wholly fruitless and without any profit at all vers 2 3. 3. The proof of this general Proposition 1. By mans mortality whereby he is quickly removed from the fruition of them whereas that which makes a man happy ought for ever to abide with him vers 4. 2. By the Instability of all other Creatures They come and presently they go and are never in a fixed condition If comeing they make happy then departing they leave miserable again By which imstability of the creatures being themselves continually unsatisfied is implyed 1. Their weaknesse to minister satisfaction to so noble a creature as man vers 5 6 7. 2. The restlesse and fruitlesse Labour which is taken in seeking satisfaction fâ—om things which only affect the sences since the Eye is not satisfied with seeing nor the ear with hearing vers 8. 3. By the continual Vicissitudes and returns of the same things which having failed once yea often before are never likely to afford further supplyes then already they have done which indeed are none towards the happinesse of a man And therefore except they can minister some new matter â—f satisfactâ—on to the soul which was never found in them before and which indeed they will never do impossible it is but the same disappointment which others have met with must likewise befall those who shall from the same things seek for that which the wisest of men heretofore were never able to extract from them vers 9 10 11. 4. By Solomons own experience who by the dignity of his place by tâ—e inclination of his heart by the greatness of his wisdome and learning and by the abundance of his wealth was able to go as far as any other man could in this enquiry after true happinesse and when he had set himself to make a most Critical and Accurate search into all things here below doth conclude of them all in general and of the most excellent of them all in particular namely of wisdome and knowledge That they are not onely Vanity and so unable to satisfie the Soul but are further Vexation of spirit as causing much grief and sorrow to that heart which is immoderately conversant about them Vers. 1. THe words of the Preacher the son of David King in Ierusalem These words are the Inscription of thâ—s Book setting down the Author thereof by his Parentage dignity and design in this writing The Author is prefixed as owning and avowing the doctrine therein contained His dignity is added to set on the drift and scope of the Book the better A King Such a King the son of David so piously educated 1 Reg. 2.2 3. 1 Chron. 28.9 Prov. 31.1 so solemnly by God selected and separated to that Honour 2 Sam. 7.12 15. 2 Chron. 1.1 so admirably endowed with inward wisdome whereby he was fitted as in special for the work of Government 1 Reg. 3.12 28. so likewise for all natural and moral inquiries 1 Reg. 10.3 1 Reg. 4.29 34. So rightly furnished with all outward means to further such an inquiry 2 Chron. 9.22 so fixed and wholly taken up with it sometimes vitiously taking his fill of outward pleasures 1 Reg. 11.1 sometimes critically purposely setting himself to extract the quintessence of all sublunary perfections Eccles. 1.17 and lastly being instructed by God an inspired person and called out to publish this as a Preacher of so necessary a truth to Gods people In all these respects there is much Authority added to what the Wise man delivers in this Book and he doâ—â— hereby excite the attention of the people thereunto as unto the words of a penitent Convert and of a wise holy and potent Prince The words of the Preacher Some read it as a proper name the words of Koheleth son of David and so would have it to be one of the names of Solomon as Jedidiah 2 Sam. 12.25 Lemuel Prov. 31.1 It is usually out of the Greek rendred Ecclesiastes or the Preacher as if Solomon had publickly delivered it to the Congregation as we find sometimes Kings and extraordinary persons have spoken to the people in their Church assemblies 1 Reg. 8.1.12 But it seemeth chiefly to signifie Solomons repentance and re-uniting himself to the congregation of Gods people from whence by his idolatries and other apostasies he had departed and so the sense is The words of the soul or person congregated or gathered unto the Church or congregation of Saints Ps. 89.6 viz. of the son of David King in Jerusalem Some were not to be admitted into the congregation at all Deut. 23.3 Nehem. 