Exposition Upon Ecclesiastes, Chapter 12

Exposition Upon Ecclesiastes · Chapter 12

p. 527CHAP. XII.

THE ARGUMENT

IN the Firſt Part of this Chapter contained to the 8 Verſe, the Preacher continueth his purpoſe begun in the end of the laſt Chapter, which is to ſtirr up Men to a ſerious and timous preparation for Death and Judgement: And in order thereto doth (1) preſs the exerciſe of a Duty very fit and neceſſary for that end, to Remember their Creator, &c. ver 1. where (1) we have the Duty it ſelf, which is to Remember, a Word importing a clear up-taking of God and His Attributes, an affectionat and cordial Truſting in Him, and an Engagement to the Duties of New Obedience. ver. 1. 2. The ſeaſon fitteſt for diſcharge of that Duty, not only the preſent Now, but the time of Youth. ver. 1. And 3. The Argument whereby he preſſeth this Duty, taken from the ſad Condition that every Man is to expect under Old Age, with reference to the Trouble and Afflictions incident to it, and the continuance of theſe Afflictions upon him, and the Language that ſuch will have at ſuch a time, far different from what they had in their Youth. ver. 1. 2. He doth negatively deſcribe the fitteſt Opportunities for the performance of theſe Duties neceſſary, in order to the preparing for Death, as that it should not be deferred till the Miſeriei of Old Age creep on, nor till the frequent Returns of outward afflictions, eſpecially Diſeaſes. ver. 2. In the dimneſs of the bodily Eyes, the uſefulneſs of external Lights, and the fatling of the Reaſon, held forthly the Allegories of the Sun, Moon and Stars, being darkned, and in the continual ſucceſſion (as one Cloud or Shower after another cometh in time of Winter) of one Trouble after another. ver. 2. 3. The Preacher poſitively evinceth the time of Old Age not to be ſo fit an Opportunity for making peace with God, in order to preparation for Death, as the time of Youth and Health, an old Mans Body being ſo beſet with Death (as a beſeiged Caſtle) that the Arms and Hands (called the Keepers of the Houſe) do shake, the Legs and Thighs (the ſtrong Men) grow feeble, the Teeth (the Grinders) turn few, looſe, and unfit for preparing Meat for the Stomach, and the Eyes (which took out at their Holes as Windows) grow dim and weak. ver. 3. 4. He by ſeveral other Metaphors, deſcribeth the diſſolution of this Houſe of Clay, or earthly Tabernacle, as by the Shutting of the Doors in the Street, importing the unfitneſs of the Mouth and Lips to ſpeak, or Throat (which are the Doors of the Tabernacle) to let down Meat, By the low ſounding of the Grinders, p. 528holding out the ſmall noiſe Old Men, throw want or weakneſs of their Teeth, make in their Eating, by his riſing at the Voice of the Bird, thereby ſignifying the unſoundneſs of his Sleep, and by the Daughters of Muſick brought low, thereby diſcovering the weakneſs of all theſe Organs of the Body, made uſe of either in uttering, or receiving of melodious Sounds. ver. 4. By Old and Dying Men their being afraid of that which is high, and their Fears in the way, inſinuating their want of Strength and Courage, by the flourishing of the Almond Tree, holding forth the increaſe of Gray Hairs, as a ſore-runner of Death, by the Grashoppers being a Burden, shewing their Weakneſs to be ſuch, as that the weight of a Flie shall be a trouble to them. And by the failing of the Deſire, both after lawful and unlawful Objects. ver. 5. The ground of all which is, becauſe Man is going to his unchangable Eſtate. ver. 5. and his Friends have given him over for dead, and begun their mourning for him. ver. 5. By the looſing of the Silver Cord, holding forth the decay of the natural Life, and Spirits, or Marrow of the Back-bone and Arteries of the Heart, which thence convoy the Spirits to other places of the Body. By the breaking of the Golden Bowl, whereby is meant the Skin containing the Brain, which having the Pores of it much opened to admit of what is prejudicial, fortokeneth a Decay of the Body in old age. By the Breaking of the Pitcher at the Fountain, by which is meaned the obſtruction of a Vein, in the form of a Pitcher coming from the Liver (here called the Fountain) betokening Decay and Death. ver. 6. and by the Wheel broken at the Ciſtren, by which is meant the Lungs, which as a Wheel are in continual motion, till by watry Humours and Flegm falling down in the Stomach, they be impeded, and ſo brings Decay and Death. ver. 6. All which drives the Preachers Scope in the ver. 1. to prepare for Death in time before theſe things fall out, by remembring their Creator in the days of Youth. And 5. This Firſt part of the Chapter is shut up in giving a short ſum (the Tabernacle being diſſolved, as is before deſcribed) of Mans future ſtate, both as to the Body, that it being Duſt in its firſt original, returns thereto till the Reſurrection; and alſo as to the Soul, called here the Spirit, becauſe of their immaterial ſubſtance and reſemblance to God, that it shall return to God to be diſpoſed of eternally by Him. Which alſo may perſwade to the Duty of preparing for Death. ver. 7.

In the Second Part of this Chapter from ver. 8. to the end, the Preacher ſums up this purpoſe, and the whole Book, wherein 1. He aſſerts (as the ſubſtance of this Book) the vanity and inſufficiency of all humane Things, for directing Man to true Happineſs. ver. 8. 2. He commends the purpoſe contained in this Book, 1. From the Preacher himſelf and his qualification of Wiſdom. ver. 9. As from the Improvement he made of this for the good of the Church. ver. 9. As from his Diligence and Aſſiduity in his Work. ver. 9. As from his not reſting in any meaſure attained, but ſeeking out carefully for more, as from his Watchfulneſs and giving good heed. ver. 9. As from his orderly digeſting of his matter. ver. 9. p. 529ſo from his dexterity in reducing Purpoſes to short and grave Sentences or Proverbs. ver. 9. 2. From the Qualities of the Doctrine by him delivered. ver. 10. viz. The deſirableneſs of the words and matter, ver. 10. The approvableneſs and uprightneſs of the purpoſe. ver. 10. And the firmneſs and truth thereof. ver. 10. All which commend his Doctrine as being Deſirable to move the Affection, Upright to reform and direct the Practice, and True to inform the Judgement and perſwade Belief. And 3. He commends the purpoſe of this Book 1. From the Efficacy of it, with reference not only to the Doctrine revealed in this Book, but to all Truth in general, ver. 11. As being powerful to excite (as a Goad) people to their Duty. ver. 11, and to eſtablish and fix Men (as Nails) in the ways of God. ver. 11. And 2. From the authority of it, as being given by, and derived from Chriſt Jeſus the one Shepherd. ver. 11. And 3. In the concluſion of this Book and Purpoſe, he exhorteth to the right Improvement of it, and the purpoſes therein. ver. 12. Wherein 1. He giveth his Readers a loving compellation of a Son, thereby to inſinuat upon their affections. ver. 12. 2, He shews the right uſe of theſe words and purpoſes, even to be admonished by them. ver 12. And 3. He preſſeth this by two Reaſons, the 1. is, That if Men follow not theſe Directions, they will be endleſs and fruitleſs (as in writing many Books) in their Inquiries after other things and ways, And the 2 Reaſon is from the ſad effect, even to the flesh of theſe vain Imaginations and Enquiries. ver. 11. Yea 4, In this Concluſion of the Book he giveth the Scope of all this Doctrine delivered, ver. 13. which 1. He preſſeth on his own Heart and the Hearts of others. ver. 13. 2. He branches out the ſubſtance of his whole Doctrine in two Duties, the 1. is the Fear of God. The 2. is the Keeping of His Commandements. ver. 13. And 3. He preſſeth theſe Duties by two Arguments, the firſt whereof is in this ver 13. As being the ſhort ſumm of all that God requireth of and worketh in Man, and wherewith they ſhould be wholly imployed, ver. 13. The ſecond Reaſon, whereby the ſtudy of thoſe great Duties is preſſed, is taken from the certainty, terriblneſs and exactneſs of the laſt Judgement, contained in ver. laſt: And therefore whoever deſign to be truly Happy, ſhould forbear the following of lying Vanities within time. and give themſelves to the ſtudy and exerciſe of …earing God and keeping His Commandements, wherein true preparation for Death and Eternity does conſiſt.

p. 530CHAP. XII.

Ver. 1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw neigh, when thou ſhalt ſay I have no pleaſure in them.

THe Scope of this Heavenly Preacher in the firſt part of this Chapter being to ſtir up Men to make timous preparation for Death and Judgement, he doth in this verſe Firſt preſs that Exerciſe which mainly fits Men for appearing before their Judge, in theſe words Remember thy Creator: Whereby according to the frequent uſe of the word in Scripture is meant, that Men ſhould labour to intertain ſuch clear thoughts of the properties of God, particularly his power and terrour, Neh. 4.14. His grace and love Cant. 1.4. as uſe to be bleſt for leading Men to Repentance Pſ. 22.27. drawing their hearts to truſt in the Lord Pſ. 20, 7. and ingaging them to his praiſe Pſ. 97.12. and to all duties of new obedience Deut. 8.11. and while he preſſeth this Exerciſe on Men, he repreſents the Lord to them as Creator, not to exclude other conſiderations of him, as uſeful to be remembred by them, but becauſe under this conſideration he is naturally known to Men, and the ſame is very effectual for moving them to live to him from whom they have their being, and conſtantly to depend upon him, from whom they have their daily preſervation, which is to them a continued Creation.

Next, He points out the ſeaſon fitteſt for the diſcharge of of this duty, and that is the preſent Now, and eſpecially the days of Mens youth, not as if theſe who have never gone about this duty till Youth be paſt, were not here ſpoken to, but becauſe the time of Mens Youth is of all other the fitteſt for that Exerciſe.

p. 531And Thirdly, He preſſeth the preſent uſe making of this opportunity by a reaſon (which is much inlarged in the following words) taken from the ſad times which every Man may expect under Sickneſs and Old Age, and this he ſets forth in two expreſſions: The one is, while the evil days come not, whereby he means the days of Affliction which are called by that name elſewhere in Scripture Pſ. 49.5. The other is, and the years wherein thou ſhalt ſay I have no pleaſure in them, whereby is meant the time of the long continuance of trouble, which every man ſhould prepare for toward the evening of his Life, in which neither ſinful pleaſures, nor the moſt lawful earthly delight, ſhall be ſweet to men, but they ſhall be forced to expreſs as they ſhall be able, their loathing of the ſame, and therefore ſeing all men ought to expect ſuch a time as this before them, it is every mans Wiſdom, to ſtudy that which may yeild true pleaſure and comfort to his heart in the worſt times that can come, and that is only Gods favour and fellowſhip to be found in the way of his fear and obedience. afterward recommended.

Hence Learn. 1. It is not the naked contemplation, or bare notions of God and his properties, that will prepare men rightly for Death, or yeild them true comfort at that time, but it is the Heart-affecting and practical meditation of him, whereby men cheriſh ſuch thoughts of him as draw forth their affections upon him, and make them frame their walk to his Honour, for that is the force of the original word, both according to the propriety of the original language, and the uſe of it in Scripture as was cleared in the Expoſition, Remember thy Creator.

2. Though there be no conſideration of God, under which the Scripture holds him out, which is not uſeful and profitable fore us, yet theſe of his ſoveraignity and omnipotency, which the Relation of a Creator offers to reaſonable Creatures, ſhould be moſt frequently cheriſhed, eſpecially by men who have ſtrong paſſions and Luſts to be mortified, and great diſcouragements p. 532to graple with in the way of their duty, that ſo they may take him up as One able eaſily to ſubue theſe Luſts, and make a new Creation upon their Souls, or if they continue voluntary Slaves to them, able to deſtroy them being their Creator, and if they give themſelves up to his obedience, able to bear them thorow all difficulties 1 Pet. 4.19. and to creat peace and comfort in their Spirits, to make up the loſs of any comfort they can renounce for his ſake Iſai. 57.18.19. for which and the like reaſons we may conceive the Lord as Creator, recommended to the remembrance of Men who have ſtrongeſt Luſts unſubdued, and apprehend greateſt difficulty in renouncing the pleaſures of them, Remember now thy Creator in the days of thy youth.

