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
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
or worthy but grow weary of him and joyn themselves unto his Successor even of all those that have been before them Namely before the father and the son or successor which was second unto him The word before may signifie either in the presence of them i. e. who have been officers under them or done service and born allegiance to them 2 Sam. 16.19 1 Reg. 10.8 or else an antecedence in time unto them They who were before them did thus languish in their affections to the father and apply themselves unto the son They also that come after shall not rejoice in him i. e. In the son unto whom now they seem so zealously and with so much loyalty to joyn themselves not rejoyce That is they will be weary of him troubled with him wish themselves freed from him The verb negative by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import the Affirmative contrary unto it as is usual in Scripture Exod. 20.7 Prov. 17.21 Zach. 8. â—7 Rom. 4.19 This then is Hereditary to all people There is no End of it they can never be setled or contented with the present estate as they before did dislike the father in expectation of the son so they after will cast off the son in expectation of the grandchild and so it will be in all generations This is vanity and vexation of spirit This must needs be matter of indignation grief to Princes to see so much falseness and inconstancy in their people to see their Honour grow old decrepit with their bodies CHAP. V. THe Wise man having spoken of the vanity which attendeth on the very highest condition of men here below seems here to make a kind of digression and to go yet higher unto the consideration of that which principally concerns man in this Life to wit The worship of God This is the supreme Remedy of all the other Vanities and may seem here to be subjoyned as also it is in the end of the Book to that purpose to shew that though neither knowledge nor pleasures nor honours nor crowns can make men happy though it be beyond the sphere and activity of any Creature to administer compleat tranquility to the heart of a man yet even in this life a man may be happy by worshipping of God and Communion with him As if he should have said We have gone through the World and sought high there for satisfaction as ever any man could arrive even to Crowns and Thrones and yet have missed of it It remains therefore that we go higher yet before we can be truly happy and that is from the World to the Sanctuary from the Thrones of Princes to the Thrones of Grace from the Creature to God In whose service alone there is compleat felicity But besides this I take it the scope of the wise man is by way of Prolepsis or answer to a tacite objection to discover yet a higher and a stranger vanity than any he had spoken of before namely vanity in the worship of God not as it is in it self but as it is performed by vain foolish men They might say we do easily agree with you in all that you have said we know we must look above the Creatures if ever we intend to arrive at true Happiness Therefore what pains soever we take about things under the Sun yet we seek for our Happiness no where but in God and in his service Solomon now acknowledging the truth of this in the Thesis That the Worship of God is the true felicity of man in this life doth withall assure these men that they may put vanity in the very Worship of God and render that by their foolish and carnal performance wholly unprofitable to any such end yea there may be therein divers vanities vers 7. for discovery and avoiding whereof he prescribeth a solemn caveat to those who being convinced of vanity in the Creatures do go to God in his Worship to mend themselves This is 1. General relating to all parts of Gods Worship which is in our Approacheâ— unto God to look to our affections and to prepare our hearts to meet with him not resting in outward sacrifices which are but the oblations of fools who think they do well when in truth they do the contrary vers 1. 2. Particular in some species of worship 1. In Hearing which he saith must be done with Readiness with a docile and tractable spirit yielding up it self to the whole counsel of God vers 1. 2. In Prayer and speaking unto God where is first condemned a double Vanity Rashnesse of tongue Hastinesse of heart both enforced by consideration of Gods Greatnesse and of our own Vilenesse vers 2. Secondly prescribed fewness of words without vain and unnecessary babling and that because of Gods Majesty and the folly of so doing vers 3. 3. In Vowes which being once made are to be performed and that cheerfully without grudging or delay which doctrine he doth 1. prove 2. vindicate from shiftings and excuses He proveth it 1. By the the folly of the contrary course it argues a levity of spirit to dally and to be off and on with God who as he is constant himself in all his Promises so he expecteth constancy from us in all ours 2. By Gods dislike of such folly and falseness vers 4. Next he vindicateth it from a double excuse which men are apt to make 1. It was free for me to vow the thing was in mine own power therefore it is not so hainous a thing though I do fail because I was not bound to what I vowed till I had vowed it This he answereth That it had been better to have kept this Liberty still and not to have vowed then after vowes to resume Liberty when it is too late vers 5. 2. But I was mistaken there was an Errour in my Vow To this he gives a double answer and sets it on with weighty considerations First Look well before thou vow that thou do not bring a bond of sin upon thy self Suffer not thy mouth to cause thee to sin Secondly Take heed of pretending errour and oversight out of unwillingnesse to do what thou hast promised Say not that it was an errour For consider 1. Thou art in the presence of the Angel 2. Thou provokest Gods anger 3. The damage which by that anger thou wilt suffer he will destroy the work of thy hands disappoint thee in that benefit the preservation whereof thou didst aym at in excusing thy Vow 4. The folly of such vain excuses There is a vanity in all parts of Worship when undertaken by fools or wicked men the fools sacrifice vers 1. the fooles voyce vers 3. the fooles vow vers 4. Divers vanities in all this vers 7. Now having shewed the vanities in the carnal performance of Divine Worship he doth as he had done formerly in the other Vanities which he spake of before prescribe a Remedy of this also viz. The inward principle of all Right
