weekly task, not caring whether any are edified or not. He wastes the precious opportunities that can never be recalled; and, in the course of his ministry, he leads thousands to eternal perdition. Yes, as far as his influence extends, he makes null and void all the purposes of God’s grace, and all the wonders of redeeming love.

When, humanly speaking, he might have been a blessing to the world, and an ornament to his profession, he brings his sacred function into reproach, scattering the flock whom he should have gathered, and destroying whom he should have saved. Such a one is Satan’s best friend, and the greatest enemy of God and man.

Much good also may be destroyed, especially where men are awake to the concerns of religion, by a proud disputatious sectary. I speak not here of those who dissent from the Established Church, but of those who create divisions within the Church by unduly insisting on matters of minor importance, and of doubtful disputation. Though the sentiments of such a one are not fundamentally erroneous, yet if he is laying an undue stress on matters that are comparatively indifferent, and forming parties in the church, he distracts the minds of the simple; he puffs up many with pride; he loosens the bonds of brotherly affection; he weakens the hands of a pious minister, and he causes many to relapse into formality and indifference [Romans 16:17-18.] Of such a character were Hymeneus [2 Timothy 2:16-18; 2 Timothy 2:23; 2 Timothy 3:6; 2 Timothy 3:13.], and Alexander [2 Timothy 4:14-15.] One such root of bitterness will trouble and defile many [Hebrews 12:15. See also 1 Corinthians 5:2; 1 Corinthians 5:6 and Galatians 5:7; Galatians 5:9.] On which account we should be as studious as possible to stop their growth [Titus 1:13-14; Titus 3:9-11.]

There is scarcely anyone in the universe who does greater injury to the Church, than the professor who walks dishonorably. One act of his brings disgrace upon the whole Church of God, and makes religion a stench in the very nostrils of those around him [Genesis 34:30.] Instantly do the ungodly begin to triumph [Psalm 35:19; Psalm 35:25], to arraign all the people of God as hypocrites, and to represent religion itself as a mask for everything that is vile [2 Peter 2:2.] Thus . . .
the wicked are hardened,
the weak are offended,
the saints are dishonored, and
the very name of God is blasphemed in the world [1 Timothy 6:1.]

How does God himself complain of this in the case of David [2 Samuel 12:14.]! and how incalculable must the evil be, when multitudes are thus offended, and set against the very means of salvation!

There is yet one more character that we shall mention, whose conduct indeed is less extensively destructive, but not less injurious to those within his sphere, we mean, the scoffer. He brings no disgrace upon religion, because he makes no profession of it. Nor can he greatly impede its progress in the world, because he is not invested with authority or influence. But perhaps there is some relation, some friend, whom he can discourage by sneers and ridicule, if not also by menaces and actual unkindness. Suppose then that, in one single instance, he succeeds in breaking the bruised reed and quenching the smoking flax; who shall appreciate the good he has destroyed? to ruin one for whom Christ died; and who, but for such an obstacle, would have got safe to Heaven [Romans 14:15.] If the whole world be of no value in comparison of a soul [Matthew 16:26.], then, in that single act, the scoffer has done more harm than the whole world can recompense.

Application—

1. Let us guard against receiving evil from others—

It was a heathen poet who said, “Bad company corrupts good character” and from him the Apostle quotes it, for the edification of the Church of Christ [1 Corinthians 15:33.] Behold then what reason itself, as well as Scripture, teaches us in reference to the subject before us. One person infected with the plague may do us more injury than a hundred healthy people can do us good. I would earnestly entreat all, therefore, and young people especially, not to admit to their friendship so much as one associate, whose ways are evil. For who can tell to what an extent the principles and conduct of such a man may prevail to efface the good impressions that have been made upon his mind, and to induce habits that may prove fatal to his soul? If I regarded nothing but your temporal prosperity, I would give this advice: but when I take eternity into the account, I cannot but urge it upon every one here present, and say with the Apostle, “Come out from among such people altogether, and be separate from them, and do not so much as touch the unclean thing” or person that may contaminate your soul.