3. It is not poſſible to get the Heart drawn from Earthly delights, and ſo ingaged to the fear and obedience of the Lord, unleſs it be ſtayed upon him, and repleniſhed with frequent thoughts of his properties, which will bring in ſo much Holy aw of him, and ſuch apprehenſions of ſweetneſs to be bad in him, that ſinful pleaſures will appear to be but Husks, or Swins food in compariſon thereof, and the Soul will not dare to feed upon theſe Husks, if it have clear and frequent thoughts of the ſoveraignity and power of God, the Creator, for having diſſwaded from carnal pleaſures, in the cloſe of the former Chapter, and being afterward in this to recommend to the ſtudy of living in the fear of obedience of the Lord, as the only way to true Happineſs, he doth here preſs this, Remember thy Creator, as the beſt way to divert the Heart, from the one, and ingage it to the other.

4. The time of Youth is the fitteſt time for the ſtudy of Reconciliation with God, and walking in his fear and obedience then the wit and memory are ripeſt, and the affections moſt vigorous, and therefore ſhould be ſpent in that ſtudy which only is worthy of them, eſpecially conſidering that it is but juſt with God to reject Men, though they ſhould offer themſelves p. 533to him, when they have given the flower of their time Wit, Strength, and affections to the ſervice of Satan, and their Luſts, and that, if he ſhould accept of them, the remembrance of their miſ-ſpent Youth will be extreamly heavy, and will readily occaſion in the beſt, fears of off-caſting in old age, compare Pſ. 25.7. with Pſ. 71.18 Remember now thy Creator in the days of thy Youth.

5. As there is a natural propenſitie in all to forget God and to ſhift ſerious thoughts of him, and therefore all Men have need of a Remembrancer to mind them often of this great duty preſt in the Text, ſo of all others Young men are moſt apt to forget God, and put off ſerious thoughts of him and their own Souls, their Luſts being ſtrongeſt, and their Hearts moſt capable of the ſweetneſs of Earthly delights, ſo that the Miniſters of Chriſt though they have often leaſt hope of ſucceſs in dealing with Wanton, Proud, Inſolent and furious Youth, yet muſt they preſs this Duty upon them, and urge them in the name of the Lord to make uſe of the preſent opportunity for it, Remember now thy Creator in the days of thy Youth.

6. However days of affliction, Old Age, and Infirmity, be good Days to thoſe who have made their Peace with God Hab. 3.17. Rom. 8.2…. yet are they evil Days in themſelves, and will prove no better than a begun Hell to them who ſtill defer the ſtudy of making their Peace with God: For ſo the Preacher deſcribes the times of Affliction which befall Men eſpecially toward Death, calling the ſame evil Days, while the evil days come not.

7. While Men have Health and Strength, and immunity from Trouble, they ſhould be forecaſting evil Days and unpleaſant years, that ſo in the Summer and Harveſt of Youth and Strength, they may be making Proviſion for the Stormy Winter of Affliction and Old Age, Prov. 10.9. by enſuring the pardon of their Sins thorow the Blood of Chriſt, which elſe p. 534will readily compaſs them about as unpardoned, in ſuch times Pſal. 49.5. And ſo making clear their intereſt in God, which is the only Conſolation in Evil Days, Hab. 3.17. For, Solomon ſuppoſes here every Young Man to have Evil Days, and Years of Trouble before him, which he ſhould forecaſt, and thereby be moved to prepare timouſly for them, Remember &c. while the Evil Days come not, and the Years &c.

8. The Lord will once make Earthly Delights taſtleſs and loathſome to Men before they go out of this Life; he doth it to the Godly. 2 Sam. 19.34.35. that divine Conſolations may reliſh the better with them, and they may long for the pleaſures that are at his right hand▪ And to the Wicked alſo, Dan. 5 5.6. that they may ſee their Folly in ſatisfying themſelves with theſe things only, which cannot give them any comfort when they have moſt need of it: And ſo, often gains a Teſtimony from both good and bad, that Earthly Delights are unworthy to be delighted in: For, Solomon ſuppoſes here that there is a time for every Man, wherein he ſhall ſay, I have no Pleaſure in them.

9. Chriſts Miniſters ſhould be ſo well acquainted with the Language of dying Men, both by their daily obſerving of the caſe of ſuch, and their ſtudy of the Scriptures which will inform them of it Prov 5.11. 1 Theſ. 5.3. that they may be able to inform Men who have leaſt mind of Death, what ſentence they will paſs in their own Conſcience, and what Language they ſhall readily utter to others concerning their ſinful pleaſures, when they ſhall be drawing near to the Gates of Death, that ſo they may the more effectually prevail with them to renounce in time theſe Sinful Pleaſures: For, Solomon here repreſents to the voluptuous Young Man, who is cheering up his Heart in his Sins, and baniſhing the thoughts of Death, what he ſhall ſay of his Youthly Pleaſures, when Sickneſs comes and Death draws near, Thou ſhall ſay I have no Pleaſure in them.

p. 535Ver. 2. While the Sun, or the Light, or the Moon, or the Stars be not darkened, nor the Clouds return after the Rain.

THe Preacher doth here farther deſcribe negatively the fitteſt opportunity for the ſtudy of Reconciliation and Peace with God, and withal doth more particularly deſcribe the Miſeries incident to Old Age, as to the loſs of outward Comforts, and frequent returns of Diſeaſes at that time. This being clear, and generally agreed upon by Interpreters to be the Scope of this place, we need not be very anxious concerning the particular application of the Allegories here made uſe of to ſet forth this purpoſe.

First, By the Darkening of the Sun, the Light, the Moon and Stars, may be ſafely underſtood, the ecclipſing or withdrawing of all earthly Comforts (ſeing the Scripture ſets out a comfortleſs ſtate this way) and it may comprehend particularly, 1. The darkening of the dying Mans bodily Eyes. And ſo 2. Of all external Lights to him, as to any Comfort he may reap from them. As alſo 3. The decaying of his Reaſon, and ſuch Faculties of his Soul, as are in a manner anſwerable to the Celeſtial Lights. And likewayes 4. The failing of all outward Comforts, both greater and leſſer: It is clear the loſs of all theſe accompanies dying Men, and ſo they may be all comprehended here as parts and enlargements of one and the ſame ſenſe of the words.

Next. By the Returning of the Clouds after Rain, ſeems clearly to be underſtood that continual Succeſſion, and frequent returning of one Shower of Trouble after another, which befall dying Men: And the Allegory or Similitude ſeems to be borrowed from the tempeſtuous and ſtormy Seaſons of the Year, when it is not as in Summer, that after a Shower clears up again, and becomes fair and Warm, which repreſents the time of Youth, in which ordinarily after ſome fit of Sickneſs and Diſtemper, comes Eaſe and Health again: But as it is in p. 536Winter, after one Shower the Clouds preſently gather for another; ſo will it be in the time of Old Age. As for that Particular which many condeſcend upon as intended here, to wit, the frequent falling down of Rheums or Catarrhes from the Head, like ſo many Showers upon the Lungs, that ſeems to be but one Inſtance of this general, to wit, the frequent recurring of one Fit of Diſtemper after another, incident to dying Men.

Hence Learn 1. It is not enough for Men to have general Apprehenſions of their Mortality, and the certainty of their Death, but it is neceſſary that their Thoughts be ſtayed upon the Diſtinct, and particular Apprehenſion of the Caſe they ſhall be in, at that time, while the ſeveral Pinns of their Tabernacle ſhall be a looſing, that by a ſerious and conſiderat view of their Caſe then, they may be ſtirred up to provide ſutable ſpiritual Conſolations againſt the removal of every one of their outward Comforts: Therefore is it that Solomon after a general Intimation in the former Verſe, that Death and Trouble are before Men, he comes here more particularly to lead them to diſtinct Thoughts of the Caſe they ſhall be in then, While the Sun, or the Light, or the Moon, or the Stars be not darkened.

2. The benefit of our Eyes, and of the Light of the Sun, as alſo our Reaſon, and other Faculties of the Soul, together with the Comforts we have by the uſe of all theſe, are excellent Mercies of God, and while they are continued with us, do put us in a good capacity to prepare for Death: While we have the uſe of our bodily Eyes, and our Reaſon, we may contemplat the glorious Works of God, and read his Word, whereby we may attain to the Knowledge of God in Chriſt, and Fellowſhip with him: For which end all theſe Lights, whether of our Eyes, our Reaſon, the external Lights of Heaven, or whatſoever may be ſet forth by theſe Names, are given to us: For this is a part of the deſcription of that Opportunity to be made p. 537uſe of for remembering our Creator, While the Sun, or the Light, or the Moon, or the Stars be not darkened.

3. We ſhould uſe our Mercies and Priviledges which are common to us with other Men, to wit, our bodily Sight, our Reaſon, and all other Comforts, which may be ſignified by the Lights here mentioned, ſo as we may be ſtill mindful of the decay and failing of them at Death, and often think with our ſelves what a Comfort it will be to ſee by Faith Him that is inviſible, favourable to us, to behold Chriſt the Son of Righteouſneſs, ſhining in Mercy upon us, and to have the Day-ſtar, His Spirit, ariſing in our Hearts never to ſet again, even when all other Lights and outward Comforts will be darkened; the enſuring whereof to our ſelves, ſhould according to Solomon's Scope here, be our great ſtudy, While the Sun, or the Light, or the Moon, or the Stars be not darkened.

4. Although no Man can promiſe to himſelf fair Weather in this World, but ought to reſolve for one Shower of Affliction after another; yet the Lord is pleaſed to give unto Men, now and then, breathing times from outward Troubles; and ſome Seaſons wherein there is a clear Sun-ſhine after Rain, and no preſent appearance of Trouble, that they may with the greater Tranquility of Spirit, prepare for the ſame: For it is here ſuppoſed, that they may have ſome times of fair Summer Weather, While the Clouds return not after the Rain.

5. Every Man may expect that frequent Troubles ſhall aſſault him, when Old Age comes, and Death draws near, like one Shower Pouring down immediatly after another is over, till he be carried in to Eternity as with a Flood. Pſ. 90.5. For it is imported, that it will be thus with him, when Death draws near, while his Caſe, in ſome Health, is thus deſcribed, Nor the Clouds return after the Rain.

6. Every Intermiſſion of Trouble ſhould be improven for making preparation for the laſt Storm, by ſtoring the Heart p. 538with ſuch Thoughts of God reconciled to us in Chriſt, as may prove comfortable to us when Death comes. For this is a part of the deſcription of the Opportunity to be made uſe of for that end, While the Clouds return not after the Rain.

Ver. 3. In the day when the Keepers of the Houſe ſhall tremble, and the ſtrong Men ſhall bow themſelves and the Grinders ceaſe, becauſe they are few, and thoſe that look out at the Windows be darkened.

THe Preacher comes now poſitively to deſcribe the time of the diſſolution of this Tabernacle, as not ſo convenient an opportunity, as the time of Youth and Health, for making Peace with God: And for this end he illuſtrats the Caſe of a Man aſſaulted by Death, by the Similitude of a beſieged Houſe or Caſtle, whoſe Guards and Watches become feeble, and deſert their Duty.

