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Expositor's Bible Commentary Ecclesiastes 5:1 Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. So also a happier and more effective Method of Worship is open to Men; Ecclesiastes 5:1-7 The men of affairs are led from the vocations of the Market and the intrigues of the Divan into the House of God. Our first glance at the worshippers is not hopeful or inspiriting. For here are men who offer sacrifices in lieu of obedience; and here are men whose prayers are a voluble repetition of phrases which run far in advance of their limping thoughts and desires: and there are men quick to make vows in moments of peril, but slow to redeem them when the peril is past. At first the House of God looks very like a House of Merchandise, in which brokers and traders drive a traffic as dishonest as any that disgraces the Exchange. But while the merchants and politicians stand criticising the conduct of the worshippers, the Preacher turns upon them and shows them that they are the worshippers whom they criticise; that he has held up a glass in which they see themselves as others see them; that it is they who vow and do not pay, they who hurry on their mouths to utter words which their hearts do not prompt, they who take the roundabout course of sinning and sacrificing for sin instead of that plain road of obedience which leads straight to God. But what comfort for them is there in that? How should it help them, to be beguiled into condemning themselves? Truly there would not be much comfort in it did not the compassionate Preacher forthwith disclose the secret of this dishonest worship, and give them counsels of amendment. He discloses the secret in two verses ( Ecclesiastes 5:3 and Ecclesiastes 5:7 ), which have much perplexed the readers of this book. He there explains that just as a mind harassed by much occupation and the many cares it breeds cannot rest even at night, but busies itself in framing wild disturbing dreams, so also is it with the foolish worshipper who, for want of thought and reverence, pours out before God a multitude of unsifted and unconsidered wishes in a multitude of words. In effect he says to them: "You men of affairs often get little help or comfort from the worship of God because you come to it with preoccupied hearts, just as a man gets little comfort from his bed because his brain, jaded and yet excited by many cares, will not suffer him to rest. Hence it is that you promise more than you perform, and utter prayers more devout than any honest expression of your desires would warrant, and offer sacrifices to avoid the charge and trouble of obedience to the Divine laws. And as I have shown you a more excellent way of transacting business than the selfish grasping mode to which you are addicted, so also I will show you a more excellent style of worship. Go to the House of God ‘with a straight foot,’ a foot trained to walk in the path of obedience. Keep your heart, set a watch over it, lest it should be diverted from the simple and devout homage it should pay. Do not urge and press it to a false emotion, to a strained and insincere mood. Let your words be few and reverent when you speak to the Great King. Do not vow except under the compulsion of steadfast resolves, and pay your vows even to your own hurt when once they are made. Do not anger God, or the angel of God who, as you believe, presides over the altar, with idle unreal talk and idle half-meant resolves, making vows of which you afterwards repent and do not keep, pleading that you made them in error or infirmity. But in all the exercises of your worship show a holy fear of the Almighty; and then, under the worst oppressions of fortune and the heaviest calamities of time, you shall find the House of God a Sanctuary, and his worship a strength, a consolation, and a delight." This, surely, was very wholesome counsel for men of business in hard times. To make Worship Formal and Insincere. Ecclesiastes 5:1-7 (d) But now if, like Coheleth, we follow these men to the Temple, what is the scene that meets our eye? In the English Ternple, I fear, that which would first strike an unaccustomed observer would be the fact that very few men of business are there. They are "conspicuous by their absence," or, at best, noted for an only occasional attendance. The Hebrew Temple was crowded with men; in the English Temple it is the other sex which predominates. But glance at the men who are there? Do you detect no signs of weariness and perfunctoriness? Do you hear no vows which will never be paid. and which they do not intend to pay even when they make them? no prayers which go beyond any honest and candid expression of their desires? Do you not feel and know that many of them are making an unwilling sacrifice to the decencies and the proprieties, instead of worshipping God the Spirit in spirit and nerving themselves for the difficulties of obedience to the Divine law? Listen: they are saying, "Almighty God, Father of all mercies, we bless Thee for our creation, preservation, and all the blessings of this life; but above all for Thine inestimable love in the redemption of the world by our Lord Jesus Christ, for the means of grace, and for the hope of glory." But are these ineffable spiritual benefits "above all" else to them? Do they care for "the means of grace" as much even as for the state of the market, or for "the hope of glory" as much as for success or promotion? Which is most in their thoughts, their lives, their aspirations, for which will they take most pains and make most sacrifices-for what they mean by the beautiful phrase "all the blessings of this life," or for that sacred and crowning act of the Divine Mercy, "the redemption," in which God has once for all revealed His fatherly forgiving love? What is it that makes their worship formal and insincere? It is the very cause which, as the Preacher tells us, produced the like evil effect upon the Jews. They come into the Temple with preoccupied hearts. Their thoughts are distracted by the cares of life even as they bend in worship. And hence even the most sacred words turn to "idle talk" on their lips, as remote from the true feeling of the moment as "the multitude of dreams" which haunt the night; they utter fervent prayers without any due sense of their meaning, or any hearty wish to have them granted. Practical Maxims deduced from this View of the Business life. (b) A noble philosophy this, and pregnant with practical counsels of great value. For if, as we close our study of this Section of the Book, we ask, "What good advice does the Preacher offer that we can take and act upon?" we shall find that he gives us at least three serviceable maxims. A Maxim on Cooperation. Ecclesiastes 4:9-16 To all men of business conscious of their special dangers and anxious to avoid them, he says, first: Replace the competition which springs from your jealous and selfish rivalry, with the cooperation which is born of sympathy and breeds goodwill. "Two are better than one. Union is better than isolation. Conjoint labour has the greater reward." Instead of seeking to take advantage of your neighbours, try to help them. Instead of standing alone, associate with your fellows. Instead of aiming at purely selfish ends, pursue your ends in common. Indeed the wise Hebrew Preacher anticipates the Golden Rule to a remarkable extent, and, in effect, bids us love our neighbour as our self, look on his things as well as our own, and do to all men as we would that they should do to us. A Maxim on Worship. Ecclesiastes 5:1-7 His second maxim is: Replace the formality of your worship with a reverent and steadfast sincerity. Keep your foot when you go to the House of God. Put obedience