13.1 and others by idolatry and apostacy did shut out themselves from the assemblies of the Saints by joyning themselves to other gods Now here Solomon doth by solemn and serious repentance return into the bosome of that congregation from which by his idolatry he had departed and turned his heart from the Lord God of Israel 1 King 11.9 And doth therein and thereunto declare the vanity of all other waies save only the fear and worship of the Lord unto true happiness And herein he imitateth his father David whose name is haply here for that cause mentioned that as David being converted did publish his repentance unto the Church in that solemn penitential Psalm Psal. 51. So his son having fallen from his integrity did take the same course to give glory to God in the great congregation Psal. 40.10 and to make known his repentance to all the Church that thereby he might glorifie God and strengthen his brethren Whence he frequently in this book giveth himself this title as of a penitent convert Chap. 1.12 7.29 12.8 9 10. The word is a Participle or Adjective of the feminine gender yet joyned here to a verb masculine as elsewhere to a verb feminine Chap. 7.27 There because of the grammatical congruity Here with relation to the person thereby signified They use to supply the sense with the word nephesh soul which is mentioned presently after it Chap. 7.27 28. and so that word is elsewhere supplyed 2 Sam. 13.29 so where it is said Gen. 49.6 My glory be not thou united unto their assembly the Noun is masculine the verb feminine to signifie that by glory the same was to be understood in that clause which was expressed by the feminine Noun the soul in the former clause and so glory seems elsewhere to signifie the soul of a man Ps. 30.12 If it be inquired what may be the cause why Solomon doth not prefix his proper name to this Book as to the other two of the Proverbs and Canticles Though it be not necessary to be curious in questions of this nature yet this may be inoffensively conjectured 1. That he seems hereby to intimate That by his former sins he had as it were forfeited his name of Peace and so we find that by reason of those his sins God stirred up adversaries against him 1 King 11.14 23. 2. To note his sincerity who now chose to be known rather by the name of
therefore that God must manifest them in his righteous judgement or by his word unto themselves and make them know their own natural vileness and that they are as to outward respects but as the beasts that perish Psal. 49.20 as Psal. 82.6 7. ye are Gods by office but ye shall die like men so here men by reason by power by dignity But ye shall die like beasts Others thus That they might clear or purge God when he judgeth them and shall make them see that they lived like beasts Psal. 51.4 Others that God indeed hath chosen and advanced them to dignity but by what is seen and doth outwardly appear of them they are by their cruelty and injustice no better then beasts as Mic. 3.3 Zeph. 3.3 That they themselves are Beasts Heb. A Beast Or that these are as a Beast to those or as a beast to one another the singular number is put collectively they act the part of all kind of hurtful beasts one towards another so Christ called Herod a fox Luk. 13.32 and the hypocritical Jews vipers Luk. 3.7 See Psal. 22.12 16. 10. 57.4 2 Tim. 4.17 Ps. 80.13 Ezek. 22.27 Jer. 5.6 Psal. 68.30 Amos 4.1 Mat. 7.6 2 Pet. 2.22 Ezek. 2.6 Some render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Secundum rationem humanam and thence infer that Solomon speaketh here according to the judgment of carnal and corrupt reason and under a Prosopopoeia doth deliver the judgment of Atheists and Epicures touching the mortality of the Soul and the total parity of condition between men beasts in regard of mortality who thence allow themselves in all kinds of violence oppression and luxury and so they understand all that follows to the end of this Chapter to be spoken as in the person of an Epicure and Atheist The same events happen to man and beast their end the same their original and matter the same their senses breath notions the same their soul alike earthly for who knows that mans goes upward more then a beasts and therefore it is equal that they should live sensually without fear or care for the future as beasts do But the necessity of such a sense doth not appear since the wise mans purpose here seemeth to be no other but to humble the highest of men as in the former words by consideration of Gods Judgement over them so in these to the 21. verse by the consideration of their own mortal and earthly condition wherein as to many particulars they agree with the brute beasts for he speaks not here of mans immortal or heavenly Condition but throughout this Book the Scope is to shew the vanity of earthly things and of humane actions in order unto things under the Sun which vanity is by no means to be remedied but only by the fear of God The vanity of all the honours and labours of this life he here discovereth by the equal condition in mere outward respects between men and beasts V. 19. For that which befalleth the sons of men befalleth beasts