'Give therefore Thy servant an understanding heart to judge Thy people, that I may discern between good and bad: for who is able to judge this Thy so great a people?

'And the speech pleased the Lord, that Solomon had asked this thing.

'And G.o.d said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

'Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

'And I have also given thee that which thou hast not asked, both riches and honour: so that there shall not be any among the kings like unto thee all thy days.'

And the promise, says Solomon himself, was fulfilled.

In his days Judah and Israel were many, as the sand which is by the sea-sh.o.r.e, for mult.i.tude, eating and drinking and making merry; and Solomon reigned over all kings, from the river to the land of the Philistines and the border of Egypt; and they brought presents, and served Solomon all the days of his life. And he had peace on all sides round about him. And Judah and Israel dwelt safely, every man under his own vine and his own fig-tree, all the days of Solomon.

'I was great,' he says, 'and increased more than all that were before me in Jerusalem; also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them; I withheld not my heart from any joy; for my heart rejoiced in all my labour ...

'Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

'And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.'

Yes, my dear friends, we are too apt to think of exceeding riches, or wisdom, or power, or glory, as unalloyed blessings from G.o.d. How many are there who would say,--if it were not happily impossible for them,--Oh that I were like Solomon! Happy man that he was, to be able to say of himself, 'I was great, and increased more than all that were before me in Jerusalem. And whatsoever mine eyes desired, I kept not from them; I withheld not my heart from any joy, for my heart rejoiced in all my labour.'

To have everything that he wanted, to be able to do anything that he liked--was he not a happy man? Is not such a life a Paradise on earth?

Yes, my friends, it is. But it is the Paradise of fools.

Yet, Solomon was not a fool. He says expressly that his wisdom remained with him through all his labour. Through all his pleasure he kept alive the longing after knowledge. He even tried, as he says, wine, and mirth, and folly, yet acquainting himself with wisdom. He would try that, as well as statesmanship, and the rule of a great kingdom, and the building of temples and palaces, and the planting of parks and gardens, and his three thousand Proverbs, and his Songs a thousand and five; and his speech of beasts and of birds and of all plants, from the cedar in Lebanon to the hyssop which groweth on the wall. He would know everything, and try everything.

If he was luxurious and proud, he would be no idler, no useless gay liver. He would work, and discern, and know,--and at last he found it all out, and this was the sum thereof--'Vanity of vanities, saith the Preacher; all is vanity.'

He found no rest in pleasure, riches, power, glory, wisdom itself; he had learnt nothing more after all than he might have known, and doubtless did know, when he was a child of seven years old. And that was, simply to fear G.o.d and keep His commandments; for that was the whole duty of man.

But though he knew it, he had lost the power of doing it; and he ended darkly and shamefully, a dotard worshipping idols of wood and stone, among his heathen queens. And thus, as in David the height of chivalry fell to the deepest baseness; so in Solomon the height of wisdom fell to the deepest folly.

My friends, the truth is, that exceeding gifts from G.o.d like Solomon's are not blessings, they are duties; and very solemn and heavy duties. They do not increase a man's happiness; they only increase his responsibility--the awful account which he must give at last of the talents committed to his charge. They increase, too, his danger. They increase the chance of his having his head turned to pride and pleasure, and falling shamefully, and coming to a miserable end. As with David, so with Solomon. Man is nothing, and G.o.d is all in all.

And as with David and Solomon, so with many a king and many a great man. Consider those who have been great and glorious in their day.

And in how many cases they have ended sadly! The burden of glory has been too heavy for them to bear; they have broken down under it.

The great Charles the Fifth, Emperor of Germany and King of Spain and all the Indies: our own great Queen Elizabeth, who found England all but ruined, and left her strong and rich, glorious and terrible: Lord Bacon, the wisest of all mortal men since the time of Solomon: and, in our own fathers' time, Napoleon Buonaparte, the poor young officer, who rose to be the conqueror of half Europe, and literally the king of kings,--how have they all ended? In sadness and darkness, vanity and vexation of spirit.

Oh, my friends! if ever proud and ambitious thoughts arise in any of our hearts, let us crush them down till we can say with David: 'Lord, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too high for me.

'Surely I have behaved and quieted myself, as a child that is weaned of his mother; my soul is even as a weaned child.'

And if ever idle and luxurious thoughts arise in our hearts, and we are tempted to say, 'Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry;' let us hear the word of the Lord crying against us: 'Thou fool! This night shall thy soul be required of thee. Then whose shall those things be which thou hast provided?'