2. Let us to the utmost of our power repair the evil which we ourselves have done—

Suppose us ever so free from the more flagrant instances that have been mentioned, there is not one among us who has not done much evil by means of his example. We have all lived, like the world around us, in a neglect of God and of our own souls: and, in so doing, have countenanced the same conduct in others. Thus, whether we intended it or not, we have confirmed many in their ungodly ways, and have contributed to their eternal ruin. Let us go now, and undo what we have done: alas! we cannot find one half of them: many are not known by us: many are gone to distant parts: many are already in the eternal world: and, if we should attempt to convert those to whom we can get access, they would laugh at us as fools, or despise us as hypocrites.

Besides, all of them in their respective spheres have diffused the contagion which they received from us: and thus have put it beyond the reach of man to trace, or even to conceive, the evil we have done. And does not all this call for penitence? Yes, if our “head were a fountain of tears to run down incessantly” to the last hour of our lives, it would be no more than the occasion calls for. But with our penitence we must unite our utmost efforts to repair the evil we have done.

To repair it with respect to God, is the work of Christ only. He alone can render satisfaction for our sins; his blood alone can cleanse us from the guilt we have contracted by them.

But with respect to man we may do something, though we cannot do all that we could wish. Let us begin with our example: this speaks the most forcibly, and the most extensively. Let us, by giving up ourselves to God, show others what they ought to do: and let our light so shine before men, that they may be constrained to glorify God, and to take shame to themselves.

Next, let us use our influence: be it small or great, let us not neglect to exert it, that by every means in our power we may counteract our past evils, and stir up others to flee from the wrath to come.

Finally, let us be fervent in our intercessions at the throne of grace, that God may take to him his great power, and establish his kingdom upon earth. Let us particularly pray for those, whom, in any respect, we may have allured from the path of duty. Thus, like the great Apostle, we shall make some compensation to the world for all the injuries it has sustained by our means, and show, that, if one sinner can destroy much good, one saint can effect much which shall be a ground of joy and gratitude to all eternity.

Charles Simeon

Ecclesiastes 9:14-16, “There was once a small city with only a few people in it. And a powerful king came against it, surrounded it and built huge siegeworks against it. Now there lived in that city a man poor but wise, and he saved the city by his wisdom. But nobody remembered that poor man. So I said, ‘Wisdom is better than strength.’ But the poor man’s wisdom is despised, and his words are no longer heeded.”

Whether the account here given us was an actual occurrence, or only a parabolic representation, we will not undertake to determine. But certainly the event described may easily be supposed to have taken place, and to have come to the knowledge of Solomon. In fact, a precisely similar event had taken place within the memory of Solomon; the only difference being, that the city was saved by “a wise woman,” instead of “a poor wise man.” After the rebellion of Absalom had been suppressed, a man of Belial, whose name was Sheba, caused the defection of all the tribes of Israel. David therefore sent an army to pursue Sheba, and to besiege any city in which he could have taken refuge. Joab finding that Sheba was shut up in a city called Abel, went and “battered the wall of the city, to throw it down.” Then “a wise woman” called to Joab, and remonstrated with him on the subject of the assault which he was making; and undertook, that, if he would suspend his assault, the object of his indignation would be sacrificed, and his head be cast over the wall. She then “went to all the people, in her wisdom,” and prevailed on them to execute her project; and thus effected by her wisdom the deliverance of the city, and the preservation of all its inhabitants [2 Samuel 20:1-2; 2 Samuel 20:6; 2 Samuel 20:15-22.]

The minute resemblance which there is between this history and the event mentioned in the text, renders it highly probable that the passage before us is a parable, founded upon the very fact which is here recorded.

But, whether it is a fact, or a parable, with what view is it mentioned? Some think that it is intended to represent the work of redemption by our Lord Jesus Christ, and the sad neglect with which he is treated, notwithstanding the benefits he has conferred. According to these people, the interpretation is this: The little city, with a small garrison, is the Church, which confessedly consists of but “a little flock.” The great king who comes against it, and besieges it, is Satan, with all his hosts, even all the principalities and powers of Hell. The poor wise man is the Lord Jesus Christ, who, by the counsels of eternal wisdom, has devised a way for the deliverance of his people; yet after the deliverance he has wrought out for them, is by the generality most grievously neglected.