As for the Keepers of the Houſe, and the ſtrong Men, however many parts of a Man may be underſtood by theſe, whether the outward Senſes, or the inward Faculties, becauſe they all look to the ſafety of the whole Body; yet it ſeems moſt proper to take the Keepers for the Arms and Hands, becauſe they are moſt active to keep the reſt of the Body from hazard, and it is known that Palſies and Shakings agree beſt to them, and by the ſtrong Men to underſtand the Thighs and Legs, becauſe the Scripture attributes Feebleneſs, or bowing to theſe, Iſa. 35.3. By the Grinders are meant the Teeth, which prepare and make ſmall the Food for the Stomach, theſe ceaſe from this Duty, being few and unfit for it in Old Age: And by theſe that look out at the Windows, are to be underſtood the Eyes, which ſtand in their Holes, as Watches in their Towers, to elpy Hazards and Advantages, which may befall the Body, the Darkening here ſpoken of makes it clear that he ſpeaks of the Eyes, and not of the other Senſes, though by p. 539conſequence the decay of theſe bring along with it a decay of Sight alſo.

Hence Learn 1. Mans Body is of a wonderful Conſtitution, and very curiouſly framed, like ſome ſtately Edifice, or Garriſon, having the Arms and Hands as Keepers, which can move towards all the Airths for defending of it, the Legs as ſtrong Men to carry it out of one Countrey to another, to eſcape hazard, which no Caſtle hath: The Teeth for Grinders, to prepare the Food for it: And the Eyes as Watches to eſpy Hazards that they may be prevented. This Houſe ſhould be kept out for Chriſt's uſe, the Temple of whoſe Spirit it is, and not rendered up to be a Habitation for Satan, and theſe Armies of unclean Luſts which are Souldiers under him: All the Members ſhould be made uſe of as Weapons of Righteouſneſs to keep it out againſt Temptations, as well as againſt outward Hazards: For ſo doth the wiſe Man here ſet out this humane Body under the Similitude of a ſtately Houſe, or fortified Caſtle, while he ſaith, The Keepers of the Houſe ſhall tremble, and the ſtrong Men ſhall bow, &c.

2. Death, the King of Terrours, will give ſuch a ſore Aſſault to this Houſe of the Body, that let Men defend and ſupply it as they will, it muſt be at laſt ſurrendered to Worms and Corruption to dwell in, they are happy who timouſly make ſure a Houſe not made with Hands for their better part: For they ſhall get this Houſe again in a more glorious and durable condition. For it is here clearly held forth, that when Death approaches, all the Officers and Servants of this great Houſe ſhall be put from their Imployments. In the day when the Keepers of the Houſe ſhall tremble, and the ſtrong Men ſhall bow themſelves.

3. Men that are now acting Wickedneſs with both their Hands greedily, making them Weapons of Unrighteouſneſs, whether to ſerve their own Luſts in Gluttony, Drunkenneſs, and other carnal ways, or to wrong others by Oppreſſion, p. 540ſhedding of Innocent Blood, and the like, in which the hands are mainly Inſtrumental, ought to be put in mind of this, that there is a day certainly abiding them, and ſwiftly coming upon them, wherein theſe hands ſhall not be able to act after that manner, nay, not ſo much as to hold a Drink to their own Head, for Trembling, that by theſe and the like conſiderations they may be moved to make better uſe of them, to ſtretch them often out in Works of Charity, to lift them often up in Prayer and Praiſe, and imploy them in ſuch other lawful Exerciſes as may be comfortable to them in Death: For every Branch of this deſcription of the Decay of Mens Bodies ought to be improven for preſſing the main uſe of preparation for Death, and hath its own peculiar influence for that end, ſo might Men have Peace and Comfort, In the day when the keepers of the houſe ſhall Tremble.

4. While Men are able to ſtand, or walk, it concerns them to look how they uſe their Legs, that they be not Proud of their Strength while they have it, that they imploy it not in walking after their Luſts, but in running the way of Gods Commands. And that they often bow their ſtrong Men to God in Prayer for ſtrength to other Duties; ſo may they make ſure to themſelves that they ſhall have below them the everlaſting Arms of him whoſe Legs are as Pillars of Marble and his Rod and Staff to ſupport them in the Day that the strong Men how themſelves: For, this part of the deſcription, to wit, the decay of the Strength of the Legs requires ſome ſuitable preparation for it.

5. As the Wiſdom and goodneſs of God ſhould be much acknowledged in giving Men ſuch durable and fit inſtruments, as their Teeth for grinding and preparing their Food, and theſe ſame not be uſed in making Proviſion for the Fleſh, to fulfil the Luſts thereof, but in Eating for Strength to ſerve the Giver of them; ſo while Men have the uſe of theſe, they ſhould look upon them as fading, and conſider that as they brought p. 541them not with them into the World; ſo it is likely they ſhould carry few of them hence, if ſo be they live to Old Age: And while theſe Grinders are able to Exerce their office, Men ſhould be careful to feed upon Jeſus Chriſt the Bread of Life, which their ordinary Food ſhould repreſent and mind them of: For, this will be the true preparation for this Day, When the Grinders ceaſe becauſe they are few.

6. As Mens Bodily Eyes are to be highly pryſed, and Holily uſed, in Reading the Word, and beholding the Works of God, for bringing into their Souls matter of His Praiſe; and not to be made Emiſſaries for bringing in Temptations, and fewel to Mens Luſts, 1 Pet. 2.14. So while we injoy them we ſhould often remember the time when we ſhall be deprived of them, and by the thoughts thereof be moved to uſe them well, conſidering that the abuſe of them will make the want of them very grievous: For the Preacher doth here mind Men of the Darkening of them, as a motive to prepare for Death, by the right uſe of them, and to ſtudy to get the ſecond ſight which is Faith, beholding him that is inviſible reconciled thorow Chriſt, ſo ſhall there be true Comfort, In the Day when thoſe that look out at the Windows ſhall be darkned.

Ver. 4. And the door ſhall be ſhut in the ſtreets, when the ſound of the grinding is low, and he ſhall riſe up at the voice of the Bird, and all the Daughters of Muſick ſhall be brought low.

HE goes on to deſcribe farther the diſſolution of the Earthly Houſe of our Tabernacle in ſeveral particulars, whereof four are in this verſe.

The Firſt is, The Shutting of the Doors in the Streets in which words there ſeems to be a Metaphore taken from the Cuſtome of theſe Houſes where ſick perſons are, they keep the Doors which open toward the Streets, cloſs, that the Sick be not deſturbed p. 542by any going out or coming in: And it may ſignify this much in general, that while Death is drawing near, correſpondence between the dying Man and the World is now given up, as Men ſhut their Doors at night when they are making toward their reſt, and ſo the words have a truth literally in regard that viſits become ordinarly a burden to Dying Men. The Doors alſo may be taken Metaphorically for theſe Organs or Inſtruments of the Body, ſuch as the Mouth, Lips, Throat and the like, whereby Speech is conveyed to others, and Meat paſſeth down to the Stomach: Theſe Doors are ſhut, when the Dying Man becomes unable to put forth Speech, or to make uſe of Meat and Drink.

As for the next expreſſion when the ſound of the Grinding is low: There is in it alſo a Metaphore taken from the decay of the ſound of Milns, when the Water fails; and it is moſt clear to underſtand this as holding forth the conſequent of the ceaſing of the Grinders ſpoken of in the former verſe, becauſe the Teeth are few, they make no ſuch ſound in breaking the Food, as they were wont to do when the Man had Health and Strength: And this, according to the conſtruction of the words in our tranſlation, hath connexion with the former as the cauſe of it, the Doors formerly explained are ſhut, where there is no power in the Teeth to prepare Food for the Stomach.

By the third expreſſion, he ſhall riſe up at the voice of the Bird, is not meant that the Dying Man ſhall be able at all to riſe, but that his Weakneſs is ſuch thorow the coldneſs and emptineſs of his Stomach, and the dryneſs of his Brain, that he ſhall get no ſound Sleep at all, but the leaſt noiſe, ſuppoſe it were of ſome litle Bird, ſhall put him off his Reſt.

And by the fourth, the Daughters of Muſick ſhall be brought low, is meant, that all the Organs or Inſtruments of the voice and hearing, whereby Men did either make Melody or pleaſant Speech, to others, or did delight in ſuch made by others, ſhall be then ſo weakned, that they ſhall neither hear others, nor be heard by them,

p. 543Hence Learn. 1. While Men are able to keep up Society with others, to go out of Doors to them, or admit them into their Houſes, and to ſpeak to, and hear one another, they ſhould labour to improve that correſpondence for the advantage of their own and others Souls, to Edify, and be Edified by one another, remembering that the Day is coming, when they will love to have the Doors of their Houſe that look to the Streets ſhut, leaſt their ſinful Companions may come in to vex them, & though they were with them, they will not be able to open the Doors of their Lips to correſpond any more with them; how comfortable will it then be to have Chriſt dwelling in the Heart by Faith, and to be keeping up correſpondence with him by Prayer and Praiſe, which is the true preparation for this caſe, when the Doors ſhall be ſhut in the Streets.

2. It will be a great Affliction to men when they ſhall find themſelves to ſtand in need of Creature-Comforts, and have the ſame beſide them, and yet have no power to uſe them: And therefore while they have as much Strength, as to break their own Bread, they ſhould eat in Sobriety, and with thankfulneſs imploy the Strength they recive by their Food, in Gods ſervice: So ſhall they prepare for, and have comfort in this time, when the ſound of the grinding ſhall be low.

3. As ſound Sleep without ſuch diſtemper of Body, or horrour of Conſcience as marres the ſame is a great Mercy, which the Lord beſtows upon his own, whenſoever he ſees it good for them Pſal. 117.2. and 84.11. So while Men Injoy it, they ſhould uſe it ſoberly, and imploy all the refreſhment they get by it in the ſervice of the Giver, labouring ſo to walk in the Day-time that their Sleep may be Sanctified, their Reins may teach them in the night ſeaſon, they may riſe early for Holy Exerciſes, that whenſoever they awake they may be ſtill with God; and if at any time Sleep depart from them, they may then think upon and prepare for the caſe they ſhall be in, when Death draws near: For he ſpeaks of this as a part of the p. 544Affliction of Dying Men, and minds Men in Health of it, that they may thus prepare for it, when they ſhall riſe up at the voice of the Bird.

4. As Mans Tongue is given him for Glorifying his Maker, his voice and all the Organs of it for chearing his own and others Hearts in his Praiſes, his ears to take in the joyful ſound of the Goſpel, for refreſhing of his Heart; So while he hath the uſe of theſe Inſtruments, his Tongue and Ears he ſhould be careful ſo to imploy them, he ſhould often let the Lord hear his voice in Prayer and Praiſe, ſeing the ſame is pleaſant to him Cant. 2.14. He ſhould be much in edifying diſcourſes with others, which are alſo ſweet to the Lord Mal. 3.16. And nothing taken up with Carnal Mirth, or muſick, that ſo when he ſhall not be able to ſpeak to, or hear others, he may be making Melody to the Lord in his heart, and may hear his Spirit ſpeaking peace there; For this is the true preparation (comprehended under that direction Ver. 1) for ſuch a caſe as this, when all the Daughters of Muſick ſhall be brought low.

Ver. 5. Alſo when they ſhall be affraid of that which is high, and fears ſhall be in the way, and the Almond Tree ſhall flouriſh, and the Graſhopper ſhall be a burden, and deſire ſhall fail: becauſe man goeth to his long home, and the Mourners go about the Streets.

HEre is a farther deſcription of the caſe that Men ſhall be in when Death is drawing near unto them, held forth in ſeveral expreſſions. The firſt two they ſhall be affraid of that which is high, and fears ſhall be in the way, are to the ſame purpoſe, and do both ſignify the want of Strength and courage, and the fearful apprehenſions incident to Dying Men, particularly by that which is high may be meant any ſtep of their way which is higher than another, and the leaſt ſtumbling Block in their way, which is to a crazy decayed Man ſuch as Solomon here p. 545deſcribes, is matter of fear leaſt it make him fall, conſidering how hurtful a fall may prove to him, and how hardly he would be ſet to his Feet again; And ſo the words ſuppoſe the Dying Man yet able to ſtep up and down, as ſome will be till very near the time of their Removal: Or by that which is high, and the fears in the way, may be meant the leaſt Trouble, were it but the weight of a hand above the Dying Perſon, or any action about them which is to them terrible, and makes them fear leaſt it increaſe their pain.