Let us pray, my friends, for that great--I had almost said, that crowning grace and virtue of moderation, what St. Paul calls sobriety and a sound mind. Let us pray for moderate appet.i.tes, moderate pa.s.sions, moderate honours, moderate gains, moderate joys; and, if sorrows be needed to chasten us, moderate sorrows. Let us long violently after nothing, or wish too eagerly to rise in life; and be sure that what the Apostle says of those who long to be rich is equally true of those who long to be famous, or powerful, or in any way to rise over the heads of their fellow-men. They all fall, as the Apostle says, into foolish and hurtful l.u.s.ts, which drown men in destruction and perdition, and so pierce themselves through with many sorrows.

And let us thank G.o.d heartily if He has put us into circ.u.mstances which do not tempt us to wild and vain hopes of becoming rich, or great or admired by men.

Especially let us thank Him for this quiet country life which we lead here, free from ambition, and rash speculation, and the hope of great and sudden gains. All know, who have watched the world, how unwholesome for a man's soul any trade or occupation is which offers the chance of making a rapid fortune. It has hurt the souls of too many merchants and manufacturers ere now. Good and sober-minded men there are among them, thank G.o.d, who can resist the temptation, and are content to go along the plain path of quiet and patient honesty; but to those who have not the sober spirit, who have not the fear of G.o.d before their eyes, the temptation is too terrible to withstand; and it is not withstood; and therefore the columns of our newspapers are so often filled with sad cases of bankruptcy, forgery, extravagant and desperate trading, bubble fortunes spent in a few years of vain show and luxury, and ending in poverty and shame.

Happy, on the other hand, are those who till the ground; who never can rise high enough, or suddenly enough, to turn their heads; whose gains are never great and quick enough to tempt them to wild speculation: but who can, if they will only do their duty patiently and well, go on year after year in quiet prosperity, and be content to offer up, week by week, Agur's wise prayer: 'Give me neither poverty nor riches, but feed me with food sufficient for me.'

They need never complain that they have no time to think of their own souls; that the hurry and bustle of business must needs drive religion out of their minds. Their life pa.s.ses in a quiet round of labours. Day after day, week after week, season after season, they know beforehand what they have to do, and can arrange their affairs for this world, so as to give them full time to think of the world to come. Every week brings small gains, for which they can thank the G.o.d of all plenty; and every week brings, too, small anxieties, for which they can trust the same G.o.d who has given them His only- begotten Son, and will with Him freely give them all things needful for them; who has, in mercy to their souls and bodies, put them in the healthiest and usefullest of all pursuits, the one which ought to lead their minds most to G.o.d, and the one in which (if they be thoughtful men) they have the deep satisfaction of feeling that they are not working for themselves only, but for their fellow-men; that every sheaf of corn they grow is a blessing, not merely to themselves, but to the whole nation.

My friends, think of these things, especially at this rich and blessed harvest-time; and while you thank your G.o.d and your Saviour for His unexampled bounty in this year's good harvest, do not forget to thank Him for having given the sowing and the reaping of those crops to you; and for having called you to that business in life in which, I verily believe, you will find it most easy to serve and obey Him, and be least tempted to ambition and speculation, and the l.u.s.t of riches, and the pride which goes before a fall.

Think of these things; and think of the exceeding mercies which G.o.d heaps on you as Englishmen,--peace and safety, freedom and just laws, the knowledge of His Bible, the teaching of His Church, and all that man needs for body and soul. Let those who have thanked G.o.d already, thank Him still more earnestly, and show their thankfulness not only in their lips, but in their lives; and let those who have not thanked Him, awake, and learn, as St. Paul bids them, from G.o.d's own witness of Himself, in that He has sent them fruitful seasons, filling their hearts with food and gladness: --let them learn, I say, from that, that they have a Father in heaven who has given them His only- begotten Son, and will with Him freely give them all things needful: only asking in return that they should obey His laws--to obey which is everlasting life.

SERMON XII. PROGRESS (Preached before the Queen at Clifden, June 3, 1866.)

ECCLESIASTES vii. 10,

Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.

This text occurs in the Book of Ecclesiastes, which has been for many centuries generally attributed to Solomon the son of David. I say generally, because, not only among later critics, but even among the ancient Jewish Rabbis, there have been those who doubted or denied that Solomon was its author.

