Verses 1-15

THIRD SECTION

The Quest Of The Chief Good In Wealth, And In The Golden Mean

Ecclesiastes 6:1-12; Ecclesiastes 7:1-29, and Ecclesiastes 8:1-15

IN the foregoing Section Coheleth has shown that the Chief Good is not to be found in that Devotion to the affairs of Business which was, and still is, characteristic of the Hebrew race. This devotion is commonly inspired either by the desire to amass great wealth, for the sake of the status, influence, and means of lavish enjoyment it is assumed to confer; or by the more modest desire to secure a competence, to stand in that golden mean of comfort which is darkened by no harassing fears of future penury or need. By a logical sequence of thought, therefore, he advances from his discussion on Devotion to Business, to consider the leading motives by which it is inspired. The questions he now asks and answers are, in effect,

(1) Will Wealth confer the good, the tranquil, and enduring satisfaction which men seek? And if not,

(2) Will that moderate provision for the present and for the future to which the more prudent restrict their aim?

Verses 1-17

; Ecclesiastes 8:1-17

The Quest in the Golden Mean.

Ecclesiastes 7:1-29; Ecclesiastes 8:1-15

There be many that say, "Who will show us any gold?" mistaking gold for their god or good. For though there can be few in any age to whom great wealth is possible, there are many who crave it and believe that to have it is to possess the supreme felicity. It is not only the rich who "trust in riches." As a rule, perhaps, they trust in them less than the poor, since they have tried them, and know pretty exactly both how much, and how little, they can do. It is those who have not tried them, and to whom poverty brings many undeniable hardships, who are most sorely tempted to trust in them as the sovereign remedy for the ills of life. So that the counsels of the sixth chapter may have a wider scope than we sometimes think they have. But, whether they apply to many or to few, there can be no doubt that the counsels of the seventh and eighth chapters are applicable to the vast majority of men. For here the Preacher discusses the Golden Mean in which most of us would like to stand. Many of us dare not ask for great wealth lest it should prove a burden we could very hardly bear; but we have no scruple in adopting Agur’s prayer, "Give me neither poverty nor riches; Feed me with food proportioned to my need: Let me have a comfortable competence in which I shall be at an equal remove from the temptations whether of extreme wealth or of extreme penury."

Now the endeavour to secure a competence may be, not lawful only, but most laudable; since God means us to make the best of the capacities He has given us and the opportunities He sends us. Nevertheless, we may pursue this right end from a wrong motive, in a wrong spirit. Both spirit and motive are wrong if we pursue our competence as if it were a good so great that we can know no content unless we attain it. For what is it that animates such a pursuit save distrust in the providence of God? Left in his hands, we do not feel that we should be safe; whereas if we had our fortune in our own hands, and were secured against chances and changes by a few comfortable securities, we should feel safe enough. This feeling is, surely, very general: we are all of us in danger of slipping into this form of unquiet distrust in the fatherly providence of God.

The Method of the Man who seeks a Competence. Ecclesiastes 7:1-14

Because the feeling is both general and strong, the Hebrew Preacher addresses himself to it at some length. His object now is to place before us a man who does not aim at great affluence, but, guided by prudence and common sense, makes it his ruling aim to stand well with his neighbours and to lay by a moderate provision for future wants. The Preacher opens the discussion by stating the maxims or rules of conduct by which such a one would be apt to guide himself. One of his first aims would be to secure "a good name," since that would prepossess men in his favour, and open before him many avenues which would otherwise be closed. Just as one entering a crowded Oriental room with some choice fragrance exhaling from person and apparel would find bright faces turned toward him, and a ready way opened for his approach, so the bearer of a good name would find many willing to meet him, and traffic with him, and heed him. As the years passed, his good name, if he kept it, would diffuse itself over a wider area with a more pungent effect, so that the day of his death would be better than the day of his birth-to leave a good name being so much more honourable than to inherit one (Ecclesiastes 7:1).