even one thing befalleth them For as for the Event of the sons of men and for the Event of beasts one Event is to them both Psal. 49.10 as the one dieth so dieth the other Or as is the death of the one so is the death of the other Chap. 2.15 16. they have all one breath They draw in and out the same air by the same kind of vital organs mans breath is in his nostrils as the breath of beasts Isa. 2.22 Job 27.3 4. Gen. 2.7 He speaks not of the soul of man but of Animal and vital breath which is common to both Ezek. 37.5.10 So we read of the common provisions which God makes in regard of this life for beasts birds fishes and men and the common fate which attends them all Psal. 104.11 12 14 15 21 23 27 30. so that a man hath no preheminence above a beast In outward respects without piety to raise him above a mere corporal and sensual use of them nay in many outward things beasts have the preheminence some more strength others more agility some more exquisite senses others longer life most more healthy more hardy able to work more able to bear and endure more then man for all is vanity All equally vain and mortal V. 20. All go into one place all are of the dust and all return to dust again As they agree in one vital principle so are they subject to one Law of mortality their original in regard of bodily constitution the same and by dissolution their condition in regard of bodies the same Gen. 3.19 Job 34.15 Psal. 22.16 We must still remember that he speaketh of mans mere natural condition as he is under the Sun Otherwise in regard of mans future condition his body is again to be raised and brought to Judgement V. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast which goeth downward to the earth It is true indeed there is a future happiness belonging unto men who have immortal souls which beasts have no right unto nor are capable of The soul of the one goes upward Chap. 12.7 Luk. 18.22 Act. 7.59 whereas the souls of beasts perish But no man can by sense discern the ascent of the one or the descent of the other and Solomon speaks not of mans future celestial happiness in this Book but of the vanity of all outward things without true piety to satisfie the heart of man while he is under the Sun As for the other celestial happiness it cannot be discerned by a natural disquisition but is revealed in the word unto a few 1 Cor. 2.9 11. V. 22. Wherefore I perceive that there is nothing better then that a man should rejoyce in his own works He repeats his former conclusion Chap. 2.23 3.13 from these vanities since there is so little difference in outward things between a man and a beast therefore to remedy this vanity he is in the fear of God while he liveth to enjoy with cheerfulness and contentment his own labours for that only which he so doth enjoy is his own portion and not to trouble himself with thoughts or cares for the future since being gone he hath no more share in them nor knowledge of them for who shall bring him to see what shall be after him If he hâ—ard them up for others and use them not himself what good will he have of them when he is gone Who can foretell him what use shall be made of them what good shall be done with them therefore let him take comfort of them himself before he die Chap. 5.18 CHAP. IV. HAving shewed the vanity of oppression and injustice in those who are in place of power and judgement who carry themselves like beasts to their brethren and must themselves die like beasts un-desired un-lamented He sheweth further in this Chapter divers other vanities which are consequents upon oppression and misgovernment both in persons oppressed
8. 2. By vindicating the truth of his doctrine therein and in other his Writings by arguments 1. From the Pen-man of them His Piety he was a penitent Convert His wisdome His fidelity in teaching the people His diligence in seeking out choyce matter to teach them His success in composing many excellent and profitable Sentences for their furtherance in Piety Vertue and Prudence vers 9. 2. From the Quality of the doctrine which he taught which he commendeth 1. Absolutely and for it self in regard 1. Of the pleasantness 2. The uprightness 3. The truth of it vers 10. 4. The Efficacy of it set forth by two similitudes of goads and of nailes 5. The Authority of it 1. In regard of the office of those who dispence it they are Masters of the Assemblies 2. In regard of the great Shepherd of the sheep by whose Spirit it was revealed vers 11. 