wounded spirit! Everywhere it has met with rebuff; but now, like a caged bird which has long beaten its wings against its bars, at length turns to the open door, so now Ecclesiastes seems at least to have his face in the right direction,—God and approach to Him is his theme,—how far will his natural reason permit his walking in it? Will it carry him on to the highest rest and freedom at last?

This, it strikes me, is just the point of view of these first seven verses. Their meaning is, as a whole, quite clear and simple. "Keep thy foot,"—that is, permit no hasty step telling of slight realization of the majesty of Him who is approached. Nor let spirit be less reverently checked than body. "Be more ready to hear, than to give the sacrifice of fools." Few be thy words, and none uttered thoughtlessly, for "God is in heaven and thou upon earth," and many words, under such an infinite discrepancy in position, bespeak a fool as surely as a dream bespeaks overcrowded waking hours. Oh fear, then, to utter one syllable thoughtlessly or without meaning, for One listens to whom a vow once uttered must be paid, for not lightly canst thou retract the spoken vow with the excuse "It was unintentional,—it was not seriously meant." His Messenger or Angel is not so deceived; and quickly wilt thou find, in thy wrecked work and purposes astray, that it is God thou hast angered by thy light speech. Then avoid the many words which, as idle dreams, are but vanity; but rather "fear thou God."

After weighing the many conflicting views as to verses 6 and 7, the context has led me to the above as the sense of the words. Nor can there be the slightest question as to the general bearing of the speaker's argument. Its central thought, both in position and importance, is found in "God is in heaven and thou upon earth, therefore let thy words be few,"—its weighty conclusion, "Fear thou God."

Now, my beloved readers, there is a picture here well worth looking at attentively. Regard him: noble in every sense of the word,—with clearest intellect, with the loftiest elevation of thought, with an absolutely true conception of the existence of God. Who amongst men, let thought sweep as wide as it will amongst the children of Adam, can go or has gone, beyond him? What can man's mind conceive, he may ask, as well as man's hand do, that cometh after the King? Yea, let our minds go over all the combined wisdom of all the ages amongst the wise of the world, and where will you find a loftier, purer, truer conception of God, and the becoming attitude of the creature in approaching Him than here? For he is not a heathen, as we speak, this Solomon. He has all that man, as man, could possibly have; and that surely includes the knowledge of the existence of God,—His power eternal, and His Godhead, as Romans i. clearly shows. The heathen themselves have lapsed from that knowledge. "When they knew God" is the intensely significant word of Scripture. This is, indeed, diametrically contrary to the teaching of modern science—that the barbarous and debased tribes of earth are only in a less developed condition—are on the way upward from the lowest forms of life, from the protoplasm whence all sprang, and have already passed in their upward course the ape, whose likeness they still, however, more closely bear! Oh, the folly of earth's wisdom! The pitiful meanness and littleness of the greatest of modern scientific minds that have "come after the King" contrasted even with the grand simple sublimity of the knowledge of Ecclesiastes. For this Preacher would not be a proper representative man were he in debased heathen ignorance. He could not show us faithfully and truly how far even unaided human reason could go in its recognition of, and approach to, God, if he had lost the knowledge of God. Low, indeed, is the level of man's highest, when in this state, as the Greeks show us; for whilst they, as distinct from the Jews, made wisdom the very object of their search, downward ever do they sink in their struggles, like a drowning man, till they reach a foul, impure, diabolical mythology. Their gods are as the stars for multitude. Nor are they able to conceive of these except as influenced by the same passions as themselves. Is there any reverence in approach to such? Not at all. Low, sensual, earthly depravity marked ever that approach. That is the level of the lapsed fallen wisdom of earth's wise. How does it compare with Solomon's? We may almost say as earth to heaven,—hardly that,—rather as hell to earth. Solomon, then, clearly shows us the highest possible conception of the creature's approach to his Creator. This is as far as man could have attained, let him be at the summit of real wisdom. His reason would have given him nothing beyond this. It tells him that man is a creature, and it is but the most simple and necessary consequence of this that his approach to his Creator should be with all the reverence and humility that is alone consistent with such a relationship.

But high indeed as, in one point of view, this is, yet how low in another, for is one heart-throb stilled? One tormenting doubt removed? One fear quieted? One deep question answered? One sin-shackle loosened? Not one. The distance between them is still the distance between earth and heaven. "God is in heaven, and thou upon earth." Nor can the highest, purest, best of human reason, as in this wise and glorious king, bridge over that distance one span! "Fear thou God" is the sweetest comfort he can give,—the clearest counsel he can offer. Consider him again, I say, my brethren, in all his nobility, in all his elevation, in all his bitter disappointment and incompetency.

And now, my heart, prepare for joy, as thou turnest to thy own blessed portion. For how rich, how precious, how closely to be cherished is that which has gone so far beyond all possible human conception,—that wondrous revelation by which this long, long distance 'twixt earth and heaven has been spanned completely. And in whom? JESUS, The Greater than Solomon. We have well considered the less,—let us turn to the Greater. And where is that second Man to be found? Afar off on earth, with God in heaven? No, indeed. "For when He had by Himself purged our sins He sat down on the right hand of the Majesty on high"; and "seeing, then, that we have a great high priest, that is passed through the heavens, Jesus, the Son of God, let us hold fast our confession." Oh, let us consider Him together, my brethren. In holiest Light our Representative sits. He who but now was weighted with our guilt, and made sin for us, is in that Light ineffable, unapproachable. Where, then, are the sins? Where, then, the sin? Gone for all eternity! Nor does His position vary at all with all the varying states, failings, coldness, worldliness, of His people here. With holy calm, His work that has perfected them forever perfectly finished, He sits, and their position is thus maintained unchanging. Clearly, and without the shadow of the faintest mist to dim, the infinite searching Light of God falls on Him, but sees nought there that is not in completest harmony with Itself. Oh, wondrous conception! Oh, grandeur of thought beyond all the possibility of man's highest mind! No longer can it be said at least to one Man, woman-born though He be, "God is in heaven, and thou upon earth"; for He, of the Seed of Abraham, of the house of David, is Himself in highest heaven.

But one step further with me, my brethren. We are in Him, there; and that is our place, too. The earthward trend of thought—the letting slip our own precious truth—has introduced a "tongue" into Christendom that ought to be foreign to the Saint of heaven. No "place of worship" should the Christian know—nay, can he really know—short of heaven itself. For, listen: "Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by the new and living way which He hath consecrated for us through the vail,—that is to say, His flesh,—and having a High Priest over the house