Next by the flouriſhing of the Almond Tree may be meant the haſtening of the perſons Death, ſo the allegory or ſimilitude is uſed Jer. 1.11. becauſe that Tree flouriſhes near the end of Winter, and conſequently it may ſignify alſo the Decay of their Strength, whereof Gray Hairs, which reſemble in colour the Flouriſhes of the Almond Tree, are a Sign: As on the contrary this ſame Heavenly Writter doth ſet forth the vigour and Strength of Youth in a ſpiritual ſenſe, by the Temples (where Gray Hairs firſt appear) compared to a piece of Pomegranat which is Rudie and white Cant. 6.7. Or the ſimilitude may have this ſenſe (which is to the ſame purpoſe) that the Blood being now retired toward the Heart of the Dying Man, the pale white Clay appears like the Flouriſhes of the Almond Tree.

The fourth Expreſſion, the Graſhoper ſhall be a Burden, Signifies alſo the great Decay of Strength, in ſo much that the lighteſt thing were it but a Gnat, or Graſhopper lighting upon the Face of the Dying Man, ſhall be a burden to him, and yet he ſhall not be able to put it away.

The fifth is in more plain and proper Terms, that Deſire, to wit, after all Earthly Objects, whether Lawful, ſuch as Meat, Drink, Marriage, Delight, and the like, or Unlawful, ſuch as Revengeful, Ambitious, Luſtful deſires Reckoned out 1 Joh. 2.16. ſhall now cool and be quite extinguiſhed.

To all which he ſubjoins a Reaſon, becauſe Man goet to his long p. 546Home, or as the Original is, to the houſe of Eternity or Ages, whereby is meant that eſtate, wherein the Soul muſt be Eternally, without any farther change.

And for the laſt Expreſſion the Mourners going about the Streets, the meaning of it is, that the Man being now given over as Dead, the perſons made uſe of in theſe times to Solemnize the Funerals, were already conveening and waiting on: Or the Dying Mans Friends are now going out from him, and already beginning their Mourning for his Death: It is Wiſdom before this time come to make ſure work of Reconciliation with God in Chriſt, and to provide ſome ſutable conſolation for the Spirit, while the Body ſhall be in this Condition.

Hence Learn. 1. So long as Men have that much Natural Strength and Courage, as to walk up and down without fear of the ordinary Impediments, and ſtumbling Blocks that …ly in their way, it concerns them to imploy their Strength well, to walk in fear of offending the Lord all the day long Prov. 23, 17. to make ſure their peace with him, who is moſt high, that he may not be a Terrour to them in the day of Evil Jer, 17, 17. to have their Faith of an intereſt in God ſo well fixed, that they may not fear to walk thorow the valley of the ſhadow of Death Pſal. 23.4. to lay up in time ſome ſutable conſolation againſt the continuance and Extremity of Temporal Trouble, the Terrour and Pain of Death, and every other thing that may be fearful to them in their way to Eternity: And to have ſo much uſe of Sanctified Reaſon, and Faith, as may diſcover every thing that may preſent it ſelf as terrible to the natural Man. to be no cauſe of fear baniſhing Faith: For, this is true preparation for the caſe here deſcribed, when man ſhall be affraid of that which is high, and Fears ſhall be in the way.

2. As Men ſhould always look upon Death as haſting toward them, and ſo learn to Die daily. 1 Cor. 15.31. ſo eſpecially when ſigns of the Decay of their natural Strength appear upon them, they ſhould then eſteem themſelves near the end of p. 547the Winter of this Life; and labour to have Grace ſo Lively that in regard of the Exerciſe of it, they may Flouriſh even in Old Age Pſ. 92.12. And ſtudy to have their Hoary Head found in the way of Righteouſneſs a Crown of Glory to them Prov. 16.31. And while they are Young and Strong, not to Glory in ſuch Excrementitious things as their Hair, which will ſhortly be like the Almond Tree; ſo ſhall they prepare for this ſtate ſet forth under this ſimilitude; and the Almond Tree ſhall Flouriſh.

3. Men that have moſt Strength of Body ſhould look upon the ſame as a very fading thing, and ſo not to be truſted in or imployed in ſerving their Luſts Iſai. 5.22. but in hearing Chriſts Yoke, whether of Duties. Mat 11.29. or Croſſes Lam. 3.27. ſo may they have true Comfort: And may caſt their burden upon the Lord with confidence that he ſhall ſuſtain them, when this ſhall be their caſe which this Allegorick expreſſion holds out, and the Graſhopper ſhall be a Burden.

4. God will once before men go off this World, cut off all their Deſires from Earthly Objects that Wicked men finding themſelves to abhor theſe Sinful Delights which once they did ſo ardently deſire, may be the more convinced of their Folly and Madneſs, and that the Godly finding their lawful Earthly Delights loathſom to them, may Rejoice that Delights of a better nature are abiding them; the conſideration whereof ſhould move all to mortify their ſinful, and moderat their lawful deſires after things Earthly, and to have their Hearts filled with Heavenly Deſires which ſhall be ſatisfied, and yet ſhall never fail, Philip. 1.23. For, this is the beſt preparation for this Condition, Deſires ſhall fail.

5. When Miniſters make uſe of Allegories to Illuſtrat the Truth, they ought to join therewith ſuch plain expreſſions of the meaning of them, as may clear the Scope they aim at, leaſt continued Allegories breed Vanity and Wantonneſs of the wit, divert the mind from delighting in the ſimplicity of the Truth, and form in the Heart miſapprehenſions thereof: p. 548Therefore doth Solomon in the midſt of theſe Allegories inſert ſome plain and proper expreſſions, ſuch as this is, Deſire ſhall fail.

6. Though the Men of this World whoſe beſt portion is in this preſent life, promiſe to themſelves a perpetuity of injoying things Earthly Pſ. 49.12. 2 Pet. 3.4. yet they ſhall find them ſelves within a little miſerably diſappointed, they ſhall find that this is not their Home, it were Wiſdom to look upon their Manſions here, as ſhort Homes to them, and upon themſelves as Strangers and Pilgrims, that ſo they might give all diligence to enſure to themſelves Everlaſting Habitations: For, when Death comes, Man goes to his long Home.

7. After Death there is no change of the ſtate of Souls as to their Miſery or Felicity; they muſt for ever remain either with Satan in his priſon, or with Chriſt in his Fathers houſe, where there are many Maſions, and conſequently there can be no ſuch place as the Purgatory which the Romaniſts Dream of: For thus doth Solomon deſcribe the ſtate of Man after Death, he goeth to his long Home, or to his Houſe of Eternity or Ages:

8 While Men have comfortable Society with their Friends God would have them thinking upon the day when they muſt leave them Mourning behind them, that by the conſideration hereof, they may be ſtirred up to make Conſcience of duty to them, that ſo they may not part with them with a Conſcience accuſing them for neglect hereof, and that their Friends loſs by their Removal may be compenſed by the biding fruit of their pains toward them, and they may have no ground to Mourn for them, as thoſe that have no hope, ſo ſhall the Dying Man have Comfort within, When the Mourners goe about the Strets

Ver. 6. Or ever the Silver Cord be looſed, or the Golden Bowl be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Cister….

ALthough this Verſe may be underſtood literally, and in that ſenſe may be uſefully applyed to the Scope, that p. 549Men ſhould Remember their Creator, which is to make ſure work of their Peace with him, before they be deprived of all their outward Ornaments, and neceſſary Commodities of this Life, or the Inſtruments of their Imployment, whatſoever it be; yet it ſeems moſt ſutable to the ſtrain of the Preacher in the former purpoſe, to look upon the Words, as containing ſo many ſweet Allegories or Similitudes, to ſet forth the decay or diſſolution of the moſt noble parts of this earthly Tabernacle.

The Similitudes are borrowed from a Fountain or Well, about which is built ſome curious Engine for drawing up the Water, with a ſilver Cord or Chain, to let down a golden Bowl or Pitcher, or ſome ſuch Veſſel to lift up the Water; which Similitude doth fitly point out the humane Body, which hath a Fountain of natural Life, and Spirits within it, and ſo many excellent Inſtruments to convoy and impart the ſame to the ſeveral parts of the Body, all which at Death will be looſed and broken to peices. And though this general Senſe might be ſatisfactory and uſeful as to the Scope, which is to ſtirr up Men to Remember their Creator, before theſe noble Parts be decayed, and it may be thought ſafe to enquire no farther anent the Particulars intended by every part of the Similitude, conſidering that it ſeems now to be very uncertain by what Names theſe noble Parts of the Body, the Heart, Brain, Liver, and the like, were called and diſtinguiſhed one from another, among the Hebrews in Solomon's time, and by what Similitudes they were ſet out, which make great diverſity among Interpreters, in expounding and applying of them: And conſidering alſo that there are ſeveral of theſe Parts, which may be repreſented by diverſe parts of this Similitude; yet we ſhall mention what is moſt univerſally agreed upon, to be pointed at by the particulars of the Allegory here made uſe of.

And Firſt, By the ſilver Cord is meant, the Marrow of the Back-bone, compared to a ſilver Cord, becauſe much of the p. 550ſtrength of the Body lyeth in it, in ſo much as without it Men would creep upon the Earth as Worms do, and becauſe in colour it reſembles a ſilver Cord, the looſing of it is the weakening of it, when the Spirits withdraw from it, it becomes cold, and loſes the force of it. The Similitude may alſo ſignify ſome of the prime Arteries, or Strings of the Heart, which thence convey the Vital Spirits to the Liver, and other parts of the Body.

Secondly, The golden Bowl, is taken from that yellow thin Skin containing the Brain within the Skull, which is broken when the Pores of it are much opened to let in the Air, as falls out near the time of Death.

Thirdly, The Pitcher at the Fountain. is thought to point out a great hollow Vein, ſomewhat in form or figure like a Pitcher, which doth receive from the Liver, here called the Cistren, Nutriment, now turned by the Liver into Blood, to be conveyed to the reſt of the Members, and this is broken when it is obſtructed, or the operation and office of it impeded, near the time of Death.

Fourthly, By the Wheel at the Ciſtren, are meant the Lungs, the prime Inſtruments of the Breath and Voice, which are ſet out by this Similitude, becauſe, like the Wheel of a Fountain, they are ſtill in motion, drawing down, and ſending up the Breath again, as the Wheel is ſtill ſending down, or drawing up the Bucket: This Wheel is broken at the Cistren, when thorow the abundance of watry Humours or Phlegm, filling the Stomach, they ceaſe from their motion and operation, and ſo brings Death.

Now the firſt Words of the Chapter are to be knit with this, as with all the former to this purpoſe, Remember thy Creator before this Caſe come, and timouſly make Peace with Him, that thou mayeſt have peace in this day.

Doct. 1. Men ſhould not deſpiſe humane Learning, and the knowledge or ſcience of natural Things, were it for no p. 551more but to help them to underſtand the Fabrick of their own Bodies: And although every Man's Gift is not to be laid aſide as to the publick imploying thereof, becauſe he wants ſuch and ſuch a meaſure of humane Learning, ſeing the Lord hath made eminent uſe of ſome who wanted it, Act. 4.13. as he hath done alſo of others, who have been eminently endued therewith, Act. 7.22. and 22.3. yet every Mans ſhort-ſightedneſs therein ſhould humble him, and move him to beſtow ſome of his time for attaining to it, eſpecially conſidering that Mans Body is ſo wonderful a peice of Artifice, that without the help of theſe Sciences which deſcribe the ſame, hardly can ſuch Scriptures as this be made clear. Ere the ſilver Cord be looſed. &c.