2. He commendeth it Comparatively from the Vanity of all other studies and learning without this All other Books are made without end or number and read without Satisfaction or Content by these a man may be admonished by others he can be onely wearied vers 12. And having thus demonstrated the Doctrine he had in this book delivered he closeth the whole with a most grave and solemn conclusion containing 1. A summary abridgment of the means of perfect Happiness and Tranquility of mind in two words fear and obedience fear of God in the heart as the root Obedience to his Will in the life as the fruit of that holy fear vers 13. 2. A strong Motive thereunto drawn from the future Judgment upon which and that final sentence of Absolution or Condemnation then to be pronounced the everlasting Happiness or Misery of Man standeth vers 14. He will bring every work to Judgment therefore keep his Commandements He will bring every secret thing to judgment therefore fear him and sanctifie him in your hearts Vers. 1. REmember now thy Creator in the dayes of thy youth while the evil dayes come not nor the years draw nigh when thou shalt say I have no pleasure in them Remember We are naturally apt to forget God and not to retain him in our knowledg but to live as it were without him Psal. 10.4 5. Ephes. 2.12 and this most of all when Earthly and Sensual objects draw the heart with a stronger attraction therefore the Wise man having disswaded young men from youthful lusts doth here exhort them as a necessary means thereunto to Remember their Creator To set the Lord alwayes before their eyes Psal. 16.8 to be in his fear all the day long Prov. 23.17 To compose themselves unto his service to keep in memory to hold fast to ponder and stir up the thoughts of him and desires towards him in their hearts 1 Cor. 15.2 Tit. 1.9 Prov. 4.4 Luke 8.15 Deut. 11.18 Psal. 119.11 Luke 2.51 This Remembrance imports love desire obedience Verba notitiae connotant affectus Psal. 119.55 Isa. 26.8 9. We find Two Psalms amongst Davids with this Inscription To bring to Remembrance so careful was he not to forget the dealings of God with him Psal. 38.1 70.1 for this purpose were Sacraments instituted Exod. 12.42 1 Cor. 11.24 Feastivals ordained to keep alive the memory of mercies Esth. 9.27 28. Stones and Monuments erected for â—he remembring of Gods goodnesse Josh. 4.6 7. the Law wrâ—tten on door-posts fringes frontlets to be kept ever in mind Deut. 6.7 8 9. for this purpose God hath appointed his Ordinances and given his Spirit to his Church to put them in remembrance 2 Pet. 1.12 1 Tim. 4.6 Joh. 14.26 thy Creator This word includeth many reasons why God ought to be remembred and served by us 1. He made us and not we our selves and we owe our service to him from whom we receive our Being Psal. 100.2 3. Remember he made all things for himself we are of him therefore we must live to him Prov. 16.4 Isa. 43.21 Rom. 11.36 14.7 8. 2. He made us after his own Image to know him and to have special interest in him and acquaintance with him and being made like him we are the more obliged unto his service Eph. 4.23 24. 3. By that Power which created us we are continually preserved if he withdraw it we presently perish In him we live and move and have our being The more vigour and strength we have the more sensible we should be of that Divine supportance which continueth it unto us Act. 17.27 30. Psal. 104.28 29. 4. He who hath power to create hath power to destroy and he will shew the same Almighty power in destroying those who live not suteably to the ends of their Creation 1 Sam. 2.6 8. 2 Thess. 1.9 This creating power of God should teach us to fear him Jer. 5.22 in the dayes of thy youth The choicest time of thy life Lam. 3.27 Prov. 22.6 2 Chron. 34.1 2 3. 2 Tim. 3.15 Psal. 119.9 therefore God required that the first ripe fruits should be dedicated unto him Exod. 23.19 and the first born Exod. 22.29 And his sacrifices he would have to be young Exod. 12.5 29.1 Lev. 4.3 We enjoy mercies in our youth therefore we should do duty in our youth we expect eternal life from God therefore we should not withdraw any part of our temporal life from him He requireth to be served with all our strength therefore we may not put him off till our strength is gone before the evil dayes come c. If thou wilt have God to pity and help thee in thy evil dayes thou must serve him in thy good dayes The dayes of old age are called evil dayes aetas mala in Plautus because they bring many pains and troubles along with them vitae hyems the Wâ—nter of our life as Solon called it nam res plurimas pessimas cum advenit affert As the dayes of youth are called aetas bona in Cicero and aetas optima in Seneca Because then nature is strong and vigorous and doth most fully enjoy it self Thine old age will bring evils enough of its own Do not thou bring upon it the bitterness and burden of all thy youthful follies repentance is a hard work when thy sins are fewer and thy strength greater When infirmities bend thy back do not keep thine iniquities to break it Since the dayes of old age will be evil dayes Lay up as many graces as thou canst to sweeten it as many comforts as thou canst to strengthen thine heart against the evils of it Gather in Summer against such a Winter as this Prov. 10.5 That old age may not be to thee an evil age but as it was to Abraham a good old age Gen. 25.8 And the years wherein thou shalt say I have no pleasure in them This seems to be added as an aggravation of the evil of those evil dayes that if they be lengthened into years yet all that while a man can finde no matter of pleasure or content whole years together shall