before sacrifice. Do not hurry on your mouth to the utterance of words which transcend the desires of your heart. Be not one of those who "Words for virtue take, As though mere wood a shrine would make." Do not come into the Temple with a preoccupied spirit, a spirit distracted with thoughts that travel different ways. Realise the presence of the Great King, and speak to Him with the reverence due to a King. Keep the vows you have made in His house after you have left it. Seek and serve Him with all your hearts, and ye shall find rest to your souls. A Maxim on Trust in God Ecclesiastes 5:8-17 And his last maxim is: Replace your grasping self-sufficiency with a constant trust in the fatherly providence of God. If you see oppression or suffer wrong, if your schemes are thwarted and your enterprises fail, you need not therefore lose the quiet repose and settled peace which spring from a sense of duty discharged and the undisturbed possession of the main good of life. God is over all, and rules all the undertakings of man, giving each its season and place, and causing all to work together for the good of the loving and trustful heart. Trust in Him, and you shall feel, even though you cannot prove, "That every cloud that spreads above, And veileth love, itself is love." Trust in Him and you shall find that "The slow sweet hours that bring us all things good, The slow sad hours that bring us all things ill And all good things from evil," as they strike on the great horologe of Time, are set to a growing music by the hand of God; a music which rises and falls as we listen, but which nevertheless swells through all its saddest cadences and dying falls toward that harmonious close, that "undisturbed concent," in which all discords will be drowned. SECOND SECTION The Quest Of The Chief Good In Devotion To The Affairs Of Business Ecclesiastes 3:1 - Ecclesiastes 5:20 I. IF the true Good is not to be found in the School where Wisdom utters her voice, nor in the Garden in which Pleasure spreads her lures: may it not be found in the Market, in devotion to Business and Public Affairs? The Preacher will try this experiment also. He gives himself to study and consider it. But at the very outset he discovers that he is in the iron grip of immutable Divine ordinances, by which "seasons" are appointed for every undertaking under heaven ( Ecclesiastes 3:1 ), ordinances which derange man’s best-laid schemes, and "shape his ends, rough hew them how he will," that no one can do anything to purpose "apart from God," except by conforming to the ordinances, or laws, in which He has expressed His will. {comp. Ecclesiastes 2:24-26 } Ecclesiastes 5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they. And a more helpful and consolatory Trust in the Divine Providence . Ecclesiastes 5:8-17 Not content with this, however, the Preacher goes on to show how, when they returned from the House of God to the common round of life, and were once more exposed to its miseries and distractions, there were certain comfortable and sustaining thoughts on which they might stay their spirits. To the worship of the Sanctuary he would have them add a strengthening trust in the Providence of God. That Providence was expressed, as in other ordinances, so also in these two: First; whatever oppressions and perversions of justice and equity there were in the land ( Ecclesiastes 5:8 ), still the judges and satraps who oppressed them were not supreme; there was an official hierarchy in which superior watched over superior, and if justice were not to be had of the one, it might be had of another who was above him; if it were not to be had of any, no, not even of the king himself, there was this reassuring conviction that, in the last resort, even the king was "the servant of the field" ( Ecclesiastes 5:9 ), i.e. , was dependent on the wealth and produce of the land, and could not, therefore, be unjust with impunity, or push his oppressions too far lest he should decrease his revenue or depopulate his realm. This was "the advantage" the people had; and if it were in itself but a slight advantage to this man or that, clearly it was a great advantage to the body politic; while as an indication of the Providence of God, of the care with which He had arranged for the general well-being, it was full of consolation. The second fact, or class of facts, in which they might recognise the gracious care of God Was this, -That the unjust judges and wealthy rapacious "lords" who oppressed them had very much less satisfaction in their fraudulent gains than they might suppose. God had so made men that injustice and selfishness defeated their own ends, and those who lived for wealth, and would do evil to acquire it, made but a poor bargain after all. "He that loveth silver is never satisfied with silver, nor he that clings to wealth with what it yields" ( Ecclesiastes 5:10 ). "When riches increase, they increase that consume them"-dependents, parasites, slaves, flock around the man who rises to wealth and place. He cannot eat and drink more, or enjoy more, than when he was a man simply well-to-do in the world; the only advantage he has is that he sees others consume what he has acquired at so great a cost ( Ecclesiastes 5:11 ). He cannot know the sweet refreshing sleep of husbandmen weary with toil ( Ecclesiastes 5:12 ), for his heart is full of care and apprehension. Robbers may drive off his flocks, or "lift" his cattle; his investments may fail, or his secret hoard be plundered; he must trust much to servants, and they may be unfaithful to their trust; his official superiors may ruin him with the bribes they extort, or the prince himself may want a sponge to squeeze. If none of these evils befall him, he may apprehend, and have cause to apprehend, that his heir longs for his death, and will prove little better than a fool, wasting in wanton riot what he has amassed with much painful toil ( Ecclesiastes 5:13-14 ). And, in any event, he cannot take his wealth with him on his last journey ( Ecclesiastes 5:15-16 ). So that, naturally enough, he is much perturbed, and "hath great vexation and grief" ( Ecclesiastes 5:17 ), cannot sleep for his apprehensive care for his "abundance"; and at last must go out of the world as bare and unprovided as he came into it. He "labours for the wind," and reaps what he has sown. Was such a life, mounting to such a close, a thing to long for and toil for? Was it worth while to hurl oneself against the adamantine laws of Heaven and risk the oppressions of earth, to injure one’s neighbours, to sink into an insincere and distracted worship and a weakening distrust of the providence of God, in order to spend anxious toilsome days and sleepless nights, and at last to go out of the world naked of all but guilt, and rich in nothing but the memory of frauds and wrongs? Might not even a captive or a slave, whose sleep was sweetened by toil, and who, from his trust in God and the sacred delights of honest worship, gathered strength to endure all the oppressions of the time, and to enjoy whatever alleviations and innocent pleasures were vouchsafed him-might not even he be a wiser, happier man than the despot at whose caprice he stood? Ecclesiastes 5:10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. And to take from Life its Quiet and Innocent Enjoyments . Ecclesiastes 5:10-17 (e) Now surely a life so thick with perils, so beset with temptations, should have a very large and certain reward to offer. But has it? For one, Coheleth thinks it has not. In his judgment, according to his experience, instead of making a man happier even in this present time, to which it limits his thoughts and aims, it robs him of all quiet and happy enjoyment of his life. And, mark, it is not