I cannot presume to decide on such a question: but it seems to me most probable, that the old tradition is right, even though the book may have suffered alterations, both in form and in language: but any later author, personating Solomon, would surely have put into his month very different words from those of Ecclesiastes. Solomon was the ideal hero-king of the later Jews. Stories of his superhuman wealth, of magical power, of a fabulous extent of dominion, grew up about his name. He who was said to control, by means of his wondrous seal, the genii of earth and air, would scarcely have been represented as a disappointed and broken-hearted sage, who p.r.o.nounced all human labour to be vanity and vexation of spirit; who saw but one event for the righteous and the wicked, and the wise man and the fool; and questioned bitterly whether there was any future state, any pre-eminence in man over the brute.

These, and other startling utterances, made certain of the early Rabbis doubt the authenticity and inspiration of the Book of Ecclesiastes, as containing things contrary to the Law, and to desire its suppression, till they discovered in it--as we may, if we be wise--a weighty and world-wide meaning.

Be that as it may, it would certainly be a loss to Scripture, and to our knowledge of humanity, if it was proved that this book, in its original shape, was not written by a great king, and most probably by Solomon himself. The book gains by that fact, not only in its reality and truthfulness, but in its value and importance as a lesson of human life. Especially does this text gain; for it has a natural and deep connection with Solomon and his times.

The former days were better than his days: he could not help seeing that they were. He must have feared lest the generation which was springing up should inquire into the reason thereof, in a tone which would breed--which actually did breed--discontent and revolution.

But the fact seemed at first sight patent. The old heroic days of Samuel and David were past. The Jewish race no longer produced such men as Saul and Jonathan, as Joab and Abner. A generation of great men, whose names are immortal, had died out, and a generation of inferior men, of whom hardly one name has come down to us, had succeeded them. The nation had lost its primaeval freedom, and the courage and loyalty which freedom gives. It had become rich, and enervated by luxury and ease. Solomon had civilised the Jewish kingdom, till it had become one of the greatest nations of the East; but it had become also, like the other nations of the East, a vast and gaudy despotism, hollow and rotten to the core; ready to fall to pieces at Solomon's death, by selfishness, disloyalty, and civil war.

Therefore it was that Solomon hated all his labour that he had wrought under the sun; for all was vanity and vexation of spirit.

Such were the facts. And yet it was not wise to look at them too closely; not wise to inquire why the former times were better than those. So it was. Let it alone. Pry not too curiously into the past, or into the future: but do the duty which lies nearest to thee. Fear G.o.d and keep His commandments. For that is the whole duty of man.

Thus does Solomon lament over the certain decay of the Jewish Empire.

And his words, however sad, are indeed eternal and inspired. For they have proved true, and will prove true to the end, of every despotism of the East, or empire formed on Eastern principles; of the old Persian Empire, of the Roman, of the Byzantine, of those of Hairoun Alraschid and of Aurungzebe, of those Turkish and Chinese- Tartar empires whose dominion is decaying before our very eyes. Of all these the wise man's words are true. They are vanity and vexation of spirit. That which is crooked cannot be made straight, and that which is wanting cannot be numbered. The thing which has been is that which shall be, and there is no new thing under the sun.

Incapacity of progress; the same outward civilization repeating itself again and again; the same intrinsic certainty of decay and death;--these are the marks of all empire, which is not founded on that foundation which is laid, even Jesus Christ.

But of Christian nations these words are not true. They p.r.o.nounce the doom of the old world: but the new world has no part in them, unless it copies the sins and follies of the old.

It is not true of Christian nations that the thing which has been is that which shall be; and that there is no new thing under the sun.

For over them is the kingdom of Christ, the Saviour of all men, specially of them which believe, the King of all the princes of the earth, who has always a.s.serted, and will for ever a.s.sert, His own overruling dominion. And in them is the Spirit of G.o.d, which is the spirit of truth and righteousness; of improvement, discovery, progress from darkness to light, from folly to wisdom, from barbarism to justice, and mercy, and the true civilization of the heart and spirit.

And, therefore, for us it is not only an act of prudence, but a duty; a duty of faith in G.o.d; a duty of loyalty to Jesus Christ our Lord, not to ask, Why the former times were better than these? For they were not better than these. Every age has had its own special n.o.bleness, its own special use: but every age has been better than the age which went before it; for the Spirit of G.o.d is leading the ages on, toward that whereof it is written, 'Eye hath not seen nor ear heard, nor hath it entered into the heart of man to conceive, the things which G.o.d hath prepared for those that love Him.'

Very unfaithful are we to the teaching of G.o.d's Spirit; many and heavy are our sins against light and knowledge, and means, and opportunities of grace. But let us not add to those sins the sin (for such it is) of inquiring why the former times were better than these.