But how would he go about to acquire his good name? Again the answer carries us back to the East. Nothing is more striking to a Western traveller than the dignified gravity of the superior Oriental races. In public they rarely smile, almost never laugh, and hardly ever express surprise. Cool, courteous, self-possessed, they bear good news or bad, prosperous or adverse fortune, with a proud equanimity. This equal mind, expressing itself in a grave dignified bearing, is, with them, well-nigh indispensable to success in, public life. And, therefore, our friend in quest of a good name betakes himself to the house of mourning rather than to the house of feasting; he holds that serious thought on the end of all men is better than the wanton foolish mirth which crackles like thorns under a kettle, making a great sputter, but soon going out; and would rather have his heart bettered by the reproof of the wise than listen to the song of fools over the wine cup (Ecclesiastes 7:2-6). Knowing that he cannot be much with fools without sharing their folly, fearing that they may lead him into those excesses in which the wisest mind is infatuated and the kindest heart hardened and corrupted (Ecclesiastes 7:7), he elects rather to walk with a sad countenance, among the wise, to the house of mourning and meditation, than to hurry with fools to the banquet in which wine and song and laughter drown serious reflection, and leave the heart worse than they found it. What though the wise reprove him when he errs? What though, as he listens to their reproof, his heart at times grows hot within him? The end of their reproof is better than the beginning (Ecclesiastes 7:8); as he reflects upon it, he learns from it, profits by it, and by patient endurance of it wins a good from it which haughty resentment would have cast away. Unlike the fools, therefore, whose wanton mirth turns into bitter anger at the mere sound of reproof, he will not suffer his spirit to be hurried into a hot resentment, but will compel that which injures them to do him good (Ecclesiastes 7:9). Nor will he rail even at the fools who fleet the passing hour, or account that, because they are so many and so bold, "the time is out of joint." He will show himself not only wiser than the foolish, but wiser than many of the wise; for while they-and here surely the Preacher hits a very common habit of the studious life-are disposed to look fondly back on some past age as greater or happier than that in which they live, and ask, "How is it that former days were better than these?" he will conclude that the question springs rather from their querulousness than from their wisdom, and make the best of the time, and of the conditions of the time, in which it has pleased God to place him (Ecclesiastes 7:10).

But if any ask, "Why has he renounced the pursuit of that wealth on which many are bent who are less capable of using it than he?" the answer comes that he has discovered Wisdom to be as good as Wealth, and even better. Not only is Wisdom as secure a defence against the ills of life as Wealth, but it has this great advantage-that "it fortifies or vivifies the heart," while wealth often burdens and enfeebles it. Wisdom quickens and braces the spirit for any fortune, gives it new life or new strength, inspires an inward serenity which does not lie at the mercy of outward accidents (Ecclesiastes 7:11-12). It teaches a man to regard all the conditions of life as ordained and shaped by God, and weans him from the vain endeavour, on which many exhaust their strength, to straighten that which God has made crooked, that which crosses and thwarts his inclinations (Ecclesiastes 7:13); once let him see that the thing is crooked, and was meant to be crooked, and he will accept and adapt himself to it, instead of wearying himself in futile attempts to make, or to think, it straight.

And there is one very good reason why God should permit many crooks in our lot, very good reason therefore why a wise man should look on them with an equal mind. For God sends the crooked as well as the straight, adversity as well as prosperity, in order that we should know that He has "made this as well as that, " and accept both from his benign hand. He interlaces his providences, and veils his providences, in order that, unable to foresee the future, we may learn to put our trust in Him rather than in any earthly good (Ecclesiastes 7:14). It therefore behoves a man whose heart has been bettered by much meditation, and by the reproofs of the wise, to take both crooked and straight, both evil and good, from the hand of God, and to trust in Him whatever may befall. The Quest in the Golden Mean. Ecclesiastes 7:1-29; Ecclesiastes 8:1-13

2. But now, to come closer home, to draw nearer to that prime wisdom which consists in knowing that which lies before us in our daily life, let us glance at the Man who aims to stand in the Golden Mean; the man who does not aspire to heap up a great fortune, but is anxious to secure a modest competence. He is more on our own level; for our trust in riches is, for the most part, qualified by other trusts. If we believe in Gold, we also believe in Wisdom and in Mirth; if we labour to provide for the future, we also wish to use and enjoy the present. We think it well that we should know something of the world about us, and take some pleasure in our life. We think that to put money in our purse should not be our only aim, though it should be a leading aim. We admit that "the love of money is a root of all evil"-one of the roots from which all forms and kinds of evil may spring; and, to save ourselves from falling into that base lust, we limit our desires. We shall be content if we can put by a moderate sum, and we flatter ourself that we desire even so much as that, not for its own sake, but for the means of knowledge, or of usefulness, or of innocent enjoyment with which it will furnish us. "Nothing I should like better," says many a man, "than to retire from business as soon as I have enough to live upon, and to devote myself to this branch of study or that province of art, or to take my share of public duties, or to give myself to a cheerful domestic life." It speaks well for our time, I think, that while in a few large cities there are still many in haste to be rich and very rich, in the country and in hundreds of provincial towns there are thousands of men who know that wealth is not the Chief Good, and who do not care to don the livery of Mammon. Nevertheless, though their aim be "most sweet and commendable," it has perils of its own, imminent and deadly perils, which few of us altogether escape. And these perils are clearly set before us in the sketch of the Hebrew Preacher. As I reproduce that sketch, suffer me, for the sake of brevity, while carefully retaining the antique outlines, to fill in with modern details.