meaner men Let not thy pitcher and thy wheel take thee off from minding the things of another and a better life Others carry on the Allegory making these things figurative and elegant expressions of death and of those evils which immediately forego it to wit the dissolution of those parts which are most vital for death as in the storming or battering of a Garrison doth first break and weaken the out-works the bodily limbs and outward senses and and after that sets upon the in-works and the Vitals He here compareth Life unto a Fountain or Well out of which men draw water with a Cord a bowl or bucket a pitcher and a wheel And as when these are broken we can draw water no more so when the Vital parts are decayed there is no hope longer to draw life into the body which is the Cistern This Life he compares for the pretiousness of it unto silver and gold for the weakness and fragility of it unto a pitcher and for the inâ—â—ability and unsetledness of it unto a wheel Now besides this general proportion between life and these things as the figures of it Interpreters do make the particulars here mentioned to answer unto some particulars in the vital parts of the body 1. By the silver Cord they understand the marrow or pith of the back continued from the brain as it were in a cord or string unto the bottom of the back-bones and for the white colour of it compared unto silver It may also be applyed unto all the other Sinews and Ligaments of the body which from the head as the Fountain convey sense and motion upon the other parts Hereby also may not unfitly be understood the chain and sweet harmony of the Elements and humors in the body which being preserved in its due proportion the body doth receive life from the Soul which is the Spring thereof but being once dissolved life presently faileth 2. By the Golden bowl they understand the Meninx or skin wherein the brain and vital powers thereof are contained as in a bowl Others understand the blood which is in the heart as in the pretious Fountain of life Schindler rendreth it Scaturigo Auri or aurea would have us thereby to understand the Law of God which is compared unto Gold but the word is elsewhere used to signifie a vessel Zach. 4.2 3. 3. By the fountain we may understand those principal parts from whence vital supplyes are drawn into the body as from the Head Sense and motion from the Heart spirits and heat from the liver blood 4. By the pitchâ—r and the wheel those Instrumental and subservient parts which from these convey those supplyes into the several vessels of the body as into a Cistern as the veins blood from the Liver the arteries spirits from the heart the Sinews motion and sense from the brain By all which we should learn to draw water of life out of the Wells of Salvation that out of our belly may flow rivers of living water through the continual supplyes of the Spirit of grace that all our springs may be in Christ and our life hidden with him in God Isa. 14.3 66.11 12. Zach. 13. 1. John 4.14 7.38 39. In the second Chapter Solomon had shewed us The many choice varieties of pleasure riches and other excellent outward blessings in which he had sought for contentment and in this Chapter he hath in a most elegant Allegory shewed us how quickly old age doth break them all and take away the comfort of them V. 7. Then shall the Dust return to the Earth as it was and the spirit shall return unto God who gave it The Dust that is The body to shew the Original of it Gen. 2.7 The weakness of it dust is the weakest part of earth Ps. 103.14 The baseness and vileness of it Job 4.19 Phil. 3.21 Gen. 18.17 Job 30.19 Our Original from the dust Our Return unto the dust should humble us and make us vile in our own eyes and should warn us to make haste to secure a better life before this be ended and not to put off the endeavours towards it unto old age which haply we may never attain unto and if we do will bring it self work enough for us to do Death is swift and uncertain Sin the longer lived in doth the more harden Repentance is not in our Call or command when we please and it is a work of the whole man and the vvhole life The vvork deferred