the unsuccessful man of business, who might naturally feel sore and aggrieved, but the successful man, the man who has made a fortune and prospered in his schemes, whom the Preacher describes as having lost all faculty of enjoying his gains. Even the man who has wealth and abundance, so that his soul lacketh nothing of all that he desireth, is placed before us as the slave of unsatisfied desire and constant apprehension. Both his hands are so full of labour that he cannot lay hold on quiet. Though he loves silver so well, and has so much of it, he is not satisfied therewith; his riches yield him no certain and abiding delight. And how can he be in "happy plight" who is "debarred the benefit of rest? When day’s oppression is not eased by night, But day by night, and night by day, oppress’d? And each, though enemies to either’s reign, Do in consent shake hands to torture him." The sound sleep of humble contented labour is denied him. He is haunted by perpetual apprehensions that "there is some ill a-brewing to his rest," that evil in some dreaded shape will befall him. He doubts "the filching age will steal his treasure." He knows that when he is called hence he can carry away nothing in his hand; all his gains must be left to his heir, who may either turn out a wanton fool or be crushed and degraded by the burden and temptations of a wealth for which he has not laboured. And hence, amid all his toils and gains, even the most prosperous and successful man suspects that he has been "labouring for the wind" and may reap the whirlwind: "he is much perturbed, and hath vexation and grief." Is the picture overdrawn? Is not the description as true to modern experience as to that of "the antique world"? Shakespeare, who is our great English authority on the facts of human experience, thought it quite as true. His Merchant of Venice has argosies on every sea; and two of his friends, hearing him confess that sadness makes such a want-wit of him that he has much ado to know himself, tell him that his "mind is tossing on the ocean" with his ships. They proceed to discuss the natural effects of having so many enterprises on hand. One says: "Believe me, Sir, had I such venture forth, The better part of my affections would Be with my hopes abroad. I should be still Plucking the grass, to know where sits the wind: Peering in maps for ports, and piers, and roads: And every object that might make me fear Misfortune to my ventures, out of doubt Would make me sad." And the other adds: "My wind, cooling my broth, Would blow me to an ague, when I thought What harm a wind too great at sea might do. I should not see the sandy hour-glass run, But I should think of shallows and of flats, And see my wealthy Andrew, dock’d in sand, Vailing her high-top lower than her ribs To kiss her burial. Should I go to church" "And see the holy edifice of stone, And not bethink me straight of dangerous rocks, Which, touching but my gentle vessel’s side, Would scatter all her spices in the stream: Enrobe the roaring waters with my silks: And, in a word, but even now worth this, And now worth nothing? Shall I have the thought To think on this: and shall I lack the thought That such a thing bechanced would make me sad?" "Abundance suffereth not the rich to sleep"; the thought that his "riches may perish in some unlucky adventure" rings a perpetual alarm in his ears: "all his days he eateth in darkness, and is much perturbed, and hath vexation and grief." These are the words of the Hebrew Preacher: are not our own great poet’s words an expressive commentary on them, an absolute confirmation of them, covering them point by point? And shall we envy the wealthy merchant whose two hands are thus "full of labour and vexation of spirit"? Is not "the husbandman whose sleep is sweet, whether he eat little or much," better off than he? Nay, has not even the sluggard who, so long as he hath meat, foldeth his hands in quiet, a truer enjoyment of his life? Of course Coheleth does not mean to imply that every man of business degenerates into a miserly sceptic, whose worship is a formulated hypocrisy and whose life is haunted with saddening apprehensions of misfortune. No doubt there were then, as there are now, many men of business who were wise enough to "take pleasure in all their labours," to cast their burden of care on Him in whose care stand both tomorrow and today; men to whom worship was a calming and strengthening communion with the Father of their spirits, and who advanced, through toil, to worthy or even noble ends. He means simply that these are the perils to which all men of business are exposed, and into which they fall so soon as their devotion to its affairs grows excessive. "Make business, and success in business, your chief good, your ruling aim, and you will come to think of your neighbour, as selfish rivals; you will begin to look askance on the lofty spiritual qualities which refuse to bow to the yoke of Mammon; your worship will sink into an insecure formalism; your life will be vexed and saddened with fears which will strangle the very faculty of tranquil enjoyment": this is the warning of the Preacher; a warning of which our generation, in such urgent sinful haste to be rich, stands in very special need. 2. But what checks, what correctives, what remedies, would the Preacher have us apply to the diseased tendencies of the time? How shall. men of business save themselves from being absorbed in its interests and affairs? The Correctives of this Devotion are a Sense of its Perils; Ecclesiastes 5:10-17 (a) Well, the very sense of danger to which they are exposed-a danger so insidious, so profound, so fatal-should surely induce caution and a wary self-control. The symptoms of the disease are described that we may judge whether or not we are infected by it; its dreadful issues that, if infected, we may study a cure. The man who loves riches is placed before us that we may learn what he is really like-that he is not the careless happy being we often assume him to be. We see him decline on the low bare levels of covetousness and materialism, hypocrisy and fear; and, as we look, the Preacher turns upon us with, "There, that is the slave of Mammon in his habit as he lives. Do you care to be like that? Will you break your heart unless you are allowed to assume his heavy and degrading burden?" Ecclesiastes 5:18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. The Conclusion . Ecclesiastes 5:18-20 For himself Coheleth has a very decided opinion on this point. He is quite sure that his first conclusion is sound, though for a moment he had questioned its soundness, and that a quiet, cheerful, and obedient heart is greater riches than the wealthiest estate. With all the emphasis of renewed and now immovable conviction he declares, Behold, that which I have said holds good; it is well for a man to eat and to drink, and to enjoy the good of all his labours through the brief day of his life. And I have also said-and this too is true-that a man to whom God hath given riches and wealth-for even a rich man may be a good man and use his wealth wisely-if He hath also enabled him to eat thereof, and to take his portion, and to rejoice in his labour-this too is a most Divine gift. He does not fret over the brevity of his life; it is not much, or often, or sadly in his thoughts: for he knows that the joy his heart takes in the toils and pleasures of life is approved by God, or even, as the phrase seems to mean, corresponds in some measure with the joy of God Himself; that his tranquil enjoyment is a reflection of the Divine peace. II. There are not many Englishmen who devote themselves solely or mainly to the acquisition of Wisdom, and who, that they may teach the children of