The Preacher condemns this Theory, and declares the Quest to be still unattained. Ecclesiastes 7:14-15

Now I make my appeal to those who daily enter the world of business-is not this the tone of that world? are not these the very perils to which you lie open? How often have you heard men recount the slips of the righteous in order to justify themselves for not assuming to be righteous overmuch! How often have you heard them vindicate their own occasional errors by citing the errors of those who give greater heed to religion than they do, or make a louder profession of it! How often have you heard them congratulate a neighbour on his good luck in carrying off an heiress, or speak of wedded love itself as a mere help to worldly advancement! How often have you heard them sneer at the nonsensical enthusiasm which has led certain men to "throw away their chances in life" in order to devote themselves to the service of truth, or to forfeit popularity that they might lead a forlorn hope against customary wrongs, and thank God that no such maggot ever bit their brains! If during the years which have elapsed since I too "went on Change," the general tone has not risen a whole heaven-and I have heard of no such miracle-I know that you must daily hear such things as these, and worse than these; and that not only from irreligious men of bad character, but from men who take a fair place in our Christian congregations. From the time of the wise Preacher to the present hour this sort of talk has been going on, and the scheme of life from which it springs has been stoutly held. There is the more need, therefore, for you to listen to and weigh the Preacher’s conclusion. For his conclusion is, that this scheme of life is wholly and irredeemably wrong, that it tends to make a man a coward and a slave, that it cannot satisfy the large desires of the soul, and that it cheats him of the Chief Good. His conclusion is, that the man who so sets his heart on acquiring even a Competence that he cannot be content without it, has no genuine trust in God, since he is willing to give in to immoral maxims and customs in order to secure that which, as he thinks, will make him largely independent of the Divine Providence.

The Preacher speaks as to wise men, to men of some experience of the world. Judge you what he says.

The Perils to which it exposes him. Ecclesiastes 7:15-29; Ecclesiastes 8:1-17

So far, I think, we shall follow and assent to this theory of human life; our sympathies will go with the man who seeks to acquire a good name, to grow wise, to stand in the Golden Mean. But when he proceeds to apply his theory, to deduce practical rules from it, we can only give him a qualified assent, nay, must often altogether withhold our assent. The main conclusion he draws is, in deed, quite unobjectionable: it is, that in action, as well as in opinion, we should avoid excess, that we should keep the happy mean between intemperance and indifference.

He is likely to compromise Conscience: Ecclesiastes 7:15-20

But the very first moral he infers from this conclusion is open to the most serious objection. He has seen both the righteous die in his righteousness without receiving any reward from it, and the wicked live long in his wickedness to enjoy his ill-gotten gains. And from these two mysterious facts, which much exercised many of the Prophets and Psalmists of Israel, he infers that a prudent man will neither be very righteous, since he will gain nothing by it, and may lose the friendship of those who are content with the current morality; nor very wicked, since, though he may lose little by this so long as he lives, he will very surely hasten his death (Ecclesiastes 7:16-17). It is the part of prudence to lay hold on both; to permit a temperate indulgence both in virtue and in vice, carrying neither to excess (Ecclesiastes 7:18)-a doctrine still very dear to the mere man of the world. In this temperance there lies a strength greater than that of an army in a beleaguered city; for no righteous man is wholly righteous (Ecclesiastes 7:19-20): to aim at so lofty an ideal will be to attempt "to wind ourselves too high for mortal man below the sky"; we shall only fail if we make the attempt; we shall be grievously disappointed if we expect other men to succeed where we have failed; we shall lose faith in them, and in ourselves; we shall suffer many pangs of shame, remorse, and defeated hope: and, therefore, it is well at once to make up our minds that we are, and need be, no better than our neighbours, that we are not to blame ourselves for customary and occasional slips; that, if we are but moderate, we may lay one hand on righteousness and another on wickedness without taking much harm. A most immoral moral, though it is as popular today as it ever was. The Perils to which it exposes him. Ecclesiastes 7:15-29; Ecclesiastes 8:1-13

But here we light on his first grave peril; for he will carry his temperance into his religion, and he may subordinate even that to his desire to get on. Looking on men in their religious aspect, he sees that they are divided into two classes, the righteous and the wicked. As he considers them, he concludes that on the whole the righteous have the best of it, that godliness is real gain.