2. The Lord hath wiſely ordered that Death ſhould aſſault, and take down this Tabernacle of our Body by degrees; and looſe at leaſure the ſeveral Pinns thereof, firſt weakening the out-works, and then ſetting upon the inward, that every Stroak and Aſſault may be a Warning for a farther, and that when Men find their Hands trembling, or their Legs enfeebled, their Eyes dim, or their Ears dull of Hearing, they may prepare for an Aſſault upon the Heart and other noble Parts: For after Solomon hath deſcribed the diſſolution of ſeveral other parts of the Body, he comes here to the inmoſt and moſt noble parts thereof, that Men may be ſtirred up to Remember their Creator at leaſt Ere the ſilver Cord be looſed, or the golden Bowl be broken.

3. All the Organs of the Body, eſpecially the more noble parts thereof are very excellent pieces of Work, and to be ſo eſteemed of, not ſo much for the ſubſtance of them, as for the Divine Art which is manifeſted in the framing of them; and the excellent uſes they ſerve for: And therefore both theſe, and the Powers and Faculties of the Soul, which reſide in, and act by theſe, are to be uſed holily, Mans ſtrength here mainly held out by the ſilver Cord ſhould be eſteemed more precious p. 552than to be ſpent upon his Luſts, he ſhould beware of filling this golden Bowl, his Brain, wherein theſe excellent Faculties, his Imagination and Memory have their prime Reſidence, with unclean, ambitious, revengeful Speculations, and ſuch like Immoralities, and by Intemperance and Exceſs to ſpoil this Pitcher, corrupt this Cistren, and break this Wheel, his Liver, Lungs and other parts, which may be ſignified by theſe Similitudes, and ſo do what he can to be his own Deſtroyer: Therefore are theſe parts of the Body ſet out here by ſuch elegant Metaphors or Similitudes borrowed from very precious things, The ſilver Cord, the golden Bowl, &c.

4. Theſe parts of the Body which are moſt excellent and durable, are to be looked upon as very brittle, and fading, and therefore a Houſe not made with Hands to be enſured, and this frail Body only ſo far reſpected and cared for, as it may be the more inſtrumental in doing the Lord Service while we have it: Therefore are the moſt noble Parts of the Body here repreſented by A golden Bowl, a Pitcher and a Wheel.

5. While Men have ſome meaſure of Health and Strength, they ſhould conſider that it will be no fit time for making their Peace and Acquaintance with God in Chriſt, when Death ſhall be looſing the laſt Pinns of their Tabernacle, theſe Powers and Faculties of the Soul, which are mainly active in Knowing, Believing, Loving, and Praiſing the Lord, being then a decaying: And therefore they ſhould think it their true Wiſdom timouſly to remember their Creator in the days of their Youth and ſtrength, ere the ſilver Cord be looſed, &c. or the Wheel broken at the Cistren.

Ver. 7. Then ſhall the Dust return to the Earth, as it was: and the Spirit ſhall return unto God who gave it.

SOlomon having at length deſcribed the Diſſolution of the earthly Houſe of our Tabernacle after Death: He giveth p. 553here a ſumm of Mans future State after Death, in reference to the two principal parts whereof he is made up.

And Firſt, For his Body, which he calls Dust, becauſe it was Formed out of the Duſt, Gen. 2.7. and being ſeparat from the Soul, is the moſt vile and loathſome piece of Duſt of any other; he ſaith it returns to the Duſt, becauſe it is ordinarly laid there, to remain till the Reſurrection, and becauſe it is in effect the ſame ſubſtance with it.

And Next, For his more noble Part, his Soul, called here the Spirit, becauſe of the immaterial ſubſtance thereof, and its Reſemblance to God the Father of Spirits, it returns to him who gave it; There is no Ground to think he ſpeaks only of the Souls of the Godly, but rather of the common ſtate of the Spirits of all Men after Death, neither is there any neceſſity to think that therefore every Soul muſt go to Heaven, ſeing the Scripture is ſo clear to the contrary: But every Soul is ſaid to return to God, becauſe in the very moment of its ſeparation from the Body, it muſt ſiſt it ſelf before him the Supream Judge, to be eternally diſpoſed of, according to his pleaſure who will ſentence it according to the ſtate it ſhall be found in at Death: And theſe conſiderations alſo have great influence in exciting Men timouſly to make their peace with God, that he may favourablie intertain their Spirits at Death, and they may lay down their Bodies in the duſt in hope of a Glorious Reſurrection: And this is the reference which this verſe hath to the Scope expreſt in the firſt words of the Chapter.

Hence Learn. 1. Although our Bodies have ſome Beauty and Majeſty imprinted on them, while the Soul reſides in them, and they are acted by it, for which cauſe they were ſet out by theſe excellent ſimilitudes formerly mentioned, yet of themſelves they are but Dust, and will appear when the Soul is ſeparat from them to be very loathſome Clay, the thought whereof ſhould keep Men from being Proud of their Bodily Strength, p. 554or Beauty Jer. 9.23. it ſhould make them admire the Lords condeſcending to have correſpondence with ſuch Duſt Gen, 28.27. his Marvelous Art and Power in framing ſo Beautiful a piece of Work as our Bodies, of the Duſt, Pſ. 139.24. eſpecially his aſſuming ſo frail a Being as a human Body in a perſonal union with the Diety Pſ. 8.4. &c. It ſhould be made uſe of as a ground of Confidence to obtain pity and help from him to frail Duſt Pſ. 103.14. And of ſubmiſſion to hardeſt Diſpenſations Iſai. 45.9. it ſhould make us careful to get the Ornament of his Grace, which makes baſe Duſt truly Beautiful 1 Pet. 3.4. It ſhould baniſh the fear of all fleſh which is but Duſt like our ſelves, Iſai. 51.7.8. and ſhoul make us long for the time wherein Chriſt ſhall change our vile Bodies, and make them like his Glorious Body Philip. 3.21. all which are the uſes the Scripture makes of this conſideration, that we are Duſt, the Duſt. &c.

2. The Bodies of Men at Death go not as their Spirits to that ſtate wherein they muſt be Eternally, but as they were at firſt taken out of the Earth, ſo they muſt go thither for a time, the Lord hath ſo ordered, that whereby he may prove and Exerciſe his peoples Faith concerning the Reſurrection: For, ſaith he, The dust ſhall return to the Earth as it was.

3. The Souls of Men die not, nor go to Corruption, as their Bodies do, but ſubſiſt after their ſeparation from the Body, which ſhould make Men careful to ſee to the Eternal well-being of them, for Solomon here, ſuppoſing the body, or Dust, to be gone to the Earth, he ſpeaks of the Soul, or Spirit, as now ſubſiſting, whereby it appears that the immortality of the Soul hath been Preached to the ancient Churches, The Spirit returns to God who gave it.

4. Men receive not their Souls from their Parents as they do their Bodies, nor are they formed of any preexiſtent matter, as the Spirits are which Beaſts have Gen. 1.20. but are Created of nothing, and immediatly infuſed into the Body by p. 555the Lord: For, ſaith the Preacher, the Spirit ſhall return to God who gave it.

5. Our Spirits are Gods free gift, and therefore all the powers and faculties thereof, ought to be imployed to the Honour of the Giver Rom. 11.26. He is to be depended on and acknowledged for the preſervation of them. Job. 10, 12. And all Croſſes upon Body or Spirit to be ſubmitted unto Heb. 12.9. For ſaith he, The Spirit returns to God who gave it.

6. As the Spirits of Men even the greateſt on Earth are in Gods hand to be moved by him, while they are in the Body as he pleaſes Prov. 21.1. So when they go out of the Body they muſt ſiſt themſelves before him to be diſpoſed of at his pleaſure, who will throw the Spirits of the Wicked into the Lake that flames with Fire and Brimſtone, and will bind up the Spirits of the Godly as his Jewels in the bundle of Life, for in reference to both, this is verified, The Spirit ſhall return to God who give it.

Ver. 8. Vanity of Vanities (ſaith the Preacher) all is Vanty.

IN this and the following Verſes is contained the laſt part of the Chapter, and the cloſe of the whole Book, wherein the Preacher doth briefly Summ up, and by ſeveral Arguments commend the purpoſe contained in it, which for Methods cauſe we may take up in four Articles or Heads of Doctrine.

The firſt which is in this Verſe, contains the Summ of the firſt Principal part of the Book, namely, that all Created things, and human endeavours about them, are vain or inſufficient for leading a Man to his true Happineſs: And this having been frequently held out before, is here neceſſarly Repeated that all may aſſent unto it, as a Truth now abundantly proven, and which the Preacher himſelf loved to meditate upon and writ, again and again; and with this Repeating of it, he mentions his calling to be a Preacher, as that which ſhould gain weight to every Truth delivered by him, and to this in particular.

p. 556Beſide what hath been obſerved from this purpoſe before, We may Learn. 1. Neceſſary Truths muſt not be caſt by after they are clear to us, and ſufficiently proven to be Truths by many Arguments, neither will they become loathſome to a Holy Mind, but ought to be intertained and meditate upon till we find motions ſutable thereunto, wakened in our Hearts, and ſome Fruits in our practice anſwerable to them, which may evidence we do truly know and believe them, and the more clear ſuch Truths are to a Gracious Sool, the ſweeter they will grow, and the more delight will the Soul have to dwell upon them; Therefore doth Solomon, after he hath fully proven and cleared this Truth, and frequently aſſerted it, here again repreſent the ſame to his own Heart and others, Vanity of Vanities, &c.

2. So prone are our Hearts to wander after Earthly Delights as our only Happineſs, that even after they have been in ſome meaſure divorced from the ſame, there is great need often to view the Vanity of theſe things, as we deſire to keep our Hearts alienat from them, and in love with that true ſweetneſs which is to be had in Communion with God, while we are in this life, we are (like Children newly weaned) very ready to renew old acquaintance with the Breaſts. Therefore doth Solomon after frequent Repeating of this Truth along this Treatiſe of Mortification, Repeat it here again in the cloſe of it, that he may keep his Heart alienat from Idols, Vanity of Vanities, &c.

3. When Miniſters have ſufficiently proven, illuſtrat and made uſe of the Truth propoſed by them to be handled, it is no vain Repetition for them to repreſent the ſame Truth in the very Terms in which they did propoſe it at firſt, that by the Bleſſing of God upon their proofs, illuſtrations and uſes of it, it may now at laſt have more hearty acceptance, and take deeper impreſſion than could be expected at firſt: For ſo doth Solomon here Repeat the Truth he propoſed in the entry of this p. 557Book, after he hath cleared, proven and made uſe of the ſame, Vanity of Vanities.

4. When Men ſee Holineſs in the Beauty of it, Sin in the hazard of it, and Death in the certainty and terrour of it, they cannot but ſee the Vanity of Earthly Delights conſidered as the object of Mans Happineſs, they cannot but ſee the emptineſs and inſufficiency of them in order to that end, ſeing they diſtract the Heart from the Study of Holineſs, and marre preparation for Death, and conſequently Men that baniſh thoughts of Death, and neglect the ſtudy of Holineſs cannot but be raviſhed with Earthly Delights, as the only ſubſtantial things worthy of their Heart, and to be ſought as their chief good, for we may ſafely conceive Solomon here after many ſweet Precepts concerning the ſtudy of Holineſs, and lively Repreſentations of Death to his own Heart, and others, to have gotten a new ſight of the Vanity of things Earthly, and to invite others to paſs ſentence thereupon with him Vanity of Vanities, &c.

