FINIS CORONAT OPUS

‘Better is the end of a thing than the beginning.’—ECCLES. vii. 8.

This Book of Ecclesiastes is the record of a quest after the chief good. The Preacher tries one thing after another, and tells his experiences. Amongst these are many blunders. It is the final lesson which he would have us learn, not the errors through which he reached it. ‘The conclusion of the whole matter’ is what he would commend to us, and to it he cleaves his way through a number of bitter exaggerations and of partial truths and of unmingled errors. The text is one of a string of paradoxical sayings, some of them very true and beautiful, some of them doubtful, but all of them the kind of things which used-up men are wont to say—the salt which is left in the pool when the tide is gone down. The text is the utterance of a wearied man who has had so many disappointments, and seen so many fair beginnings overclouded, and so many ships going out of port with flying flags and foundering at sea, that he thinks nothing good till it is ended; little worth beginning—rest and freedom from all external cares and duties best; and, best of all, to be dead, and have done with the whole coil. Obviously, ‘the end of a thing’ here is the parallel to ‘the day of death’ in verse 1, which is there preferred to ‘the day of one’s birth.’ That is the godless, worn-out worlding’s view of the matter, which is infinitely sad, and absolutely untrue.

But from another point of view there is a truth in these words. The life which is lived for God, which is rooted in Christ, a life of self-denial, of love, of purity, of strenuous ‘pressing towards the mark,’ is better in its ‘end’ than in its ‘beginning.’ To such a life we are all called, and it is possible for each. May my poor words help some of us to make it ours.

I. Then our life has an end.

It is hard for any of us to realise this in the midst of the rush and pressure of daily duty; and it is not altogether wholesome to think much about it; but it is still more harmful to put it out of our sight, as so many of us do, and to go on habitually as if there would never come a time when we shall cease to be where we have been so long, and when there will no more arise the daily calls to transitory occupations. The thought of the certainty and nearness of that end has often become a stimulus to wild, sensuous living, as the history of the relaxation of morality in pestilences, and in times when war stalked through the land, has abundantly shown. ‘Let us eat and drink, for tomorrow we die,’ is plainly a way of reasoning that appeals to the average man. But the entire forgetfulness that there is an end is no less harmful, and is apt to lead to over-indulgence in sensuous desires as the other extreme. Perhaps the young need more especially to be recalled to the thought of the ‘end’ because they are more especially likely to forget it, and because it is specially worth their while to remember it. They have still the long stretch before the ‘end’ before them, to make of it what they will. Whereas for us who are further on in the course, there is less time and opportunity to shape our path with a view to its close, and to those of us in old age, there is but little need to preach remembrance of what has come so close to us. It is to the young man that the Preacher proffers his final advice, to ‘rejoice in his health, and to walk in the ways of his heart, and in the sight of his eyes,’ but withal to know that ‘for these God will bring him into judgment.’

And in that counsel is involved the thought that ‘the end which is better than the beginning’ is neither old age, with its limitations and compulsory abstinences, nor death, which is, as the dreary creed of the book in its central portions believes it to be, the close of all things, but, beyond these, the state in which men will reap as they have sown, and inherit what they have earned. It is that condition which gives all its importance to death—the porter who opens the door into a future life of recompence.

II. The end will, in many respects, not be better than the beginning.

Put side by side the infant and the old man. Think of the undeveloped strength, the smooth cheek, the ruddy complexion, the rejoicing in physical well-being, of the one, with the failing senses, the tottering limbs, the lowered vitality, the many pains and aches, of the other. In these respects the end is worse than the beginning. Or go a step further onwards in life, and think of youth, with its unworn energy, and the wearied longing for rest which comes at the end; of youth, with its quick, open receptiveness for all impressions, and the horny surface of callousness which has overgrown the mind of the old; of youth, with its undeveloped powers and endless possibilities, which in the old have become rigid and fixed; of youth, with the rich gift before it of a continent of time, which in the old has been washed away by the ocean, till there is but a crumbling bank still to stand on; of youth, with its wealth of hopes, and of the hopes of the old, which are solemn ventures, few and scanty—and then say if the end is not worse than the beginning.

And if we go further, and think of death as the end, is it not in a very real and terrible sense, loss, loss? It is loss to be taken out of the world, to ‘leave the warm precincts and the cheerful day,’ to lose friends and lovers, and to be banned into a dreary land. Yet, further, the thought of the end as being a state of retribution strikes upon all hearts as being solemn and terrible.

III. Yet the end may be better.

The sensuous indulgence which Ecclesiastes preaches in its earlier portions will never lead to such an end. It breeds disgust of life, as the examples of in all ages, and today, abundantly shows. Epicurean selfishness leads to weariness of all effort and work. If we are unwise enough to make either of these our guides in life, the only desirable end will be the utter cessation of being and consciousness.

But there is a better sense in which this paradoxical saying is simple truth, and that sense is one which it is possible for us all to realise. What sort of end would that be, the brightness of which would far outshine the joy when a man-child is born into the world? Would it not be a birth into a better life than that which fills and often disturbs the ‘threescore years and ten’ here? Would it not be an end to a course in which all our nature would be fully developed and all opportunities of growth and activity had been used to the full? which had secured all that we could possess? which had happy memories and calm hopes? Would it not be an end which brought with it communion with the Highest—joys that could never fade, activities that could never weary? Surely the Christian heaven is better than earth; and that heaven may be ours.

That supreme and perfect end will be reached by us through faith in Christ, and through union by faith with Him. If we are joined to the Lord and are one with Him, our end in glory will be as much better than this our beginning on earth as the full glory of a summer’s day transcends the fogs and frosts of dreary winter. ‘The path of the just is as the shining light, which shineth more and more unto the perfect day.’

If the end is not better than the beginning, it will be infinitely worse. Golden opportunities will be gone; wasted years will be irrevocable. Bright lights will be burnt out; sin will be graven on the memory; remorse will be bitter; evil habits which cannot be gratified will torment; a wearied soul, a darkened understanding, a rebellious heart, will make the end awfully, infinitely, always worse than the beginning. From all these Jesus Christ can save us; and, full as He fills the cup of life as we travel along the road, He keeps the best wine till the last, and makes ‘the end of a thing better than the beginning.’