men that which is good, live laborious days, withdrawing from the general pursuit of wealth and scorning the lures of ease and self-indulgence; such men, indeed, are but a small minority in any age or land. Nor do those who give themselves exclusively to the pursuit of Pleasure constitute more than a small and miserable class, though most of us have wasted on it days that we could ill spare. But when the Hebrew Preacher, having followed his quest of the supreme Good in Pleasure and Wisdom, turns to the affairs of Business-and I use that term as including both commerce and politics-he enters a field of action and inquiry with which we are nearly all familiar, and can hardly fail to speak words which will touch us close home. For, whatever else we may or may not be, we are most of us among the worshippers of the great god Traffic-a god whose wholesome, benignant face too often lowers and darkens, or ever we are aware, into the sordid and malignant features of Mammon. Now in dealing with this broad and momentous province of human life the Preacher exhibits the candour and the temperance which marked his treatment of Wisdom and Mirth. Just as he would not suffer us to think of Wisdom as in itself an evil, nor of Pleasure as an evil, so neither will be allow us to think of Business as essentially and of necessity an evil. This, like those, may be abused to our hurt; but none the less they may all be used, and were meant to be used, for our own and our neighbours’ good. Pursued in the right method, from the right motive, with the due moderation and reserve, Business, as he is careful to point out, besides bringing other great advantages, may be a new bond of union and brotherhood: it develops intercourse among men and races of men, and should develop sympathy, goodwill, and a mutual helpfulness. Nevertheless, thrift may degenerate into miserliness, and the honest industry of content into a dishonest eagerness for an excessive devotion to it. These degenerate undue gains, and a wise attention to business into tendencies had struck their roots deep into the Hebrew mind of his day, and brought forth many bitter fruits. The Preacher describes and denounces them; he lays an axe to the very roots of these evil growths: but it is only that he may clear a space for the fairer and more wholesome growths which sprang beside them, and of which they were the wild bastard offshoots. Throughout this second section of the Book, his subject is excessive devotion to Business, and the correctives to it which his experience enables him to suggest. 1. His handling of the subject is very thorough and complete. Men of business might do worse than get the lessons he here teaches by heart. According to him, their excessive devotion to affairs springs from a "jealous rivalry": it tends to forth in them a grasping covetous temper which can never be satisfied, to produce a materialistic scepticism of all that is noble, spiritual, aspiring in thought and action, to render their worship formal and insincere, and, in general, to incapacitate them for any quiet happy enjoyment of their life. This is his diagnosis of their disease, or of that diseased tendency which, if it be for the most part latent in them, always threatens to become pronounced and to infect all healthy conditions of the soul. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Keep thy foot when thou goest to the house of God. Ecclesiastes 5:1-12 Reverence and fidelity De Wm. S. Clark. This passage is a series of cautions against irreverence and insincerity in worship, against discouragement because of political wrongs, and against the passion for, and misuse of, great riches. Distrust in God underlies all these evils. Humble faith in and reliance upon Him, in the contrast, mark the wise man. Note — I. ONE'S PROPER BEARING IN THE LORD'S HOUSE (vers. 1-7). 1. In the first three verses carelessness and loose speech are condemned in all who come into the presence chamber of the Almighty. So it is when subjects appear before any sovereign to do him honour or make request. Exact address and studied phrase are required. The free and easy spirit which will not regard these is expelled hastily and with great indignation. Earthly dignities are but a faint type of the heavenly. The soul which faintly realizes this will come before Him with "few words," if he be a Sinaitic worshipper; "in fulness of faith" and "with boldness," if he be a Christian believer. 2. In the further admonition, hasty and ill-considered pledges are forbidden. Impetuous promising is the worst kind of trifling, and the Church or person who incites another to it only works him harm. We are in agreement with the Mosaic legislation regarding such impiety, "If thou shalt forbear to vow, it shall be no sin in thee." Sin lies, not in the refusal to make a partial and ill-considered pledge to God, but in not heeding that first of all His commands, "Give me thine heart." Cordial assent to this requirement makes one an accepted worshipper, whose acts and words do not conflict when he appears before God. Thoughtless, giddy, garrulous lips here are an abomination unto Him. One might better be dreaming and know it. II. THE DUTY OF RELYING UPON THE DIVINE JUSTICE (vers. 8, 9). The victims of tyranny and wrong have not ceased wailing. We hear their pitiful cries in every era of the world's history. III. THE DELUSIVE CHARACTER OF WEALTH (vers. 10-12). To denounce riches generally is as though one inveighed against the air: all men breathe it. All men just as naturally long for these material treasures. But our lungs are fitted to receive only a certain volume; we cannot use more. We cannot store it for consumption, enjoying it all the more that others have not as much. And the like is true of these earthly possessions. Beyond the mere provision for food, and raiment, and shelter, and our varied tastes, they have no power to minister, though piled high and broad as the pyramids. "He cannot reach to feel them," as the philosopher says. Yet the deceit is universal, that the more one can amass the nearer he will come to perfect contentment. He will not believe that he chases thus only a shadow — that it is as far from his embrace when he counts his millions as when he had only units. He may as well expect to quench his thirst by drinking of the ocean. ( De Wm. S. Clark. ) Reverence and fidelity D. J. Burrell, D. D. With chapter five begins a series of proverbial sayings somewhat like those of the Book of Proverbs, but showing more internal connection. These represent some of the experimental knowledge which had come to the heart in its chase after many things. We may use them, as we do the Proverbs, as condensations of wisdom, each having a completeness in itself. I. WORSHIP (vers. 1-7). 1. The proper manner of worship is here suggested to us. It mush be with a full intention of the heart and not merely with the outward symbols. Always in worship, even when it is most freed of external props, there is the opportunity for a lack of right intention, and, therefore, a lack of meaning to God as well as to men. Worship must always be interpreted by the condition of heart of the worshipper.(1) Thought is necessary to due worship (ver. 1). It would be a good thing for every one of us if we would ask ourselves as we pass through the portals of God's house, "Do I really mean to worship God this hour?" If we cannot say yes, would it not be better for us not to enter?(2) Deliberateness is necessary to acceptable worship (ver. 2). To be rash with our mouth, to rattle off a formula, however well constructed, without weighing the meaning, this is not to please God.