He is likely to compromise Conscience; Ecclesiastes 7:15-20

But he soon discovers that this first rough conclusion needs to be carefully qualified. For, as he studies men more closely, he perceives that at times the righteous die in their righteousness without being the better for it, and the wicked live on in their wickedness without being the worse for it. He perceives that while the very wicked die before their time, the very righteous, those who are always reaching forth to that which is before them and rising to new heights of insight and obedience, are "forsaken," that they are left alone in the thinly-peopled solitude to which they have climbed, losing the sympathy even of those who once walked with them, Now, these are facts; and a prudent sensible man tries to accept facts, and to adjust himself to them, even when they are adverse to his wishes and conclusions. He does not want to be left alone, nor to die before his time. And therefore, taking these new facts into account, he infers that it will be best to be good without being too good, and to indulge himself with an occasional lapse into some general and customary wickedness without being too wicked. Nay, he is disposed to believe that "whoso feareth God," studying the facts of his providence and drawing logical inferences from them, "will lay hold of both" wickedness and righteousness, and will blend them in that proportion which the facts seem to favour. But here Conscience protests, urging that to do evil can never be good. To pacify it, he adduces the notorious fact that "there is not a righteous man on earth who doeth good, and sinneth not." "Conscience," he says, "you are really too strict and straitlaced, too hard on one who wants to do as well as he can. You go quite too far. How can you expect me to be better than great saints and men after God’s own heart?" And so, with a wronged and pious air, he turns to lay one hand on wickedness and another on righteousness, quite content to be no better than his neighbours and to let Conscience sulk herself into a sweeter mood.

To be indifferent to Censure: Ecclesiastes 7:21-22

The second rule which this temperate Monitor infers from his general theory is, That we are not to be overmuch troubled by what people say about us. Servants are adduced as an illustration, partly, no doubt, because they are commonly acquainted with their masters’ faults, and partly because they do sometimes speak about them, and even exaggerate them. "Let them speak," is his counsel, "and don’t be too curious to know what they say; you may be sure that they will say pretty much what you often say of your neighbours or superiors; if they depreciate you, you depreciate others, and you can hardly expect a more generous treatment than you accord." Now if this moral stood alone, it would be both shrewd and wholesome. But it does not stand alone; and in its connection it means, I fear, that if we take the moderate course prescribed by worldly prudence; if we are righteous without being too righteous, and wicked without being too wicked, and our neighbours should begin to say, "He is hardly so good as he seems," or "I could tell a tale of him an if I would," we are not to be greatly moved by "any such ambiguous givings out"; we are not to be overmuch concerned that our neighbours have discovered our secret slips, since we have often discovered the like slips in them, and know very well that "there is not on earth a righteous man who doeth good and sinneth not." In short, as we are not to be too hard on ourselves for an occasional and decorous indulgence in vice, so neither are we to be very much vexed by the censures which neighbours as guilty as ourselves pass on our conduct. Taken in this its connected sense, the moral is as immoral as that which preceded it.

Here, indeed, our prudent Monitor drops a hint that he himself is not content with a theory which leads to such results. He has tried this "wisdom," but he is not satisfied with it. He desired a higher wisdom, suspecting that there must be a nobler theory of life than this; but it was too far away for him to reach, too deep for him to fathom. After all his researches that which was far off remained far off, too deep remained deep: he could not attain the higher wisdom he sought (Ecclesiastes 7:23-24). And so he falls back on the wisdom he had tried, and draws a third moral from it which is somewhat difficult to handle. To be indifferent to Censure: Ecclesiastes 7:21-22

Conscience being silenced, Prudence steps in. And Prudence says, "People will talk. They will take note of your slips, and tattle about them. Unless you are very, very careful, you will damage your reputation; and if you do that, how can you hope to get on?" Now as the man is specially devoted to Prudence, and has found her kind mistress and useful monitress in one, he is at first a little staggered to find her taking part against him. But he soon recovers himself, and replies: "Dear Prudence, you know as well as I do that people don’t like a man to be better than themselves. Of course they will talk if they catch me tripping; but I don’t mean to do more than trip, and a man who trips gains ground in recovering himself, and goes all the faster for a while. Besides, we all trip; some fall, even. And I talk of my neighbours just as they talk of me; and we all like each other the better for being birds of one feather."