5. A Man that hath a call to Preach the Truth of God, ſhould eſteem more of it, than of the moſt Honourable outward Relation or Title he can have beſide, he ſhould carry the thoughts of Gods calling and entruſting of him, along in his Heart, to make him confident of Furniture even to the end of his Imployment, and people alſo ſhould frequently remember the calling of ſent Miniſters, that the Truths delivered may have the greater weight as coming to them from Gods Commiſſionat Officers. For, as Solomon took this for his firſt ſtile in the beginning of his Book, even while he was Reckoning out ſome others, ſo he mentions it alone in the cloſe as his main incouragement, and that which ſhould mainly gain reſpect to his Meſſage, Vanity of Vanities ſaith the Preacher.

6. When we have gone thorow many particular inſtances of theſe Earthly Delights wherein Men place their Happineſs, and have attained to convincing proofs of the Vanity, and inſufficiency p. 558of them for that end, we ought then to raiſe our Hearts to an aſſent to the truth of the general, that all of that ſort are Vanity, and not leave room ſtill to Satan, to keep our perverſe Hearts in ſuſpenſe and expectation that there may be ſome Earthly Delight which we have not yet ſeen, more worthy than the reſt, and ſo keep us off all our time from ſeeking Happineſs in that wherein it can only be found: For after Solomon hath confuted many particular inſtances of theſe things wherein Men ordinarly ſeek their Happineſs, he now aſſerts the general, and holds out to all for their aſſent unto it, all is Vanity.

Vr. 9. And moreover becauſe the Preacher was wiſe, he still taught the People knowledge, yea he gave good heed, and ſought out, and ſet in order many Proverbs.

THe ſecond article or Concluſion of this Book contains a Commendation of the purpoſe contained in it, and this hath three Branches: The firſt is from the Preacher himſelf, whoſe qualifications and pains are ſet forth in ſeveral particulars in this Verſe. 1. He had a good ſtock of Wiſdom both immediatly infuſed. 1 King. 4.29. and by his extraordinary pains acquired Eccleſ. 1.13. 2. He did improve the ſame well for the Inſtruction of the Church in all ages, eſpecially theſe under his charge, here called the People. 3. He was very aſſiduous and conſtant in this Work, he ſtill taught, either by frequent Preaching, and Exhortation, as a publick Officer of the Church (ſuch as he was) ſhould do, 2 Tim. 4.2. Or by puting other Miniſters to their duty, and incouraging them in it, as a Religious King like him, ſhould do 2 Chr 7.8.9. Or by writting Scripture as an extraordinary Prophet, in which reſpect (being Dead) he yet ſpeaketh, and still teacheth the People Knowledge. 4. He reſted not upon any meaſure he had received, but gave good heed, or as the word in the original is, he p. 559Weighed every thing in the Ballance, and ſought out, carefully more and more of the Knowledge of God, and of Mans duty, that he might edify the Church. 5. He did wiſely order, and digeſt the purpoſe he delivered. 6. He condeſcended upon variety of matter ſutable to many caſes of the People. And 7. He contrived the ſame in ſuch ſhort and grave Sentences, here called Proverbs, as are apt to gain eſteem, and have prevalence in the minds of Men, as the word rendered Proverbs ſignifies he ſet in order many Proverbs.

Hence Learn. 1. Though the worth or qualifications of Inſtruments can add nothing to the Authority of the truth of God, which is of it ſelf worthy of all Acceptation, who ever carry it, yet ſo ready are people to lay hold upon every thing that may but ſeem to be a ground of caſting at Truth, that the Veſſels that carry it, had need not only to be without ſpot and blemiſh, but alſo adorned with ſuch accompliſhments as may make them lovely to people, that ſo there may be no ground from them to caſt at their Meſſage: For here the Spirit of God finds it neceſſary to commend the Veſſel that carried the Treaſure in this Book to the Church, thereby to gain the more acceptance to it, And moreover becauſe the Preacher was wife, he still caught, &c.

2. As every Chriſtian is bound humbly to avow the Graces and Gifts of God beſtowed upon him, when the Glory of God, and the incouragement and edification of others require the ſame, ſo it is eſpecially ſutable for Miniſters, when their Intention is Honeſt and ſincere, namely to make Truth, not themſelves only, in eſteem. As they ſhould be ready to declare themſelves ſenſible of, and humble for their failings, when the ſame may Glorify God or edify others, ſo ſhould they alſo be, to avow what Graces God hath given them, eſpecially their qualifications for their calling, when the Lord hath born Teſtimony to the ſame by his Bleſſing upon their Labours; they muſt not ſo fear the ſuſpicion of ſelf-ſeeking, as always to p. 560conceal the Lords liberality toward them; but whenſoever it may ſerve to make way for his Truth, they ought humbly to declare the ſame, as here this exemplary Preacher doth. And moreover becauſe the Preacher was wiſe, he still taught &c.

3. The greater meaſure of gifts eſpecially of Knowledge and underſtanding of the matters of God, any Man have attained to, the more careful ſhould he be to communicat the ſame for the good of others in his place and ſtation, this being the end for which they are given. 1 Cor. 12.7. And the ſame being rewarded as if it were gain and advantage to God, Mat. 25.21. As likewiſe the Communication of our gifts being the way to make them grow Prov. 11.25. For, Solomon did therefore teach the people Knowledge becauſe he was wiſe, and the words may be rendered the greater abundance of Wiſdom he had, the more he taught the People Knowledge.

4. Albeit Chriſts Miniſters cannot be alwiſe about the actual diſcharge of the duties of their Calling, yet ought they to be very aſſiduous and frequent therein, and in ſome ſenſe ſtill about their work, gathering variety of matter fit to be Communicat to the people Mat. 13.52. keeping their Hearts always in a right frame for the delivery of it, Prov. 16.23. And watching all opportunities for Communicating the ſame. 2 Tim. 4.2. And when they have not Ability or opportunity to teach, their practice, and carriage muſt ſtill teach the people Knowledge 1 Tim. 4.12. For, ſo doth Solomon here ſet forth himſelf at the direction of the Spirit of God, as an example to all Preachers, becauſe the Preacher was wiſe he ſtill taught the People Knowledge.

5. They that are moſt able to teach others, ſhould ſtill be Scholars themſelves, not only diligent Hearers of other Preachers, that they may learn more, but acurate Searchers for all means and opportunities of profiting in Knowledge, there being ſtill more Knowledge to be had Philip. 3.13. and ſucceſs promiſed to the ſincere Seeker Hoſ. 6: 3. For, though Solomon p. 561was Wiſe, and able to teach the People Knowledge, yet he was not ſo ſatisfied with his meaſure as to become Lazy, or give over farther pains for more, yea he gave good heed, and ſought out, &c.

6. We ſhould neither raſhly receive, nor vent any thing for Truth, till firſt we have weighed and pondered the ſame, in the Ballance of the Sanctuary, by the exerciſe of ſanctified Reaſon, comparing the ſame with the Scripture, conſidering what particular Truths are moſt fitting for the People we have to do with, and what are the fitteſt Opportunities of delivering the ſame: For ſo did Solomon, He gave good heed, the Word ſignifies to weigh in a Ballance, and he ſought out, which ſignifies very accurately and carefully to ſearch: And both may be referred either to what he himſelf received from others, or to what he gave out to others.

7. Even theſe of the Lords Servants who were immediatly furniſhed with Gifts for their Imployment, and infallibly aſſiſted in the exerciſe of them, were not exeemed from ordinary pains and diligence, to clear themſelves more and more concerning the Truths revealed to them, and to find out the fitteſt way and ſeaſon, of delivering theſe Truths to the People, ſee 1 Pet. 1.10 How then ſhould ordinary Miniſters of meanner Parts and Gifts ſtretch their Abilities to the outmoſt, and improve much of their time in Prayer and Reading, for increaſe of their Gifts, and fitneſs for the exerciſe of them, ſeing ſuch a Man as Solomon, was thus exerciſed? He gave good heed, and ſought out, and ſet in order. &c.

8. There is no form of ſpeech that can be imagined prevalent with Reaſonable Creatures, but the Lord hath condeſcended upon it in his word, where we find Songs, and Lamentations, plain Language, and Parables, large inſiſting upon one purpoſe, and Proverbs, which are ſhort Sentences cleared by ſimilitudes, and ſo apt to prevail, and have Dominion (as p. 562the word Proverb ſignifies) in the minds of Men, he ſet in order many Proverbs.

9. As the caſes of the Lords People are various, Difficulties, Duties, Temptations, and Conſolations, Many; ſo the Lords Word is fitted for them all, it is divided in many parcels, and every one that handles it, ſhould labour to Enrich himſelf with much of it, that he may bring forth variety of it to People according to their need: For, ſo did Solomon, he gave good heed and ſought out, and ſet in order many Proverbs.

10. There is a ſweet order and wiſe diſpoſal of the Truths ſet down in Scripture, though we ſeldom ſee it, by reaſon of our Darkneſs, and therefore Chriſts Miniſters ſhould digeſt and put in order the Truths they deliver to his people: He firſt Humbles, and then Comforts, He firſt gives Faith and then Holineſs, and (which is ſutable to the order of Doctrine in this Book) firſt weans Mens Hearts from Earthly Delights, before they can be ſet upon Heavenly: For though Men do leaſt apprehend a Method in Solomons Writtings of any other in Scripture, yet here the Spirit of God tells us that there is an order in them, He ſought out and ſet in order many Proverbs.

Ver. 10. The Preacher ſought to find out acceptable words, and that which was written was upright, even words of Truth.

THe ſecond Branch of the commendation of the Doctrine is taken from the qualities of it, and theſe are three: Firſt, That what he had ſtudied was acceptable Words, or as the original bears, Words of deſire, that is, purpoſe worthy of Acceptation, fit to gain the deſires and Delights of Men, and to take them wholly up in ſtudying to believe and obey them, and this he ſets forth as intended by him in all his great diligence.

Secondly, That what he had Written was upright, or as the word ſignifies, Approven, namely of God, or ſtreight and conſonant p. 563to his mind, and able to make ſtreight in Heart and practice, all that get Grace to underſtand and believe it, ſee Prov. 8.8. And this he ſets down as the ſucceſs of his diligent ſtudy mentioned in the former Branch.

Thirdly, That what ever he had affirmed of the vanity of Earthly Delights, and the worth of Holineſs in order to a Mans Happineſs, was Truth, or firm and worthy to be reſted on; In ſumm, the pupoſe of this Book is fitted powerfully to work upon the affections, being Acceptable Words; Wiſely to regulat the practiſe being Ʋpright or ſtreight words, and ſolidly to inform the Judgement, being Words of Truth.

Hence Learn. 1. Though it be a deteſtable thing in a Miniſter to ſtudy to pleaſe the corrupt and Sinful Humours of Men by concealing neceſſary Truths, or venting any thing contrary to Truth Gal. 1.10. by extenuating Mens Sins, or ſpeaking Peace, and Comfort to them in their evil ways Ezek. 13.18. yet it is very lawful for him to ſtudy ſuch a ſtrain and Method in delivering Truth, and ſuch a timeing thereof, as may be moſt pleaſing to his Hearers for their good to Edification Rom. 15.2 And moſt powerful with them to diſengage them from their Idols, and engage them to Chriſt, and the ſtudy of Holineſs: For this was Solomons ſtudy, worthy to be imitate by all faithful Miniſters, The Preacher ſought to find out Acceptable words.

2. Although the moſt part of Men loath the truth of God, as if it were unworthy to have their Spirits and time ſpent upon it, and do delight more in Fables, than in moſt neceſſary Truths 2 Tim. 4.3, 4. yet is the Truth of it ſelf worthy of all Acceptation, and when the Beauty and worth of it is ſeen, in order to the Souls true Peace and Happineſs, it cannot but draw the deſires and delights of Men, in ſo far as they are renewed to imbrace and practiſe it: Therefore is the purpoſe of this Book here called Acceptable Words.