(3) Brevity is a virtue in worshipful utterance. God is high above us; we are here in a position that should make us most deeply respectful towards Him. We should use well-weighed words before Him, and well-weighed words are few. The touching prayers of the Bible — the publican's, Christ's on the cross, Soul's at his conversion — were brief. 2. Vows formed a considerable element in the old Jewish worship, and are more or less recognized in the New Testament. We promise to do certain things: to be faithful to Christ and His Church, to love our fellow-Christians, to obey those who are over us in Christ, etc. These are vows, pledges given to God, and they should be kept as scrupulously as we would keep a business obligation signed with our own hand. II. A difficult passage concerning STATECRAFT follows. The State may be mismanaged, but it is wisest to make the best of it. "If thou seest oppression of the poor and violation of justice and righteousness in the government of a province, be not astonished at the matter. Such perversion of state-craft is not confined to the petty officials whose deeds you know. Clear up to the top of the Government it is apt to be the same. For there is a high one over a high one watching, and higher persons over them, and all are pretty much alike" (ver. 8). "But the advantage of a land in every way is a king devoted to the field" (ver. 9). The idea here is that the old simple agricultural form of government was the best for the people of that day. The general meaning is that good government comes from having rulers who are not rapacious for their own aggrandizement, but have the interests of the country at heart. III. The matter of RICHES, which requires such special thought to-day, when riches come easily and to many, was not without its importance in the olden time. 1. Wealth then as now was unsatisfying (ver. 10). It held out promises which it had no power to fulfil. It said to men, "Be rich and you will be happy." They became rich, but they were not happy. The soul is made to crave the most ethereal kind of food; but the rich man tries to satisfy it with coarse things. It is made to hunger for the things of heaven; he thrusts upon it the things of earth. 2. Here also is emphasized the thought that the increase of wealth is not satisfying (ver. 11). 3. And then comes the old lesson, which many a rich man has confessed to be true, but which those who are not rich find it very hard to believe true, that labour with contentment is better than wealthy idleness (ver. 12). Many a successful millionaire has confessed that his happiest hours were in the beginning of his career, when he felt that he must work hard for his wife and babies, and when he returned home at night with a sweet sense of contented fatigue that never comes now in his anxious days of great prosperity." ( D. J. Burrell, D. D. ) Behaviour in church Homilist. I. THAT YOU SHOULD ENTER THE SCENE OF PUBLIC WORSHIP WITH DEVOUT PREPARATION. "Keep thy foot," etc. The mad whom Solomon addresses is supposed to be on his way to the house of God. The character of a man's step is often an index to the state of his soul. There is the slow step of the dull brain and the quick step of the intensely active; there is the step of the proud and the step of the humble, the thoughtless and the reflective. The soul reveals itself in the gait, beats out its own character in the tread. 1. Realize the scene you are entering. It is "the house of God." Whom are you to meet? "The high and holy One," etc. Draw not hither thoughtlessly. "Put off thy shoes from off thy feet," etc. ( Exodus 3:5 ). "How dreadful is this place!" etc. ( Genesis 28:16, 17 ). Do not rush hither. 2. Realize the solemnity of the purpose. It is to meet with the Mighty Creator of the universe, whom you have offended and insulted. It is to confess to Him, and to implore His forgiveness. II. THAT YOU SHOULD LISTEN TO THE INSTRUCTION OF PUBLIC WORSHIP WITH DEEP ATTENTION. Having entered the house of God, it is your duty to be more "ready to hear, than to offer the sacrifice of fools." 1. You should attend with profound carefulness to the services of God's house, that you may avoid a great evil, — that of "offering the sacrifice of fools." Mere bodily sacrifices are the sacrifice of fools ( Ezekiel 33:31 ). Lip services are the sacrifice of fools ( Isaiah 29:13 ). The hypocritical services are the sacrifices of fools ( Luke 18:11 . 12). What are the sacrifices that God will accept? ( Psalm 51:17 ; Isaiah 66:2 ). 2. You should attend with profound carefulness to the services of God's house that your mind may be in a right state to receive true good. "Be more ready to hear," etc.(1) Be ready to hear teachably. Let the soul be open as the parched garden in summer to the gentle showers.(2) Be ready to hear earnestly. Wonderful things are propounded in the house of God; things vitally connected with your everlasting well-being.(3) Be ready to hear practically. All the truths are to be appropriated, embodied, and brought out in life. III. THAT YOU SHOULD ATTEND TO THE ENGAGEMENTS OF PUBLIC WORSHIP WITH PROFOUND REVERENCE. "Be not rash with thy mouth," etc. Let thy words be in harmony with thy real state of soul; and see that thy state of soul is truthful and right. There seem to be two reasons here against vapid verbosity in worship. 1. The vast disparity between the worshipper and the object he addresses. "For God is in heaven," etc. Duly realize His presence and greatness, and you will become all but speechless before Him. Isaiah did so ( Isaiah 6:1-6 ). 2. The fearful tendency of an empty soul to an unmeaning verbosity (ver. 3). ( Homilist. ) The prayer and the dream J. Bonnet. — The prayer and the dream : — There is an analogy instituted between voluminous prayer and the voluminous dream. The dream arises out of the various transactions of business, and the fool's prayer springs from the variety of his vocabulary. Confusion is the characteristic of both. They are produced by external influences. The soul as a directing rational power is asleep. Dim memories of things mingle in a wild phantasmagoria before the closed portals of the sense of the dreamer. It is just so with the worshipping word-monger. The nature and character of God, the promises, Scripture language, are floating before the closed vision of the pietistic dreamer, and his prayers are a jumble of disjointed things. This will always be the case with him who gives himself up to the external influences. But as it is better to dream than to be dead, so is it always better to pray, even disjointedly and wildly, than to be without that breath of the spiritual life. The mere enthusiast, guided by no reason in his devotions, may be brought under its direction; but how shall mere reason become enthusiastic? We answer, by the action of the Spirit of God on the soul. What we need is this Spirit. We can prophesy to the dry bones, and clothe them with flesh; but the Spirit of God is needed that they may stand up and become an army of God. "Come, O breath, and breathe on those slain, that they may live," is to be our prayer. When we have got the answer to that petition, we shall be living, loving, active Christians. ( J. Bonnet. ) When thou vowest a vow unto God, defer not to pay it. Ecclesiastes 5:4, 5 Of remembering and keeping our vows J. Slade, M. A. One of the greatest inconveniences to which men are exposed in the various transactions of life, one of the greatest hindrances in their performance of duty, is forgetfulness: and this may be owing, partly to a defective constitution of mind, more frequently to habits of inattention and wilful neglect. A benefactor confers upon us a distinguished favour: we feel deeply sensible of the obligation, and sure that it must always be remembered; we venture to pledge ourselves that such will be