vvill be greater the time to do it in vvill be shorter the strength to do it by vvill be less bodily infirmities vvill disable spiritual actions God vvill have less honour and service from us and vve shall have more sorrovv and less comfort Therefore remember thy Creator before the Dust return to the Earth vvhence it came And the spirit shall return unto God who gave it The Soul is called a Spirit to note the Immaterial substance of it and its original It came from him who is the Father of Spirits Heb. 12.9 Gen. 2.7 shall return unto God that gave it Ut stet Iudicio ante Deum That it may appear before his Tribunal to be judged as the Chaldee well paraphraseth the place As certainly as the body goes unto the dust so certainly the Soul returneth unto God to be judged The godly are translated into Paradise into Abrahams bosome into the condition of Just men made perfect Luke 16.22 and 23.34 Heb. 12.23 The wicked into the prison of disobedient spirits reserved there in Hell unto the Judgement of the great day Luke 16.23 1 Pet. 3.19 V. 8. Vanity of Vanities saith the Preacher All is Vanity As Mathematicians having made their demonstration do then resume their principal conclusion with a quod erat demonstrandum so here the Wise man having made a large and distinct demonstration That the Happiness of man doth not stand in Any or in All the Contents which the World can afford both in regard of their disproportion unto him and their discontinuance with him He doth hereby conclude his discourse 1. With a confident affirming what he had in the beginning undertaken to prove 2. With a strong and solid vindication thereof from any Cavils which might yet arise in the minds of men against it 3. With a positive Conclusion containing the sum of the whole Book and the right means unto true Happiness indeed V. 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 V. 10. The Preacher sought to find out Acceptable words and that which was written was upright even words of truth Here Solomon commendeth the doctrine taught in this Book 1. Because it was the doctrine of a penitent Convert for Repentance is an excellent means to discern and acknowledge spiritual truth 2 Tim. 2.25 James 1.21 2. Because he was indued with wisdome from God so that they came and sent from remote
Countreys to hear him 1 Reg. 4.30 31. 3. He used this wisdome aright he did not hide his talent in a napkin but being taught of God himself he also taught the people and being converted himself he sought to convert others and hereby shewed himself to be wise and a penitent indeed Ps. 51.12 13. John 4 28 29. Joh. 1.41 45. Luke 2.17 24.33 34 35. Prov. 11.30 4. Because he was exceeding considerate in the doctrine he taught he gave good heed unto it and weighed it in the ballance of wisdome He was exceeding diligent to learn of others and to study himself He was very perspicacious and judicious to select choice matter to teach the people 1 Pet. 1.10 5. Because he had been exceeding succesful in that disquisition and had composed many excellent and wise parables for instruction in piety vertue and prudence 1 Reg. 4.32 Whereupon he doth sixthly commend the doctrine he taught from the nature and quality of it 1. They were Verba desiderii pleasant delightful acceptable words such as would be worthy of all entertainment and minister solid comfort and refreshment to the hearers Psal. 19.10 1 Tim. 1.13 2. They were Verba Rectitudinis equal and right words not loose fabulous amorous impertinent which should satisfie the itch of the ear or tickle only a wanton fancy but they were profitable and wholsome words he did so seek to please men as that it might be unto edification and for their profit 1 Cor. 10.33 2 Tim. 3.16 words written to make men sound and upright Prov. 8.8 to make their paths direct and straight without falsenâ—sse or hypocrisie 3. They were Verba veritatis words of truth and infallible certainty which would not deceive or misguide those that should yield up themselves to the direction of them Psal. 19.9 Joh. 17.17 A truth which is sanctifying and saving Ephes. 1.13 and in these respects most worthy of our Attention and belief Many other books Solomon wrote besides those which we now have mentioned 1 Reg. 4.32 33. 2 Chron. 