To despise Women: Ecclesiastes 7:25-29

It is said of an English satirist that when any friend confessed himself in trouble and asked his advice, his first question was, "Who is she?"-taking it for granted that a woman must be at the bottom of the mischief. And the Hebrew cynic appears to have been of his mind. He cannot but see that the best of men sin sometimes, that even the most temperate are hurried into excesses which their prudence condemns. And when he turns to discover what it is that bewitches them, he finds no other solution of the mystery than-Woman. Sweet and pleasant as she seems, she is "more bitter than death," her heart is a snare, her hands are chains. He whom God loves will escape from her net after brief captivity; only the fool and the sinner are held fast in it (Ecclesiastes 7:25-26). Nor is this a hasty conclusion. Our Hebrew cynic has deliberately gone out, with the lantern of his wisdom in his hand, to search for an honest man and an honest woman. He has been scrupulously careful in his search, "taking things," i.e., indications of character, "one by one"; but though he has found one honest man in a thousand, he has never lit on an honest and good woman (Ecclesiastes 7:27-28). Was not the fault in the eyes of the seeker rather than in the faces into which he peered? Perhaps it was. It would be today and here; but was it there and on that far-distant yesterday? The Orientals would still say "No." All through the East, from the hour in which Adam cast the blame of his disobedience on Eve to the present hour, men have followed the example of their first father. Even St. Chrysostom, who should have known better, affirms that when the devil took from Job all he had, he did not take his wife, "because he thought she would greatly help him to conquer that saint of God." Mohammed sings in the same key with the Christian Father: he affirms that since the creation of the world there have been only four perfect women, though it a little redeems the cynicism of his speech to learn that, of these four perfect women, one was his wife and another his daughter; for the good man may have meant a compliment to them rather than an insult to the sex. But if there be any truth in this estimate, if in the East the women were, and are, worse than the men, it is the men who have made them what they are. Robbed of their natural dignity and use as helpmeets, condemned to be mere toys, trained only to minister to sense, what wonder if they have fallen below their due place and honour? Of all cowardly cynicisms that surely is the meanest which, denying women any chance of being good, condemns them for being bad. Our Hebrew cynic seems to have had some faint sense of his unfairness; for he concludes his tirade against the sex with the admission that "God made man upright"-the word "man" here, as in Genesis, standing for the whole race, male and female-and that if all women, and nine hundred and ninety-nine men out of every thousand, have become bad, it is because they have degraded themselves and one another by the evil "devices" they have sought out (Ecclesiastes 7:29).

To despise Women; Ecclesiastes 7:25-29

At this Prudence smiles and stops her mouth. But being very willing to assist so quick-witted a disciple, she presently returns and says: "Are you not rather a long while in securing your little Competence? Is there no short cut to it? Why not take a wife with a small fortune of her own, or with connexions who could help you on?" Now the man, not being a bad man, but one who would fain be good so far as he knows goodness, is somewhat taken aback by such a suggestion as this. He thinks Prudence must be growing very worldly and mercenary. He says within himself, "Surely love should be sacred! A man should not prostitute that in order to get on! If I marry a woman simply or mainly for her money, what worse degradation can I inflict on her or on my self? how shall I be better than those old Hebrews and Orientals who held women to be only a toy or a convenience? To do that, would be to make a snare and a net of her indeed, to degrade her from her true place and function, and possibly would lead me to think of her as even worse than I had made her." Nevertheless, his heart being very much set on securing a Competence, and an accident of the sort which he calls "providences" putting a foolish woman with a pocketful of money in his way, he takes both the counsel of Prudence and a wife to match.

And to be in different, to Public Wrongs. Ecclesiastes 8:1-13

The fourth and last rule inferred from this prudent moderate view of life is, That we are to submit with hopeful resignation to the wrongs which spring from human tyranny and injustice. Unclouded by gusts of passion, the wise temperate Oriental carries a "bright countenance" to the king’s divan. Though the king should rate him with "evil words," he will remember his "oath of fealty," and not rise up in resentment, still less rush out in open revolt. He knows that the word of a king is potent; that it will be of no use to show a hot mutinous temper; that by a meek endurance of wrath he may allay or avert it. He knows, too that obedience and submission are not likely to provoke insult and contumely; and that if now and then he is exposed to an undeserved insult, any defence, and especially an angry defence, will but damage his cause. [Ecclesiastes 8:1-5] Moreover, a man who keeps himself cool and will not permit anger to blind him may, in the worst event, foresee that a time of retribution will surely come on the king, or the satrap, who is habitually unjust; that the people will revolt from him and exact heavy penalties for the wrongs they have endured: that death, "that fell arrest without all bail," will carry him away. He can see that time of retribution drawing nigh, although the tyrant, fooled by impunity, is not aware of its approach; he can also see that when it comes it will be as a war in which no furlough is granted, and whose disastrous close no craft can evade. All this execution of long-delayed justice he has seen again and again; and therefore he will not suffer his resentment to hurry him into dangerous courses, but will calmly await the action of those social laws which compel every man to reap the due reward of his deeds (Ecclesiastes 8:5-9).

Nevertheless he has also seen times in which retribution did not overtake oppressors; times even when, in the person of children as wicked and tyrannical as themselves, they "came again" to renew their injustice, and to blot out the memory of the righteous from the earth (Ecclesiastes 8:10). And such times have no more disastrous result than this, that they undermine faith and subvert morality. Men see that no immediate sentence is pronounced against the Wicked, that they live long in their wickedness and beget children to perpetuate it; and the faith of the good in the overruling providence of God is shaken and strained, while the vast majority of men set themselves to do the evil which flaunts its triumphs before their eyes (Ecclesiastes 8:11). None the less the Preacher is quite sure that it is the part of wisdom to trust in the laws and look for the judgments of God: he is quite sure that the triumph of the wicked will soon pass, while that of the good will endure (Ecclesiastes 8:12-13); and therefore, as a man of prudent and forecasting spirit, he will submit to injustice, but not inflict it, or at least not carry it to any dangerous excess.