Now though there are parts of this which do not exactly accord with such an interpretation, yet we would not have altogether disapproved of the interpretation, provided Solomon himself had not given us any clew whereby to discover his real meaning: for it is not necessary that a parable should be applicable in all its parts: it is sufficient if in its main scope it be fitted to illustrate the point which it is intended to shadow forth.

But we are precluded from affixing to this passage the sense which we have now suggested, because Solomon’s own reflection upon the supposed event determines beyond all controversy its precise meaning. Solomon intended to commend wisdom, as he frequently does in other parts of this book: in one place, he exalts wisdom above folly [Ecclesiastes 2:13.]; in another place, he exalts wisdom above wealth [Ecclesiastes 7:12.]; in another place, he exalts wisdom above soldiers [Ecclesiastes 7:19.], and weapons of war [verse 18.] Thus in our text he exalts wisdom above strength, “Then said I, Wisdom is better than strength.” Hence the subject for our consideration is two-fold:

I. The excellency of wisdom—

Wisdom is practical understanding, or knowledge regulated by sound judgment. Now wisdom is greatly superior to physical force, in every point of view:

1. In relation to temporal concerns—

The particular instance here adduced, the deliverance of a city by some extraordinary devices, will lead us to notice the operations of wisdom in the different departments of civilized life.

In war and politics wisdom prevails far beyond mere bodily strength, however great. It is from superior skill in arms that we, who are so few in number, have been enabled to conquer an immense extent of territory, and by a very small army to keep in subjection eighty million people, who have scarcely one feeling, or one sentiment, in common with ourselves. And it is from the wisdom of our Constitution, and of our Governors, that we, under God, have rode out the storm which overwhelmed the rest of Europe, and have been enabled to rescue from their bondage the prostrate nations all around us. Had there been less wisdom at our helm, we, and all the nations of Europe, would probably at this moment have been sunk in the lowest state of degradation and misery.

In arts and manufacturing the excellency of wisdom also most eminently appears. See the machinery that is used in every branch of trade! A few children are enabled to effect in a month, what thousands of grown people could not by mere manual labor accomplish in a year.

Nor is the excellency of wisdom less visible in science and philosophy. Who can calculate the benefits that have arisen from the study of astronomy, and the invention of the compass? How light is all human strength when placed in the balance against these products of intellectual research!

In truth, it is wisdom which most elevates us above the beasts; and draws as broad a line of distinction between man and man, as light and darkness do in the material world.

2. In relation to spiritual affairs—

Here wisdom is all. See what mere human efforts can effect in heathen lands: what penances, what pilgrimages, what sufferings of different kinds, will men have recourse to, in order to obtain peace in their own souls! yet they can never obtain it. They may weary themselves even unto death, yet they can never secure to themselves any spiritual benefit whatever.

But let a man attend to the councils of wisdom given him by our blessed Lord, and all that he can desire is attained at once. Peace will flow into his soul, as soon as ever his conscience is sprinkled with the blood of Christ. His spiritual powers are invigorated with supernatural strength, the moment he by faith apprehends the Lord Jesus. From being so weak as not to be able to do anything, he becomes instantly so strong as to be “able to do all things.” [John 15:2. Philippians 4:13.]. A new set of energies are developed, and such as Satan is not able to withstand. That enemy, who with assured confidence of success besieged the soul, is constrained, like Sennacherib, to flee with precipitation and disgrace [James 4:7.] In a word, the simple device of a “life of faith upon the Son of God” effects everything, liberating the soul from all its bondage, and making it victorious over all its enemies.

But from daily observation, we are constrained to lament,

II. The disregard shown to religion, notwithstanding its acknowledged worth.

By how few are its dictates attended to as they ought to be! Alas! they are neglected and despised by the great mass of mankind.

1. By the mirthful and thoughtless—

They have no ear for the counsels of Wisdom. They will commend her in general terms; but will have as little as possible to do with her instructions. Let the parent labor ever so much to instill wisdom into the minds of his children, he will find, to his grief, that the enchantments of folly baffle all his efforts. It should seem no difficult task to prevail on them to think before they act, and to regulate their conduct by sound principles: but though he gives “line upon line, and precept upon precept,” he will have reason to bless himself, if, after all his endeavors, his family do not embitter his days by their faults and follies.