3. They are not raſh, Indigeſted, and extemporary diſcourſes p. 564that uſually are Bleſt to gain acceptance, and to draw the delights and deſires of them that are truly Wiſe, toward them, but rather ſuch as are Digeſted, and accurately ſought out by pains in Prayer, Meditation, and other Means appointed of God. It muſt be Satan who ſuggeſts Prejudices to Mens minds againſt Truth, becauſe it is Studied and Elaborat: For thus Solomon commends the purpoſe of this Book, that he ſought to find out, (which ſignifies great Study) acceptable Words.

4. However many of the Truths of God appear unreaſonable to unreaſonable Men Ezek. 18.25. ſuch as all Unbelievers are 2 Theſ. 3.2. yet nothing is held forth in Scripture, nor can be drawn from it by a right conſequence, but what is Upright, Streight, and conſonant to the mind of God, the Rule of all Reaſon and Equity, and which being underſtood and believed, tends to make Men ſtreight in Heart and practice Pſal. 119.9. ſincere and without diſſimulation toward God and Man, as the word here tranſlated Upright ſignifies, and directeth them in the Streight way to their own Happineſs 2 Tim. 3.17. For, ſaith he that which was written was Upright.

5. Nothing but what is Upright, or clearly conſonant to the mind of God, ſhould be acceptable to any, ſo that before Men ſuffer themſelves to be taken with what is held forth as Truth, they ſhould try as the Noble Bereans did, whether the ſame be Upright or not: For having ſaid, he ſought to find out acceptable Words, and ſpeaking of his ſucceſs as ſutable and ſatisfactory to his deſires, he ſaith that which was written was Ʋpright.

6. Where God gives a ſincere deſire to ſeek out that which may be for his Glory, and the Edification of others, and to give diligence for that effect, he doth alſo bleſs the means with ſome ſucceſs, though not always in reference to others profiting, yet in reference to the Inſtruments pains and attaining to the Knowledge of his mind, for though Solomon doth not ſay, that having ſought to find out Acceptable Words, he p. 559did find Words that were Acceptable, yet he can ſay, that which was Written was Upright; and that was a ſufficient reward to him.

7. The word of the Lord will not deceive or diſappoint any that receive it, they will find Threatnings to be Truth, and verified upon themſelves, who fly not from the Wrath threatned; and whoſoever imbrace promiſes, will find at laſt the accompliſhment of them, and till the word be looked upon as ſuch, it can never be received, nor Acceptable, as it ought to be: For this is a part of the Commendation of it, that it was even words of Truth.

Ver. 11. The word of the Wiſe are as Goads, and as Nails fastened by the Maſters of Aſſemblies, which are given from one Sheepherd.

IN the third place he commends the Truth from the efficacy and Authority thereof; and this Branch of the commendation he doth not apply as before to the purpoſe contained in this Book only, but to the Truth in general, delivered by any whom God ſends and qualifies for that end: The expreſſions ſeems to be borrowed from Sheep-herds who make uſe of Goads to drive up the dull and ſluggiſh Beaſts of their flock, and of Nails for fixing their folds wherein they aſſemble their Flocks and all this they do at the direction of the chief Sheep-herd, or owner of the Flock.

Under which Metaphore is held forth, Firſt, A twofold effect of the Truth of God. 1. That it is quick and powerful to incite Men to their Duty, and ſhake off their Lazineſs, which Reſembles the uſe of the Goad. 2. That it ſerves to fix, confirm and eſtabliſh Men in the ways of the Lord, and ſo to prevent their inconſtancy, reſembled by the uſe of the Nails.

Next, There is a deſcription of the Diſpenſers or Preachers of this word, they are called the Masters of Aſsemblies, or Collections p. 566as the word is, not as if they had any Magiſterial or Lordly Power and Authority over the Lords People aſſembled, to injoin any thing of their own, but becauſe they preſide in publick Worſhip, and direct the Lords People how to manage it aright.

Thirdly, There is held forth the Authority of the Truth, as being given from Chriſt, as alſo the Authority and Subordination of all the Preachers thereof to him, for theſe words which are given &c. may be referred both to the words of the Wiſe which have the forementioned effects, and to the Maſters of Aſſemblies, both theſe being given from One Sheep-herd, the Lord Jeſus Chriſt, who was frequently made known to the Church of old by that ſtile Ezek. 34.23. and 37.24. Iſai. 40.11. and who only hath power to make Laws, and appoint Officers in the Church Iſai. 33.22.

Hence Learn. 1. Theſe Miniſters who do ſincerely aim at the edification of the Lords people, and ſucceſs of his Truth among them, will not only commend the Truth as delivered by themſelves, but they will alſo commend it, as it is delivered by all others who are ſent and qualified for that end, it will be their pleaſure to ſee the Truth ſucceſsful and efficacious in the hands of any faithful Miniſter, and they ought to expreſs the ſame to the people, leaſt in commending that Truth only which themſelves Preach, they may ſeem to be ſeeking their own eſteem, and undervaluing others, and ſo may prejudge the Truth: Therefore doth Solomon here, no leſs highly commend the Truth delivered by any that are truly Wiſe, than he did commend it before as delivered by himſelf in this Book, and others of his Writing, the words of the Wiſe are as Goads.

2. As every Man naturally hath beſide his impotency for what is good, much Slowneſs, Backwardneſs, and Unwillingneſs to draw in Chriſts Yoke, to put forth the power he hath in his duty, and to call for that which God is ready to give p. 567him; So the Word of the Lord faithfully Preached, and accompanied with his Bleſſing, will give Men no eaſe in their ſecurity, and neglect of neceſſary duties, but will be ſtill Goading them thereunto, by ſerious Exhortations, and Obteſtations though they ſhould ſpurn againſt their Teachers, by ſevere Threatnings if they continue Lazy and negligent, it will leave wounds in their Conſciences. Act. 2.37. It will divide between the Joints and Marrow, that they may be forced to fly to Chriſt the good Samaritan, that He may pour Oyl in their Wounds; and by ſolid refutation of their errours and miſtakes, it will cut them ſharply Tit. 1 13. For this efficacy of the word faithfully Preached, and accompanied with the powerfull Bleſſing of the chief Sheep-herd, is here ſet forth under this ſimilitude, the Words of the Wiſe, are as Goads.

3. When People are ingaged to Chriſt, and in ſome meaſure eſtabliſhed in the Truth, and at their Duty, they are prone to make defection therefrom: And therefore the Word ſerves to faſten them to Him, to confirm them in the Truth and in their Duty, to unite them among themſelves by Love, that they may not be henceforth Children toſſed to and fro with every wind of Doctrine, diſtracted from Chriſt by their Idols, or rent one from another, by Schiſms and Diviſions: And conſequently Chriſts Miniſters ſhould not ſlightly paſs the preſſing of their Duty, but by earneſt preſſing of the Truth, and frequent inculcating of their Duty by Scripture Arguments and Motives, ſhould drive home the ſame, as a Nail in a ſure place, that ſo what they deliver may be as Nails faſtened.

4. As the Lord hath appointed that there ſhould be Meeting-places for his People to Aſſemble themſelves together in, for upholding his viſible Glory before the World, the mutuall upſtirring of his people in his ſervice, and that the ſame Word and Ordinance may do good to many at once, from which Aſſemblies none of his people ought to withdraw themſelves Heb. 10.25. So his pubick Miniſters ought to be the principal p. 568Actors in the Worſhip performed there, they ought to ſee that theſe Aſſemblies be frequented, that order and decency be kept in them, that the Worſhip be rightly managed, and all things done in the Houſe of God, according to his own command, in which reſpects Miniſters are here called the Maſters of Aſſemblies.

5. Jeſus Chriſt is the only One (or chief) Sheep-herd of the Flock, who alone hath power to perſwade, and lead the ſame in the paths of Righteouſneſs, by the ſtill runing Waters Pſal. 23.2.3. who will deal tenderly with the weak Lambs, and the Sick of the Flock Iſai. 40.11. and who only hath laid down his Life, for His Sheep, for He is here called that One Sheep-herd.

6. Then only the Truth hath the forementioned effects when Chriſt is the Diſpenſer of it, by the Power of His own Spirit conveying it thorow His ſent Miniſters to His People, and therefore none ſhould take upon them, publickly to deliver the Truth, but they who are given to the Church from Him: Truth ſhould be both delivered and received, as that which is given from him, Miniſters ſhould beware of delivering any thing but what they are ſure they have received from Him, and people ſhould try both whom and what they hear, for both of the perſons and of the words which have the forenamed effects, this laſt Clauſe may be underſtood, which are given from one Sheep-herd.

Ver. 12. And farther by theſe, my Son, be admoniſhed: of making many Books there is no end; and much ſtudy is a wearineſs of the Fleſh.

THe third Article of the Concluſion of this Book contains an Exhortation to the right uſe making of the whole, as ſufficient to admoniſh Men of their Danger and Duty, wherein all other Writings come ſhort; and in preſſing this, he doth First, Take up every Hearer under that very warm and p. 569loving Relation of a Son, that ſo he may gain the better acceptance to his Meſſage.

Next, He ſhews the principal uſe to be made of the things he had Written, and not of theſe only, but of all the Words of the Wiſe commended in the former verſe, that is of every meſſage of any ſent Miniſter of Chriſt, to wit, that by theſe Men ſhould be admoniſhed, the word ſignifies to be Inlightned, that is informed, and conſequently (according to the ſenſe of our Tranſlation) made Cautious and wary that they miſtake not in ſo great a matter as this, the diſcovery of the neareſt way to their true Happineſs.

Thirdly, He preſſeth this by two Reaſons. The 1. Is in theſe words, for in making many Books there is no end, which cannot be underſtood of the Writting of many Books like this in hand, to wit Books of Scripture, ſeing after Solomons time there behooved to be many Books of this ſort made, for ſo he ſhould ſeem to have condemned the Writting of more Scripture, and likewiſe there is an end put to the making of Books of that ſort, by cloſing theſe Books with a Curſe upon any that ſhould add to them Rev. 22, 18. but the meaning is, that if Men do not ſatisfy themſelves with that light, and theſe admonitions which are held out in this Book, and other Scriptures, they will become vain in their Imaginations, and every Man will fancy a new and nearer way to Happineſs than another, and out of his boundleſs deſire of vain Glory, will make no end of his Enquiry, but will ſpend the beſt of his time and ſtrength to vent his own Notions, and commend his vain Imaginations about the way to true Happineſs, and to confute others (as it is clear natural Men of the moſt refined Wits have done in many written Volumns) and conſequently it is clear he doth not condemn the Writting or ſtudy of other Books beſide the Scripture, providing they be Conſonant thereunto, but only of ſuch as oppoſe the Scripture, in ſo far as they pretend to point out a way to Happineſs contrary to what is held out therein, p. 570by the ſtudy whereof Mens Souls can never have true reſt nor quietneſs, till they cloſe with ſuch Truths as are held forth in this Book, which are as Nails fastened by the Maſters of Aſsemblies, fixing and eſtabliſhing the Hearts of thoſe that receive them, concerning this main Querie, where their true Happineſs is to be had. 2. The ſecond reaſon is, that much ſtudy is a wearineſs to the Fleſh, he ſpeaks of every Study oppoſite to the Study of the Truth formerly commended, and the meaning is, that he who will apply himſelf to any other Study for attaining to true Happineſs, may well weary his Fleſh, he ſhall do no more good to himſelf, he ſhall bring no true profit, or ſatisfaction to his Soul, and therefore it is the part of every Child of Wiſdom, to apply himſelf to the making uſe of theſe Truths formerly commended.

Hence Learn. 1. When Miniſters have held forth Light, and given warning to People concerning their Duty and Danger, they muſt be very earneſt with them, to admit and make uſe of the ſame, and muſt not think themſelves ſufficiently exonered to have held forth Light, and given warning to people, unleſs they do their outmoſt to prevail with them to make uſe thereof: For ſo doth Solomon here, after clear Light held forth concerning Mens Duty, and warning given of their Hazard in caſe they neglect it, he is moſt ſerious with them to make uſe of his pains, farther by theſe, my Son, be admoniſhed, or enlighened.