The Method of the Man who seeks a Competence. Ecclesiastes 8:1-14

Suppose a young man to start in life with this theory, this plan, this aim, distinctly before him:-he is to be ruled by prudence and plain common sense: he will try to stand well with the world, and to make a moderate provision for future wants. This aim will beget a certain temperance of thought and action. He will permit himself no extravagances-no wandering out of bounds, and perhaps no enthusiasms, for he wants to establish "a good name," a good reputation, which shall go before him like "a sweet perfume" and dispose men’s hearts toward him. And, therefore, he carries a sober face, frequents the company of older, wiser men, is grateful for any hints their experience may furnish, and takes even their "reproof" with a good grace. He walks in the beaten paths, knowing the world to be impatient of novelties. The wanton mirth and crackling laughter of fools in the house of feasting are not for him. He is not to be seduced from the plain prudent course which he has marked out for himself, whether by inward provocation or outward allurements. If he is a young lawyer, he will write no poetry, attorneys holding literary men in suspicion. If he is a young doctor, homeopathy, hydropathy, and all newfangled schemes of medicine will disclose their charms to him in vain. If he is a young clergyman, he will be conspicuous for his orthodoxy, and for his emphatic assent to all that the leaders of opinion in the Church think or may think. If he is a young manufacturer or merchant, he will be no breeder of costly patents and inventions, but will be among the first to profit by them whenever they are found to pay. Whatever he may be, he will not be of those who try to make crooked things straight and rough places plain. He wants to get on; and the best way to get on is to keep the beaten path and push forward in that. And he will be patient-not throwing up the game because for a time the chances go against him, but waiting till the times mend and his chances improve. So far as he can, he will keep the middle of the stream that, when the tide which leads on to fortune sets in, he may be of the first to take it at the flood and sail easily on to his desired haven.

In all this there may be no conscious insincerity, and not much perhaps that calls for censure. For all young men are not wise with the highest wisdom, nor original, nor brave with the courage which follows Truth in scorn of consequence. And our young man may not be dowered with the love of loves, the hate of hates, the scorn of scorns. He may be of a nature essentially prudent and commonplace, or training and habit may have superinduced a second nature. To him a primrose may be a primrose and nothing more; his instinctive thought, as he looks at it, may be how he can reproduce its colour in some of his textures or extract a saleable perfume from its nectared cup. He may even think that primroses are a mistake, and that ‘tis pity they were not pot herbs; or he may assume that he shall have plenty of time to gather primroses by and by, but that for the present he must be content to pick pot herbs for the market. In his way, he may even be a religious man; he may admit that both prosperity and adversity are of God, that we must take patiently whatever He may send; and he may heartily desire to be on good terms with Him who alone "can order all things as He please."

And to be indifferent to Public Wrongs. Ecclesiastes 8:1-13

The world, we may be sure, thinks none the worse of him for that. Once more he has proved himself a man whose eye is steadfastly bent on "the main chance," and who knows how to seize occasions as they rise. But he, who has thus profaned the inner sanctuary of his own soul, is not likely to be sensitive to the large claims of public duty. If he sees oppression, if the tyranny of a man or a class mounts to a height which calls for rebuke and opposition, he is not likely to sacrifice comfort and risk either property or popularity that he may assail iniquity in her strong places. It is not such men as he who, when the times are out of joint, feel that they are born to set them right. Prudence is still his guide, and Prudence says, "Let things alone; they will right themselves in time. The social laws will avenge themselves on the head of the oppressor, and deliver the oppressed. You can do little to hasten their action. Why, to gain so little, should you risk so much?" And the man is content to sit still with folded hands when every hand that can strike a blow for right is wanted in the strife, and can even quote texts of Scripture to prove that in "quietness, and confidence" in the action of Divine Laws, is the true strength.

The Preacher condemns this Theory of Human Life, and declares the Quest to be still unattained. Ecclesiastes 8:14-15