35.4 See Josephus Antiquit. lib. 8. cap. 2. Pineda de Rebus Solomonis lib. 3. Sixtus Senensis Biblioth lib. 2. V. 11. The words of the wise are as goads and as nailes fastened by the Masters of Assemblies which are given from one shepherd Before he shewed the Internal Quality of the doctrine taught in the Church here he sheweth the use vertue Efficacy and Authority thereof and that by Two excellent Similitudes First Of Goades sententious and concise parables and wise Sayings have a notable aâ—umen in them to stirre up the heart unto attention and to urge our sluggish affections forward unto obedience as the goad quickens the Oxe unto labour This is the nature of sound and spiritual doctrine it searcheth pricketh and extimulateth the hearers of it unto Duty doth not flatter any in their sins or security but rouzeth them up and awakeneth them Psal. 45 5. Isa. 49.2 Act. 2.37 Heb. 4.12 Shamgar with an Oxe goad slew sixe hundred Philistines Judg. 3.31 Such is the power of the word to mortifie our lusts and corruption Secondly Of nayles or stakes by which we are fastened and confirmed in our duties a Metaphor either from Smiths and Carpenters who fasten their work together with nailes or from Shepherds who fasten their hurdles and sheep-pens together with stakes fixed in the ground as likewise Tents were wont with cords and pins or stakes to be pitched Isa. 33.20 54.2 Isa. 22.23 elsewhere the word is compared unto an Hammer whereâ—y these nailes are thus fastened Jer 23.20 fastened by the masters of Assemblies Or planted and fixed so the Apostle compareth preaching unto planting 1 Cor. 3.6 and the Word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an implanted or ingrafted word James 1.21 Some read the words thus The words of the wise are as goades and as nayles fastned They are the Masters of Collections or the choycest and most principal Collections unto which no other writing is to be compared unto which all other learning is to be an handmaid to wait upon it to be subservient unto it thus they are a further commendation of the Scripture from the excellency and preeminency of them above all other writings Others thus As goads and as nails fixed quibus fiunt Coagmentationes or Collections so that the nails are the Masters of the Collections according to the former sense They who forsake the Word have scatter'd broken disjoynted discomposed minds and affections But the Word is of a knitting and uniting vertue Ephes. 4.12.13 14 15 16. Col. 2.19 Others by this expression understand those who did collect the doctrine of the Holy men of God and compose them in brief Summaries for the use of the Church such as were the servants of Hezekiah Prov. 25.1 like unto that Colledg of wise and learned men whom Justinian the Emperour imployed in gathering into one Body or Pandect the Abridgment of the civil Laws and likewise those Doctors and Pastours of the Church whose work it is to fasten these nails in the hearts of the people by their Ministery as Peter did in theirs to whom he preached Act. 21.37 These are all very sound mutual consistent senses which for substance agree in one end to shew the efficacy of the word The Authority whereof is confirmed by the next clause Which are given from one Shepherd Though the Collectors Expounders publishers of the word be many some Prophets some Apostles some Evangelists some Pastors Teachers yet the word it self hath its original from One principal Shepherd the great Shepherd of the sheep and Master of the house He by his Spirit inspired it and by the same Spirit assisteth his Ministers in the dispensation of it It is he that speaketh in them by them so long as they keep to their commission and deliver nothing to the people but the counsel of God and that which they have first received Christ is here as elsewhere called a Shepheard in pursuance of the Metaphor of goads and stakes whereby herdsmen drive their oxen and shepherds pitch their caules John 10.11 Heb. 13.20 1 Pet. 5.4 Hereby then is noted The Divine Authority of the holy Scriptures delivered by Inspiration unto the Pen-man thereof for the use of Church The Spirit of Christ being in those that wrote them 1 Pet. 1.11 2 Pet. 1.21 2 Tim. 3.16 2 Cor. 13.3 Heb. 1.1 2. 2 3 4. 12.25 And also the duty of Pastors to deliver nothing to the sheep of Christ but that which is his and which cometh from himself Jer. 23.22 Isai. 21.10 1 Reg. 22.14 Ezek. 2.7 Acts 5.20 20.27 1 Cor. Ezek. 3.4 1 Pet. 4.11 1 Joh. 1.1 V. 12. And further by these my sonne be admonished of making many books there is no end and much study is a wearinesse of the flesh And further The Learned do by this word joyn this verse unto the three former as an inference from them And some render it thus Quod