2. This is the perfection of Scripture above all other Writings in the World, that every part of it which hath been by any Pen-man delivered to the Church, doth contain a perfect rule of Faith and Manners, ſo that no other Writtings beſide, or contrary to it, are neceſſary for ſupplying the defects of it: For Solomon here ſuppoſes that what he and others of the Lords Servants who lived before and in his time had Written (though then there was but a ſmall part of Holy Scripture delivered to the Church) was ſufficient to Admoniſh Men of their Duty, and p. 571Hazard, in order to their true Happineſs, while he ſaith by theſe, my Son, be admoniſhed.

3. In the Study of the Scripture Men ſhould not aim at their Comfort only, but mainly that they may receive clear Information and warning of their Sin and Hazard, the true remedy thereof, and the way to attain to it: For this is one main uſe to be made of this Book, and conſequently of the reſt of Scripture, by theſe be Admoniſhed.

4. Though ſome of the Hearers of the Goſpel be ſtrong Men in compariſon of others who are but Babes 1 Job. 2.13.14. yet all of them ſhould come as Children to hear the Lords Mind with meekneſs and ſubmiſſion to the Reproofs and warnings of the Word, with Love to their Teachers, deſiring the ſincere Milk of the Word from them: And Miniſters ſhould put on Bowels of Fatherly affection toward the people with whom they deal: Therefore doth Solomon here, ſpeak to every Hearer as a Son, by theſe, my Son, he Admoniſhed.

5. Men are naturally ſo tranſported with a deſire of Vain Glory, eſpecially that which they affect to have by their Wiſdom Joh. 11.12. that while they have time or ſtrength, they will never make an end of ſeeking out many Inventions▪ whereby to attain to their imaginary Happineſs, after they have Writren one Book to ſhew themſelves Wiſe in the diſcovery of the way to Happineſs, they will ſtill begin another: And yet ſo empty are all the Creatures, and courſes that natural Men can take about them, that till men betake themſelves to that new and living way to Happineſs which the Scripture reveals, they will meet with nothing but endleſs Labour and continual diſappointment, without any true ſetling or quietneſs to their minds: For Solomon ſpeaking of their Writtings who miſtake the Scriptures way to Happineſs ſaith, of making many Books there is no end.

6. Though the Study of ſaving knowledge may prove weariſom to the Fleſh, partly by Reaſon of our Dulneſs, and unacquaintance p. 572with the grounds of conſolation, and confidence of ſucceſs; and partly becauſe the Lord will have the wearying of the Fleſh in that Study, a mean to promove mortification, and to divert the Heart from ſinful delights, yet that ſtudy is ſweet of it ſelf, and is the very reſt and refreſhment of the Soul, yea it is Health to the Spirit, and Marrow to the Bones, and in compariſon of it all other Studies are ſpending and weariſom even to the Fleſh: For, this ſtudy muſt be reſt and ſweetneſs, ſeing it is of other Studies only that Solomon affirms this, much Study is a wearineſs to the Fleſh.

Ver. 13. Let us hear the Concluſion of the whole matter, fear God, and keep his Commandements, for this is the whole duty of man.

HEre is the laſt Article of the Concluſion of this Book, containing the ſumm of Solomons Scope in the whole, eſpecially in theſe directions which he had given for attaining to true Happineſs. And this ſumm he doth firſt preſs upon his own Heart, and the Hearts of all others, and ſo Labours to faſten it as a Nail there, and as that which the whole purpoſe of this Book aims at.

Secondly, He Branches out this ſumm in two exhortations, The firſt is, to the Fear of God, which ſometimes in Scripture is put for the Whole Worſhip and Service of God, Iſai. 29.13. but being here diſtinguiſhed from the keeping of the Commandements, which comprehends all the Worſhip of God, it is to be underſtood of that inward Filial reverence and aw of God, which the Lord hath promiſed in the Covenant of Grace to put in the Hearts of his People, whereby out of a believing conſideration of the greatneſs and ſoveraignity of God Jer. 10.6.7. his goodneſs to them in Chriſt Hoſ. 3.5. eſpecially his proneneſs to pardon their failings Pſ. 130.4. they do depart from what they know offenſive to their Father Prov. 16.6. and p. 573aim at what is well pleaſing in his ſight Philip. 2.12. in humble confidence making uſe of Chriſts Merits to cover their Imperfections, and make them acceptable to God Pſal. 5.7. The Second Exhortation is to the keeping of his Commandements, whereby is not meant a legal perfect obedience, which Solomon knew to be impoſſible, he being ſo well acquainted with Original Corruption Eccleſ. 7.20.29 but a ſincere and conſtant aim at conformity to the will of God, without exception of any of his Commands, and that becauſe they are his.

And Thirdly, He preſſeth this Study by two Arguments, The First is, in this verſe, that this is the whole duty of man, or as the Words are in the original, this is the whole of Man, to wit his main task, or a compend of all that God requireth and worketh in his own, and wherewith they ſhould be wholly taken up all their Life-time, as they deſire to be truly happy here and hereafter.

Hence Learn. 1. It is neceſſary for Chriſts Miniſters that they have ſome certain Scope relating to the practice of the Lords people, at which they ſhould aim in all that they deliver unto them, and in the cloſe of any diſcourſe or part of their pains, they ſhould labour to leave ſome impreſſion thereof as a Nail faſtened in their Hearts: For ſo doth Solomon here ſum up his Scope in this Book, and labour to fix the ſame in the Hearts of all men, let us hear the Concluſion of the whole matter.

2. Whatever duty Miniſters preſs upon people in order to their peace and Happineſs, they ſhould imprint the ſame upon their own Hearts, and become Learners of theſe Leſſons they hold out to others, not binding heavy Burthens upon Mens Backs which they touch not with one of thir Fingers: For Solomon here makes himſelf a Hearer and Learner of his own Doctrine, while he ſaith Let us hear the Concluſion of the whole matter, fear God, &c.

3. No Man will ever be ſuch a proficient in the Study p. 574of the fear and obedience of the Lord, as that he will not need to Learn more, and to advance in that ſtudy: For, Solomon was now near the cloſe of his days, and at a good degree of perfection in that ſtudy, and yet he incites himſelf, and thoſe who are fartheſt advanced, to greater progreſs herein, fear God and keep his Commandements.

4. They that would ſee good Days and live in the Light of the Lords Countenance, muſt Learn to be in his fear all the day long, intertaining the Faith of his Greatneſs and Goodneſs, that ſo they may be kept from theſe things which impede their fellowſhip with him, in which their felicity conſiſts: For, while he ſums up his directions for attaining to true Happineſs, which he had proven impoſſible to be found in things Earthly, and only to be had in fellowſhip with God reconciled in Chriſt, he gives this for one principal part of that ſum fear God.

5. Mans true Happineſs is only to be found in keeping of the Commands of God, he cannot expect a ſweet meeting with God, Iſai. 64.5 nor the comfortable manifeſtations of his Love Joh. 14.21.23. but in that way, for this is the other part of the ſum of his directions for attaining to true Happineſs which conſiſts in Communion with God, keep his Commandements.

6. The fear of the Lord is the root and principle of all right obedience to him, without which Men cannot act or move acceptably in any commanded duty: Therefore he preſſeth the Study of the fear of God in order to acceptable obedience, Fear God and keep his Commandements.

7. Where the fear of God is in the Heart, there will be alſo a care of keeping his Commands manifeſted in the practice, and that fear will evidence it ſelf by ſome endeavour after a ſutable walking to his Commands: For the keeping of the Commandements here preſſed, may be looked on as the evidence and fruit of the fear of God, Fear God, and keep his Commandements.

p. 5758. However Men that ſeek their Happineſs in this Earth do look upon the Study of the fear and obedience of the Lord, as no part of their buſineſs in order to the attaining of their fancied Happineſs, but rather an impediment in the way to it Mal. 3.14. yet this ſame Bleſſed Study is the great end for which man was made, the only ſtudy that is worthy to have his Spirit wholly Exerciſed about it, ſo as all his other Studies ought to be ſubordinat to this: And the conſideration hereof ſhould be a ſtrong motive to put him to it, as is imported in this Reaſon; For this is the whole duty of man.

Ver. Laſt, For God ſhall bring every work into Judgement, with every ſecret thing whether it be good, or whether it be evil.

THe laſt Reaſon whereby he preſſeth this bleſſed Study of living in the fear and obedience of the Lord is taken from the certainty and exactneſs of the laſt Judgement, at which time, both Mens more open and viſible actions, and their more ſecret plotts, and cloſeſt contrivances, of what ſort ſoever whether good or bad, ſhall be brought ſorth, to receive ſentence, Reward, or puniſhment according to their nature: And therefore they that deſire to be truly happy here and hereafter, would leave off the purſuit of Earthly Vanities and ſinful delights, and apply themſelves to this Study, to fear God and keep his Commandments, which is the whole duty of Man.

Hence Learn. 1. The beſt of Gods Children may have their Hearts ſometimes ſo hardned, and ſo averſe from his fear, and the duties of new obedience, that they had need to have that dreadful day of Judgement repreſented to them, as one of the Goads formerly mentioned, to keep their Hearts in aw, and to excite them to their Duty: For this Reaſon is held out as uſeful to be conſidered by all that deſire to be truly happy, and as that whereby Solomon preſt upon his own Heart the p. 576ſtudy of living in the fear and obedience of the Lord: For God will bring every work into Judgement, &c.

2. So exact will the laſt Judgement be, that no action or purpoſe of Men ſhall eſcape the Cogniſance and Sentence of the Judge in that day, their publick Sins ſhall then be publiſhed to all, and their ſecret Sins, even theſe of their Hearts, which they have gotten altogether hid from the Eyes of the World, and which they ſtudied along their Life to hid them from their own Conſciences, by neglecting to ſearch them out, and Mourn for them, ſhall then be laid open; the conſideration whereof, ſhould deter Men from ſecret Sins: For (ſaith he) God will bring every work into Judgement with every ſecret thing.

3. Although the beſt actions of the Godly conſidered in themſelves, cannot abide the Tryal of Gods Judgement Pſal. 143.2. by reaſon of the ſinful mixture which is in them, Iſai. 64.6. And ſo they ſhall not come into Judgement or Condemnation Rom. 8.1. yet as they are perfumed with Chriſts merits, and made perfect by him, in whom Believers are compleat Col. 2.10. they ſhall be brought forth to Judgement to receive the reward of Grace which the righteous Judge ſhall give in that Day: For (ſaith he) every work ſhall come into Judgement, whether i… be good &c.

4. All the evil actions of Men which they now refuſe to look upon, that they might Mourn, and make uſe of the Blood of Chriſt for cleanſing of them, ſhall in that great day be ſet in the light of their Countenance, and made patent for their ſhame and terrour before Men and Angels, that they may receive for them deſerved Wrath to the outmoſt: This ſhould be conſidered by Men when they are tempted to Sin, and by ſecure impenitent Slighters of their former Wickedneſs; For, God will bring every Work into Judgement, whether it be good, or whether it be evil.

5. That laſt ſolemn action of the laſt Judgement, which will be in a manner between Time and Eternity, deſerves p. 577Mens moſt frequent and ſerious cnſideration, without which Men will never get their Hearts alienat from purſuing periſhing Vanities, and Sinful Delights as their chief good, nor engaged to the ſtudy of true Piety: For as both the Old and New Teſtament cloſeth with repreſenting to Mens Thoughts the laſt Judgement, and many particular Books of Scripture, ſo doth this Divine Preacher cloſe his Book with it, as that which ſhould be much in the thoughts of the Lords People, who ſhould live ſo as they may daily deſire to ſee this day, When God will bring every Work into Judgement, with every ſecret thing, whether is be good, or whether it be evil. Even ſo come Lord Jeſus.

FINIS.