This is by no means a noble or lofty view of human life; the line of conduct it prescribes is often as immoral as it is ignoble; and we may feel some natural surprise at hearing counsels so base from the lips of the inspired Hebrew Preacher. But we ought to know him, and his method of instruction, well enough by this time to be sure that he is at least as sensible of their baseness as we can be; that he is here speaking to us, not in his own person, but dramatically, and from the lips of the man who, that he may secure a good name and an easy position in the world, is disposed to accommodate himself to the current maxims of his time and company. If we ever had any doubt on this point, it is set at rest by the closing verses of the Section before us. For in these verses the Preacher lowers his mask, and tells us plainly that we cannot and must not attempt to rest in the theory he has just put before us, that to follow out its practical corollaries will lead us away from the Chief Good, not toward it. More than once he has already hinted to us that this "wisdom" is not the highest wisdom: and now he frankly avows that he is as unsatisfied as ever, as far as ever from ending his Quest; that his last key will not unlock those mysteries of life which have baffled him from the first. He still holds, indeed, that it is better to be righteous than to be wicked, though he now sees that even the prudently righteous often have a wage like that of the wicked, and that the prudently wicked often have a wage like that of the righteous (Ecclesiastes 8:14). This new theory of life, therefore, he confesses to be "a vanity" as great and deceptive as any of those he has hitherto tried. And as even yet it does not suit him to give us his true theory and announce his final conclusion, he falls back on the conclusion we have so often heard, that the best thing a man can do is to eat and to drink, and to carry a clear enjoying temper through all the days, and all the tasks, which God giveth him under the sun (Ecclesiastes 8:15). How this familiar conclusion fits into his final conclusion, and is part of it, though not the whole, we shall see in our study of the next and last section of the Book.

If, as Milton sings,

"To know That which before us lies in daily life is the prime wisdom,"

we are surely much indebted to the Hebrew Preacher. He does not "sit on a hill apart" discussing fate, freewill, foreknowledge absolute, or any lofty abstruse theme. He walks with us, in the common round, to the daily task, and talks to us of that which lies before and around us in our daily life. Nor does he speak as one raised high above the folly and weakness by which we are constantly betrayed. He has trodden the very paths we tread. He shares our craving and has pursued our quest after "that which is good." He has been misled by the illusions by which we are beguiled. And his aim is to save us from fruitless researches and defeated hopes by placing his experience at our command. He speaks, therefore, to our real need, and speaks with a cordial sympathy which renders his counsel very welcome.

We are so made that we can find no rest until we find a supreme Good, a Good which will satisfy all our faculties, passions, aspirations. For this we search with ardour; but our ardour is not always under law to wisdom. We often assume that we have reached our chief Good while it is still far off, or that we are at least looking for it in the right direction when in truth we have turned our back upon it. Sometimes we seek for it in the pursuit of knowledge, sometimes in pleasure and self-indulgence, sometimes in fervent devotion to secular affairs; sometimes in love, sometimes in wealth, and sometimes in a modest yet competent provision for our future wants. And if, when we have acquired the special good we seek, we find that our hearts are still craving and restless, still hungering for a larger good, we are apt to think that if we had a little more of that which so far has disappointed us; if we were somewhat wiser, or if our pleasures were more varied; if we had a little more love or a larger estate, all would be well with us, and we should be at peace. Perhaps in time we get our "little more," but still our hearts do not cry, "Hold, enough!"-enough being always a little more than we have; till at last, weary and disappointed in our quest, we begin to despair of ourselves and to distrust the goodness of God. "If God be good," we ask, "why has He made us thus-always seeking yet never finding, urged on by imperious appetites which are never satisfied, impelled by hopes which forever elude our grasp?" And because we cannot answer the question, we cry out, "Vanity of vanities! all is vanity and vexation of spirit!"

"Ah, no," replies the kindly Preacher who has himself known this despairing mood and surmounted it; "no, all is not vanity. There is a chief Good, a satisfying Good, although you have not found it yet; and you have not found it because you have not looked for it where alone it can be found. Once take the right path, follow the right clue, and you will find a Good which will make all else good to you, a Good which will lend a new sweetness to your wisdom and your mirth, your labour and your gain." But men are very slow to believe that they have wasted their time and strength, that they have wholly mistaken their path; they are reluctant to believe that a little more of that of which they have already acquired so much, and which they have always held to be best, will not yield them the satisfaction they seek. And therefore the wise Preacher, instead of telling us at once where the true Good is to be found, takes much pains to convince us that it is not to be found where we have been wont to seek it. He places before us a man of the largest wisdom, whose pleasures were exquisitely varied and combined, a man whose devotion to affairs was the most perfect and successful, a man of imperial nature and wealth, and whose heart had glowed with all the fervours of love: and this man-himself under a thin disguise-so rarely gifted and of such ample conditions, confesses that he could not find the Chief Good in any one of the directions in which we commonly seek it, although he had travelled farther in every direction than we can hope to go. If we are of a rational temper, if we are open to argument and persuasion, if we are not resolved to buy our own experience at a heavy, perhaps a ruinous, cost, how can we but accept the wise Hebrew’s counsel, and cease to look for the satisfying Good in quarters in which he assures us it is not to be found?

We have already considered his argument as it bore on the men of his own time; we have now to make its application to our own age. As his custom is, the Preacher does not develop his argument in open logical sequence; he does not write a moral essay, but paints us a dramatic picture.