the case; our own interest is greatly concerned that it should be so; the continued good-will and kindness of our friend depend upon it: and yet, when the benefit is past, and not seldom even while it is enjoyed, we are led to bestow scarcely a thought upon the hand from which our bounty has been supplied. None of us will deny our obligations to God for the blessings of His providence and the riches of His grace; and probably there are few of us, who have not been at some time or other so powerfully affected by a consideration of the Lord's dealings with us, as to have entered into some resolutions before Him, and made some promises of honouring and serving Him. But how soon have these hopeful convictions lost their power; how soon has the enemy, who was watching all the while with jealousy over them, "caught away that which was sown in their heart," and scattered it to the winds. The gains and pleasures, the corrupt indulgences, the fashionable follies of the world, have rushed in like a flood, and swept from them the very recollection of their promised change. If we could have kept a register of our thoughts and purposes, no doubt we should find, upon consulting it, that we had repeatedly, in the course of our lives, made our resolutions, and avowed our purposes in the sight of Heaven, to walk more humbly and faithfully with our God, and to live for eternity. And though we have long ago dismissed these matters from our minds, and no longer trouble ourselves either with the promised obligations, or our forgetfulness of them, yet are they standing before God in living characters, which no time can efface or alter. The sentiments, and affections, and conduct, which we saw necessary for us years ago, continue to be equally necessary, though they are no longer felt; our feelings may be changed and gone, but there is no change in duty: whatever it was wise and good for us to promise, that we are now as much bound to perform, as we were when the promise was originally made; and God will demand it at our hands. There is one momentous occasion of our lives to which most of us may carry back our thoughts with peculiar advantage; one occasion on which we certainly did, in the most open, and solemn, and unqualified manner, pledge ourselves to God in the presence of His Church and people; and that was when we took upon ourselves the vows and promises, which were made for us at our baptism, when we were confirmed. This is a transaction and a service upon which we ought to dwell with great solemnity and frequency. It is incumbent on me to say a word to those who are about to take upon themselves the promises and vows made at their baptism. Let the matter be well weighed: let it be soberly considered that they are going to give a promise and a pledge to the God of truth; to declare that they are fully sensible of the engagement which has been made for them, and are willing to take it wholly upon themselves; to declare that, for the remainder of their days, they wilt walk worthily, by the help of the Lord. of that new and holy state into which they were baptized. Now, that this is a most serious, important, and awful engagement, no one, who is come to years of discretion, can fail to perceive. Let all them be assured, that if this solemn vow be earnestly made and faithfully kept, God will be their friend, and "He will save them": if this solemn vow be trifled with and broken, God will punish such mockery, and will become their enemy, and they may perish everlastingly. Certainly we may say, in this case, if in any, "Better is it that thou shouldest not vow, than that thou shouldest vow and not pay." ( J. Slade, M. A. ) The vow J. Bonnet. The vow is a form of prayer. It is a prayer with an obligation. The worshipper wants something, and, either that he may get it or that he may show his gratitude, he resolves to do a certain thing. In the Old Testament economy the vow was a common form of worship. There was something in it suited to those lower and feebler views of God which obtained in the infancy of the Church. The chief objection to it is, that it lays a man under a bond to do what should always spring from love; that it is likely to be put as a full satisfaction for the religious obligations of the Christian, which yet include the whole life and being; and that there is in it an assumption that, if we do not make the vow, the obligation on our part is not incurred; whereas this is not so, for I may say that whatever is lawful for us to vow is always right for us to do, even if we had not made the vow. Rash. ness and inconsiderateness should not lead us to make any vow, either which we cannot keep, which we will not keep, or which it would be unlawful for us to keep, for such, translated into our language, is no doubt the essential meaning of those words — "Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel," — that is, the messenger of God, the minister, the priest, who was cognizant of the making of the vow, — "that it was an error: wherefore should God be angry at thy voice, and destroy the work of thy hands?" We are cautioned here not only against rash vows, but against unconsidered and voluminous prayers. Be not rash nor hasty: let thy words be few. Our Saviour cautioned against vain repetitions. Several gross vices in prayer are here indicated. First, voluminous prayer is to be guarded against — the utterance of the same request in many forms, as though God should be affected with the variety and quantity of speech! This, when done as a duty, is an evil; when done for pretence, is a hypocrisy. When we go to God, we should go with some petition which we want granted. We should know what it is; and if we have many petitions, we should have them arranged in proper order, and we should express them simply. There is much prayer without desire; and if God would grant many petitions which are offered up, many a worshipper would be greatly amazed and sadly disappointed. Take for instance our prayers for a new nature, for spiritual-mindedness. Well, we are afraid that there are prayers lying at the back of these petitions giving them the negative. The petitioners do not think there is not a good and a benefit in these things, but they do not want them for themselves, at least not now. A new nature is just what they do not want, but a little more indulgence of the old. They are as full of worldly-mindedness as they can be, and do not wish to have it destroyed. What then? Should we cease to offer up such prayers? No! But what we should do is this: try to get such views of the nature of things sought to be got rid of as shall lead to earnestness in our petitions against them, and to get such views of the blessings prayed for as shall lead us really to desire them. We require to study, that our prayers be of the right kind — that they be not mere verbiage; and, as in going before men for any favour, our words should be few, and well ordered. About the exercise of prayer there are great difficulties, which can only be surmounted by previous study, by constant watchfulness, and by a simple reliance on the Spirit of God, as the source from whom all our inspirations flow. ( J. Bonnet. ) He that loveth silver shall not be satisfied with silver. Ecclesiastes 5:10, 11 The unsatisfactoriness of material wealth J. S. Swan. I. That as GOODS INCREASE, DESIRE INCREASES. This is not the case universally. There are men whose property is daily increasing, but whose desires are not increasing. The answer, as to who these men are, is suggested by the text. They are those who have not set their affections upon money. Love of silver leads to dissatisfaction with silver. Love of abundance leads to dissatisfaction with increase. He who loves silver wants