The word of God too, may be acknowledged by them as good: but not a precept in it is allowed to have an ascendant over their mind. Sabbath after Sabbath divine instructions are poured into their ears; but none are allowed to descend into the heart. In fact, they are despised; and if obtruded upon the mind as principles of action, they are rejected with scorn and contempt.

2. By the formal and self-righteous—

Wisdom’s sublimest dictates are by these, regarded as the reveries of a heated imagination. The whole life of faith is foolishness in the eyes of a self-righteous Pharisee. He sees no suitableness in it to the end proposed. He thinks that an attendance on ordinances, and a performance of some moral duties, are quite sufficient. Why should he mourn and weep over his sins? What is there in faith that can benefit his soul? Why may not his works find acceptance with God? In vain is he told that the Gospel is “the wisdom of God in a mystery;” and that the very angels in Heaven are made wiser by the revelation of it to the Church [Ephesians 3:10.]

In vain is he told what the Lord Jesus Christ, that “Wonderful Counselor,” has done for the redemption of a ruined world, and will do in all who believe in him. No sense of obligation abides upon his mind; no expressions of gratitude flow from his lips: the Benefactor is forgotten, and the benefit despised—and he chooses rather to seek his resources within himself, than to depend for them on the bounty of another.

3. The backsliding professor—

The man who has once “professed godliness,” has given his testimony to the excellence of wisdom. But when he declines from the way of godliness, he revokes his testimony, and becomes an open advocate for folly. He proclaims to all, that the ways of wisdom are incapable of affording him any solid comfort; or, at all events, that there is more happiness to be found in the vanities of time and sense, than in the service of the living God. Yes, backslider, you “exalt folly, and praise the wicked” [Proverbs 28:4.] And, if you condemn, as you must, the inhabitants of the city that left their benefactor to pine away in poverty and contempt, then much more must you condemn yourself, who have, by your declensions, “crucified the Son of God afresh, and put him to an open shame.”

Let me now improve the subject, by recommending to your adoption,

1. A life of consideration and thoughtfulness—

The man who has begun to think and to consider, has already got more than half way to Heaven. It is lack of consideration that ruins the whole world. Would men but inquire from day to day, What have I done? Has it been consonant with the dictates of sound wisdom? Have I proposed to myself the best ends, and have I pursued them by the fittest means? how much evil would they avoid, and how much misery would they escape! O that I might prevail upon you to enter on such a course as this!

Admirable is that advice of Solomon, “Finish your outdoor work and get your fields ready; after that, build your house.” [Proverbs 24:27.] This is what any prudent builder will do, though he is only constructing a temporary habitation for the body. How much more should we do it, who are building for the immortal soul! Adopt this plan then: think what you have to do for God: think by what means you may best advance the interest of your souls; and redeem, as it were, every hour in preparation for eternity. “Walk, not as fools, but as wise, redeeming the time, because the days are evil.”

2. A life of real piety—

Nothing but sincere piety will inspire true wisdom—nothing but sincere piety will enable us to counteract with effect the assaults of our great adversary. Let us seek from above “a spirit of wisdom and understanding, a spirit of counsel and of might”—then, whether we are poor or rich, we shall assuredly be victorious.

Indeed the poor are for the most part more highly favored than the rich. The rich are too apt to be self-confident and self-sufficient; while the poor thankfully accept the offered aids of the Gospel. Hence “the things which are hid from the wise and prudent, are frequently revealed to babes;” and hence, while the rich are vanquished, the poor are crowned with victory.

Let it not be forgotten, that “in the Lord alone we have either righteousness or strength.” “Not by might, nor by power, but by my Spirit, says the Lord Almighty!” Yes, by the Spirit of the living God revealing the Savior to us, and communicating strength out of his fullness—we shall be “enabled to withstand in the evil day,” and shall have that joyful song put into our mouths, “Thanks be to God, who gives us the victory through our Lord Jesus Christ!”

Charles Simeon

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

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

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

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

I. His advice—

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

Every man has a work to do for his soul—

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

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

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

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

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

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

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

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

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

II. The argument with which it is enforced—

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

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

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

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

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

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

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

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

2. There is no remedy to be devised—

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

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

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

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

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

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

APPLICATION—

1. Those who are postponing their work—

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

2. Those who are trifling with their work—

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

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

3. Those who are heartily engaged in their work—

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

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

Charles Simeon