Verse 16-17

The Chief Good not to be found in Wisdom:

Ecclesiastes 8:16-17; Ecclesiastes 9:1-6

1. The Preacher commences this section by carefully defining his position and equipment as he starts on his final course. As yet he carries no lamp of revelation in his hand, although he will not venture beyond a certain point without it. For the present he will trust to reason and experience, and mark the conclusions to which these conduct when unaided by any direct light from Heaven. His first conclusion is that wisdom, which of all temporal goods still stands foremost with him, is incapable of yielding a true content. Much as it can do for man, it cannot solve the moral problems which task and afflict his heart, the problems which he must solve before he can be at peace. He may be so bent on solving these by wisdom as to see "no sleep in his eyes by day or night"; he may rely on wisdom with a confidence so genuine as to suppose at times that by its help he has "found out all the work of God"-really solved all the mysteries of the Divine Providence; but nevertheless "he has not found it out"; the illusion will soon pass, and the unsolved mysteries reappear dark and sombre as of old. [Ecclesiastes 8:16-17] And the proof that he has failed is, first, that he is as incompetent to foresee the future as those who are not so wise as he. With all his sagacity, he cannot tell whether he shall meet "the love or the hatred" of his fellows. His lot is as closely hidden in "the hand of God" as theirs, although he may be as much better as he is wiser than they Ecclesiastes 9:1. A second proof is that "the same fate" overtakes both the wise and the foolish, the righteous and the wicked, and he is as unable to escape it as any of his neighbours. All die; and to men ignorant of the heavenly hope of the gospel the indiscrimination of death seems the most cruel and hopeless of wrongs. The Preacher, indeed, is not ignorant of that bright hope; but as yet he has not taken the lamp of revelation into his hand: he is simply speaking the thought of those who have no higher guide than reason, no brighter light than reflection. And to these, their wisdom having taught them that to do right is infinitely better than to do wrong, no fact was so monstrous and inscrutable as that their lives should run to the same disastrous close with the lives of evil and violent men, that all alike should fall into the hands of "that churl, Death." As they revolved this fact, their hearts grew hot with a fierce resentment as natural as it was impotent, a resentment all the hotter because they knew how impotent it was. Therefore the Preacher dwells on this fact, lingers over his description of it adding touch to touch. "One fate comes to all," he says, "to the righteous and to the wicked, to the pure and to the impure, to the religious and to the irreligious, to the profane and to the reverent." If death be a good, the maddest fool and the vilest reprobate share it with the sage and the saint." If death be an evil, it is inflicted on the good as well as on the bad. None is exempt. Of all wrongs this is the greatest; of all problems this is the most insoluble. Nor is there any doubt as to the nature of death. To him for whom there shines no light of hope behind the darkness of the grave, death is the supreme evil. For to the living, however deject and wretched, there is still some hope that times may mend: even though in outward condition despicable as that unclean outcast, a dog-the homeless and masterless scavenger of Eastern cities-he had some advantage over the royal lion who, once couched on a throne, now lies in the dust rotting to dust. The living know at least that they must die; but the dead know not anything. The living can recall the past, and their memory harps fondly on notes which were once most sweet; but the very memory of the dead has perished, no music of the happy past can revive on their dulled sense, nor will any recall their names. The heavens are fair; the earth is beautiful and generous; the works of men are many and diverse and great; but they have "no more any portion forever in aught that is done under the sun" (Ecclesiastes 9:2-6).

This is the Preacher’s description of the hapless estate of the dead. His words would go straight home to the hearts of the men for whom he wrote, with a force even beyond that which they would have for heathen races. In their captivity, they had renounced the worship of idols. They had renewed their covenant with Jehovah. Many of them were devoutly attached to the ordinances and commandments which they and their fathers had neglected in happier and more prosperous years. Yet their lives were made bitter to them with cruel bondage, and they had as little hope in their death as the Persians who embittered their lives, and probably even less. It was in this sore strait, and under the strong compulsions of the dreadful extremity, that the more studious and pious of their rabbis, like the Preacher himself, drew into an expressive context the passages scattered through their Sacred Books which hinted at a retributive life beyond the tomb, and settled into that firm persuasion of the immortality of the soul which, as a rule, they never henceforth altogether let go. But when the Preacher wrote, this settled and general conviction had not been reached. There were many among them who, as their thoughts circled round the mystery of death, could only cry, "Is this the end? is this the end?" To the great majority of them it seemed the end. And even the few, who sought an answer to the question by blending the Greek and Oriental with the Hebrew wisdom, attained no clear answer to it. To mere human wisdom, life remained a mystery, and death a mystery still more cruel and impenetrable. Only those who listened to the Preachers and Prophets taught of God beheld the dawn which already began to glimmer on the darkness in which men sat.