gold. He who loves gold wants land. "Man never is, but always to be blessed," if he look for blessedness only to earth. As bodily hunger cannot be satisfied by fine scenery which appeals to the eye; as thirst cannot be quenched by the strains of even the sweetest music; and as what ministers to mental growth will not, directly at least, tend to physical development; so neither can the soul thrive upon food other than its own. God made man for Himself, and away from God, there is for man no abiding, no solid satisfaction. II. THAT EXPENDITURE KEEPS PACE WITH INCOME. Wants are born of "goods." These increase and so do those who eat them. Further, wealth has its duties as well as its advantages; and in its possessor be a Christian he will recognize those duties. The practical recognition of them proves this, that "when goods are increased they are increased that eat them." III. That the LOVE OF WEALTH IS VANITY. "This also is vanity." To love wealth "is vanity": because love of wealth makes men cold, unsympathetic, and morally unmanly, causes them to live from circumference to centre, instead of from centre to circumference. On the contrary he who lives for others lives a radiating life, realizes that all are brethren. To love wealth is vanity, because whilst there is an excitement in the pursuit of wealth there is no true enjoyment in its" possession. A soul centred upon worldly wealth, like the daughter of the horse-leech, cries, "Give! give!" We cannot serve God and mammon ( J. S. Swan. ) The vanity of riches J. Hamilton, D. D. This passage describes the vanity of riches. With the enjoyments Of frugal industry it contrasts the woes of wealth. Looking up from that condition on which Solomon looked down, it may help to reconcile us to our lot, if we remember how the most opulent of princes envied it. 1. In all grades of society human subsistence is very much the same. Even princes are not fed with ambrosia, nor do poets subsist on asphodel. Bread and water, the produce of the flocks and the herds, and a few homely vegetables, form the staple of his food who can lay the globe under tribute; and these essentials of healthful existence are within the attainment of ordinary industry. 2. When a man begins to amass money, he begins to feed an appetite which nothing can appease, and which its proper food will only render fiercer. "He that loveth silver shall not be satisfied with silver." To greed there may be "increase," but no increase can ever be "abundance." Therefore, happy they who have never got enough to awaken the accumulating passion, and who, feeling that food and raiment are the utmost to which they can aspire, are therewith content. 3. It should reconcile us to the want of wealth, that, as abundance grows, so grow the consumers, and of riches less perishable, the proprietor enjoys no more than the mere spectator. A rich man buys a picture or a statue, and he is proud to think that his mansion is adorned with such a famous masterpiece. But a poor man comes and looks at it, and, because he has the aesthetic insight, in a few minutes he is conscious of more astonishment and pleasure than the dull proprietor has experienced in half a century. Or, a rich man lays out a park or a garden, and, except the diversion of planning and remodelling, he has derived from it little enjoyment; but some bright morning a holiday student or a town-pent tourist comes, and when he leaves he carries with him a freight of life-long recollections. 4. Amongst the pleasures of obscurity, or rather of occupation, the next noticed is sound slumber. Sometimes the wealthy would be the better for a taste of poverty; it would reveal to them their privileges. But if the poor could get a taste of opulence, it would reveal to them strange luxuries in lowliness. Fevered with late hours and false excitement, or scared by visions the righteous recompense of gluttonous excess, or with breath suppressed and palpitating heart listing the fancied footsteps of the robber, grandeur often pays a nightly penance for the triumph of the day. 5. Wealth is often the ruin of its possessor. It is "kept for the owner to his hurt." Like that King of Cyprus who made himself so rich that he became a tempting spoil, and who, rather than lose his treasures, embarked them in perforated ships; but, wanting courage to draw the plugs, ventured back to land and lost both his money and his life: so a fortune is a great perplexity to its owner, and is no defence in times of danger. And very often, by enabling him to procure all that heart can wish, it pierces him through with many sorrows. Ministering to.the lust of the eye, the lust of the flesh, and the pride of life, misdirected opulence has ruined many both in soul and body. 6. Nor is it a small vexation to have accumulated a fortune, and when expecting to transmit it to some favourite child, to find it suddenly swept away (vers. 14-16). There is now the son, but where is the sumptuous mansion? Here is the heir, but where is the vaunted heritage? 7. Last of all, are the infirmity and fretfulness which are the frequent companions of wealth. You pass a stately mansion, and as the powdered menials are closing the shutters of the brilliant room, and you see the sumptuous table spread and the fire-light flashing on vessels of gold and vessels of silver, perhaps no pang of envy pricks your bosom, but a glow of gratulation for a moment fills it: Happy people who tread carpets so soft, and who swim through halls so splendid! But, some future day, when the candles are lighted and the curtains drawn in that selfsame apartment, it is your lot to be within; and as the invalid owner is wheeled to his place at the table, and as dainties are handed round of which he dare not taste, and as the guests interchange cold courtesy, and all is so stiff and so commonplace, and so heartlessly grand, your fancy cannot help flying of[ to some humbler spot with which you are mere familiar, and "where quiet with contentment makes her home." ( J. Hamilton, D. D. ) Silver and satisfaction Homilist. This is true of all earthly things. No man is satisfied with any human idol. I. CORRUPT AFFECTION. All worldly love is corrupt. There is nothing good in silver. It has only present beauty and usefulness. II. THE GLAMOUR OF TIME. How bright is the tinsel of an illuminated theatre! Such is the spell cast over the things of time and sense, until the Spirit of God causes the sunshine to beam in our hearts. III. THE DISAPPOINTMENT OF AMBITION. Like a mirage the object sought eludes the grasp. No acquisition is final. The more we get the more we want. ( Homilist. ) It is good and comely for one to eat and to drink, and to enjoy the good of all his labour. Ecclesiastes 5:18 Labour T. A. Leonard. It is concerning Labour in its broadest sense that I wish to speak. The navvy with his shovel, the ploughman with his team, the weaver with his loom, the clerk with his pen, the "commercial" with his order-book, the domestic with her scrubbing-brush, the designer, manager, inventor, writer with his brain and brilliant gifts, the minister with tender heart and cultured mind — these all are sons of Labour, who, in their striving to do true work, can realize a responsibility so great as to declare their brotherhood with Him who declared, "I must work the works of Him that sent Me while it is day, for the night cometh when no man can work." I. THE RIGHTS OF LABOUR. 