reliqum est that which remains as is the result of all this inquiry is this That since the Preacher was wise and faithful to seek out such acceptable words words of truth consonant to the doctrine of other wise men effectual as goads and nails delivered from the great and chief shepherd of the flock That I say which hereupon remains is this That thou my son be admonished by these words Others begin the ninth Verse thus And rather because the Preacher was wise c. and then here repeat it And rather I say by these be admonished rather by these doctrines of mine then by any other humane and vain writings Amplius his cave quaeras so Vatablus and quod plus est istis cave ab isto so Cajetan Whatever others say If they speak not according unto these words there is no wisdom in them and therefore no heed to be given unto them Isa. 8.20 These are the most excellent Monitors thou canst have from these thou maist most richly be informed and warned how to live Psal. 19.11 of making many books there is no end c. An argument to enforce the exhortation from the fruitlessness and vanity of other studies First There is no end of writing them one refutes what another wrote another vindicates what his adversary disliked If happiness were to be sought for in humane writings The Volums are so infinite the opinions so endless and various that it would be impossible for any man to find it out of them when a man had with much curiosity and continual reading wearied himself and pined his flesh away he would find it all an unprofitable and impertinent labour weariness to the body without any satisfaction to the mind Therefore let these words so few and yet so full be thy counsellors He that will not be admonished by those shall never be satisfied with any others He that refuseth the Wheat will be but choaked with the Chaff Well may we say unto this one Shepherd as Peter did Lord to whom shall we go Thou hast the words of eternal life Joh. 6.68 These only are the Writings which make us wise unto salvation and do furnish us throughly unto all good works 2 Tim. 3.15 17. others are usefull in their order These only are the Rule of faith and life V. 13. Let us hear the conclusion of the whole matter Fear God and keep his commandements for this is the whole duty of a man Or the whole end of the matter or the Summe and substance of the whole matter is heard The discourse of mans happiness which in this Book I have undertaken is at an end no more need be said of it The summe of all is comprized in these two words Fear God keep his Commandements this is all man needs to lead an happy life Let us hear the conclusion of the whole matter This is an Exordium to stir up attention I will in two words give you an Abridgement of all that can be said therefore take special heed to remember them The Verse begins with a great Letter in the Original which is as Buxtorf in his Tiberius notes to excite the more heed and attention the whole sum of the duty of man being contained in this short saying wherein he observeth the right order for first he begins with the internal root of all obedience and worship which is a filial reverend awful and loving fear of God and his goodness in the heart Hos. 3.5 Prov. 1.7 Secondly He proceedeth unto the fruit which groweth out of this root of filial fear love shed abroad in the heart which is an equal uniform constant universal observing of his Commandements of all of them without partiality of all of them as his in obedience to his authority in the acknowledgement of His Holiness in them and of his Dominion and Soveraignty over us keep His Commandements out of fear to displease him out of conscience to approve your selves unto him out of care to bring glory to his Name to testifie your thankfulness for his mercies and your conformity to his Will Thus to fear God and to keep his Commandements is the whole of man About this should he spend all the strength of his thoughts and cares This is the summe of all which man can after all his writing reading studying inquiring in order unto happiness attain unto This is the whole happiness of man or all the means which man can use to come unto happiness at the last This is the basis and bottom of all that perfection which man is capable of It is the whole duty of man and the duty of all men that will be happy Job 28.28 This necessarily takes in the Doctrine of faith in Christ because without him we can do nothing by faith in him the heart is purified to fear and love God and by that fear and love it is inclined to obey his Commandements 1 Joh. 3.5 Joh. 14.22 V. 14. For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil This is a strong motive unto fear and obedience If the Excellency of the Doctrine do not perswade let the Terrour of Gods Judgement drive unto duty Because he hath appointed a day wherein he will judge the world in righteousness Act. 17.31 2 Cor. 5.9 10. Rom. 2.16 14.10 with every secret thing It is the day of the Revelation of Gods righteous Judgement Hypocrisie shall be disclosed Sincerity shall be rewarded because nothing is hidden from him Heb. 4.13 All other things are vain but it is not vain to fear the Lord. They that do good their works will follow them into Heaven and they that do evil their works will hunt and pursue them into Hell FINIS