137.6 but the heart of fools is in the house of mirth Though he may by poverty business or many other diversions be absent in his body yet by his good will he would have his share in every merry meeting his heart is upon pleasures and his love runs wholly that way so that he is amazed and overwhelmed through unpreparedness of heart when any sudden evil overtakes him 1 Pet. 4.3 4. 2 Pet. 2.13 14. Houses of joy we read of Isa. 32.13 Here then we are taught to moderate our selves in regard of outward pleasures because love of them is the character of a fool and of an heart estranged from God Job 21.12 13. Prov. 21.17 1 Cor. 7.30 1 Joh. 2.15 16. V. 5. It is better to hear the rebuke of the wise then for a man to hear the song of fools He instanceth in another cause of sorrow namely the rebukes of wise and good men which though they may sad the heart of a man for the present yet they are much more wholsome and beneficial then the songs and flatteries of ungodly Parasites which sooth men in their sins and feed the flame of their lusts and corruptions It is better to hear i. patiently and obediently to listen to the counsel and reproof of a prudent friend who doth seasonably and faithfully discover his errours to him then that a man should hear the song of fools Prov. 13.18 15.31.32 27.6 Psal. 141.5 It is a token of a wise and teachable disposition to receive with meekness the words of reproof as David did not only from Nathan a Prophet 2 Sam. 12.7 13. but from Abigail a woman 1 Sam. 25.32 33. Heb. 13.22 Prov. 9.9 17.10 By the song of fools understand any flattering speeches or any merry and pleasant discourses being a Synecdoche whereby all kind of jests and bewitching pleasures are signified Isa. 24.8 9. Gen. 31.27 V. 6. For as the crackling of thorns under a pot so is the laughter of the fool The voyce of thorns so the noise of chariots is called the voyce of chariots and the noise that fire makes in stubble is called the voyce of a flame Joel 2.5 Ezek. 1.24 Fools are here elegantly compared unto thorns they are burdens to the place they live in Gen. 3.17 18. They are intractable he must be fenced which toucheth them 2 Sam. 23.6 7. They are unprofitable good for nothing but the fire Heb. 6.8 The laughter of these fools that is all those flatteries jests vain and frothy discourses mimical and apish practises whereby they beget laughter and feed the delights of vain men like themselves are compared to the noyse of thorns burning under a pot as these make a sudden blaze and a great noise but do no good presently go out and the meat is left as raw as when it was put in in stipulis magnus sine viribus Ignis Incassum fuerit whereas a solemn fire in coals or great wood boyleth the meat without any such noise so the effuse mirth and jollity of fools i. of wicked men though it may seem to promise more pleasure and content then the more sad and severe conversation of serious men yet that doth suddenly vanish without leaving any solid joy behind it whereas the reproof of wise men sinketh down into the heart and helps to work out the scum and vanity which lay within it Psal. 58.9 118.12 and as the crackling of thorns to the ear so the laughter and vain mirth of fools to the heart of a wise man is wholly offensive and unsavory Hereby seems likewise to be noted the aptness of vain men to be caught with every light and empty pleasure as fire doth suddenly take in thorns and pass thorow them Exod. 22.6 V. 7. Surely oppression maketh a wise man mad c. This may be understood two different wayes 1. That even wise men when they see innocence oppressed and violence prevail instead of justice or when they themselves are unrighteously oppressed are hereby much shaken and discomposed tempted to passion and indignation against so great disorder Psal. 73.2 3 8 13 21. Prov. 23.17 Hab. 1.2 3 13 14. 2 Sam. 16.9 and then the later clause is thus to be taken and It namely oppression destroyeth the heart of a gift i. An heart endowed and adorned with excellent gifts from above which sense the Chaldee Paraphrase favoureth and many times when two substantives come together the later is taken adjectively as Psal. 5.6 a man of blood i. a bloody man Psal. 140.11 A man of tongue i. an evil speaker Luk. 4.22 words of grace i. gracious words Ephes. 4.24 holiness of truth i. true holiness and in this sense likewise doth the Septuagint and the Vulgar Latine render this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perder Robur Cordis Ejus So by Cor muneris they understand Cor munificum liberale 2. Oppression i. wealth gotten by oppression maketh a wise man mad When a wise man turneth oppressor and seeth bribes and gifts come in apace he becometh mad in greediness to get more or mad in violence against his poor neighbours or mad in his understanding his eye is blinded his heart is infatuated and besotted he is bereft of his wonted wisdome ruining his family when he thinks to raise and to establish it and so gifts destroy the heart i. his understanding Hos. 4.11 Deut. 16.19 Exod. 23.8 Either sense will consist well with the scope of the Wise man in the whole context which is to perswade unto patience against fretfulness when oppressors grow rich and run madding after gain and to direct them to wait quietly and observe the end of such men as David also directeth Psal. 37.37 38. 73.17 and not to break forth into anger and madness at the present disorder which we conceive to be in these things V. 8. Better is the end of a thing then the beginning c. This maxime holds in many things The Beginnings are difficult and painful the End fruitful and rewards those pains as in the studies of learning in the wayes of vertue in the bearing of afflictions c. Heb 12.11 on the other side the beginnings of vice seem sweet and pleasant but they end in bitternesse like the role that was sweet in the mouth but bitter in the belly Rev. 10.9 10. 2 Sam. 2.26 So in businesse a man may suddenly enterprize some great work and glory in the conceit of his abilities who after comes off with shame and is not able to finish it for want of wisdome to forecast events Luke 13.28 32. 1. Reg. 20.11 perseverance is that which crowns and honours an enterprize Matth. 10.22 Heb. 3.6 Rev. 2.26 Many begin in the spirit who end in the flesh Gal. 3.3 They use to say of the Devil that he cannot change his feet He can begin like a Saint and transform himself into an Angel of light but he will still end like himself But though this be appliable many wayes yet here the scope of
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