1. Has not the labourer a right to expect some degree of pleasure in his labour? To some this may seem somewhat fanciful, but they cannot deny its justness. To eat, to drink, to sleep, to think, to speak, are pleasurable sensations; why should so natural and necessary a function as toil be otherwise? Yet we know it is to many. Multitudes are brutalized by work, simply because they find no satisfaction in it. They work in order to live, and die in order to find rest. 2. Equally just is it for Labour to assert its right to an honest reward. Adam Smith, in his "Wealth of Nations," got to the root of the wage question when he said that the wages of labour were the fruits of labour. And the writer of the Book of Ecclesiastes, had he been able to hear that sentiment, would have said "Amen! for it is his portion." Amid the complex tangle of modern mercantile transactions it would be an impossibility to assign to the hand-worker the exact product of his individual labour, after deducting the wages of the brain-worker who designs, organizes, or superintends, and the other expenses involved in production. But should it not be the striving of a Christian employer to secure to every worker as near an approximation to his true reward as can be ascertained? Should it not be frowned upon as a deadly sin for men to grow rich on "the hire of the labourers, which they keep back by fraud"? 3. Further, it is surely Labour's right to have the fullest liberty in seeking these ends. The work done by our trade unions is a splendid monument to the sturdy self-restraint of the workers, and whilst in the future the principles taught and the methods adopted by them may undergo considerable change, yet the intelligent association of men for purposes of educating public opinion, and influencing the legislature will remain the most effective of means for realizing Labour's ideals. II. THE DUTIES OF LABOUR. Let Labour, whilst seeking for justice to itself, seek to deal justly with others. If "capital" be the miserable abstraction of which the proverb says it has "neither soul to save, nor heart to feel, nor body to kick," it is no reason why workers should deal unfairly with the individual "capitalist," who often is as much the victim of an evil social system as the worker himself. If it be the maxim of commerce to buy in the cheapest market and sell in the dearest, blind to all considerations as to whether thereby one obeys or disobeys the law of Christ; if to take advantage of a brother's necessity is not condemned as a breach of commercial ethics, there is no justification whatever for any worker adopting similar principles in his life work. Because a man does not believe in the justice of our present system of doing business, it is no reason why he should play ducks and drakes with his employer. Assuming that the principle of competition is a cruelly oppressive one, and that many employers are heartless tyrants, a sensible worker will, nevertheless, while those evil conditions remain — and they may for some time yet — make the best he can of them. To worry employers for concessions that it would be suicidal to grant is, at best, a short-sighted policy. Better to attack the system to which both masters and men are victims. Employers of labour are sometimes made unnecessarily hard by the foolishness and inconsiderateness of workers. It may, for instance, be quite legitimate for a mill-hand to grumble over the poorness of his pay, but the justice of his plea becomes miserably weakened when he "plays" for a couple of days when work is abundant, with the consequence that that work is driven elsewhere. It may be quite lawful for a man to take a holiday at any time he pleases, but not expedient. Even in such a matter the higher law of brotherliness should prevail. In the ranks of manual labour, though not these exclusively, we find a lamentable "want of thought," which in its results is often as bad as "want of heart." It has been asserted that the British workman is the hardest of all masters when he reaches that position; that in his co-operative societies his "divvy" is often larger than it should be because of underpaid labour. Not difficult would it be to prove that the overwork of multitudes of shop assistants is caused by thoughtless working-folk who "shop" late when it would be as easy to "shop" early. A man's religion is seen in the byways of conduct, and if in these movements he is not above suspicion, he loses all claim to be called a Christian, for the spirit of Christ's Gospel says, "Deal with all men as with your brother, as with children of God, whose necessity is your sorrow, whose strength is your joy." ( T. A. Leonard. ).

5:1-3 Address thyself to the worship of God, and take time to compose thyself for it. Keep thy thoughts from roving and wandering: keep thy affections from running out toward wrong objects. We should avoid vain repetitions; copious prayers are not here condemned, but those that are unmeaning. How often our wandering thoughts render attendance on Divine ordinances little better than the sacrifice of fools! Many words and hasty ones, used in prayer, show folly in the heart, low thoughts of God, and careless thoughts of our own souls. 5:4-8 When a person made engagements rashly, he suffered his mouth to cause his flesh to sin. The case supposes a man coming to the priest, and pretending that his vow was made rashly, and that it would be wrong to fulfil it. Such mockery of God would bring the Divine displeasure, which might blast what was thus unduly kept. We are to keep down the fear of man. Set God before thee; then, if thou seest the oppression of the poor, thou wilt not find fault with Divine Providence; nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted; nor of religion, when thou seest it will not secure men from suffering wrong. But though oppressors may be secure, God will reckon for all. 5:9-17 The goodness of Providence is more equally distributed than appears to a careless observer. The king needs the common things of life, and the poor share them; they relish their morsel better than he does his luxuries. There are bodily desires which silver itself will not satisfy, much less will worldly abundance satisfy spiritual desires. The more men have, the better house they must keep, the more servants they must employ, the more guests they must entertain, and the more they will have hanging on them. The sleep of the labourer is sweet, not only because he is tired, but because he has little care to break his sleep. The sleep of the diligent Christian, and his long sleep, are sweet; having spent himself and his time in the service of God, he can cheerfully repose in God as his Rest. But those who have every thing else, often fail to secure a good night's sleep; their abundance breaks their rest. Riches do hurt, and draw away the heart from God and duty. Men do hurt with their riches, not only gratifying their own lusts, but oppressing others, and dealing hardly with them. They will see that they have laboured for the wind, when, at death, they find the profit of their labour is all gone like the wind, they know not whither. How ill the covetous worldling bears the calamities of human life! He does not sorrow to repentance, but is angry at the providence of God, angry at all about him; which doubles his affliction. 5:18-20 Life is God's gift. We must not view our calling as a drudgery, but take pleasure in the calling where God puts us. A cheerful spirit is a great blessing; it makes employments easy, and afflictions light. Having made a proper use of riches, a man will remember the days of his past life with pleasure. The manner in which Solomon refers to God as the Giver, both of life and its enjoyments, shows they ought to be received and to be used, consistently with his will, and to his glory. Let this passage recommend to all the kind words of the merciful Redeemer, Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life. Christ is the Bread of life, the only food of the soul. All are invited to partake of this heavenly provision.