word flesh, in the sense as it is used, Ezek. xvi. 26, and xxiii. 20. 2 Pet. ii. 10. Jude verse 23.

For childhood and youth are vanity.] The reason of this advice, drawn from the vanishing condition of youth, and the pleasures thereof Youth is but as the Aurora or early morning of a day quickly gone, from thence to noon, and from noon to night therefore care should be used to spend it in such a manner, as that we may have an abiding fruit, and pleasure which will not vanish with the years which were consumed in the pursuance of it.

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CHAPTER XII.

In this chapter, the Wise man proceedeth to demonstrate this vanity of youth and old age, which quickly run into death; and then concludeth the whole book.

He had before, by an emphatical irony, deterred young men from those inordinate passions and sensual pleasures, which that slippery age is most subject to; and that by the consideration of that dreadful account which, in the last judgement, God will require of them. And because that age of all other is most apt to put the evil day far from them, and to look on death and judgement as at a great distance, (as evil men use to do; (Ezek. xii. 27. 2 Pet. iii. 3, 4. Amos vi. 3) therefore he doth, by a prolepsis, prevent that shift. Young men might be apt to say, 'The things you press us unto, are good; but we shall have time enough, before judgement come, to think of them: old age will be a fit season to draw off from the world, and to draw nigh to God." Solomon here persuades from so dangerous a resolution, shewing the necessity of seeking and serving God in our youth, in regard old age will be very unfit to begin so great a work in.

Whereupon he sheweth, 1. The vanity of old age; setting it forth by a large and an elegant allegory, and by other expressions. (Verse 2—6)

2. He presseth the same duty by another argument: from the approach of death, which taketh away all means of repentance and conversion, verse 7 And having thus, by the induction of many particulars, shewed the vanity both of the creatures here below, and of the condition of man under the

sun, who, were they never so excellent, could not long enjoy them; he doth conclude the whole book, 1. With resuming his first conclusion, verse 8. 2. By vindicating the truth of his doctrine therein, and in other his writings, by arguments; 1. From the penman of them, his piety, he was a penitent convert: his wisdom: his fidelity in teaching the people: his diligence, in seeking out choice matter to teach them : his success in composing many excellent and profitable sentences for their furtherance in piety, virtue, and prudence, verse 9.

2. From the quality of the doctrine which he taught; which he commendeth, 1. Absolutely and for itself, in regard, 1. Of the pleasantness. 2. The uprightness. 3. The truth of it, verse 10. 4. The efficacy of it, set forth by two similitudes, of goads and of nails. 5. The authority of it, 1. In regard of the office of those who dispense it; they are masters of the assemblies. 2. In regard of the great shepherd of the sheep, by whose spirit it was revealed, verse 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 only wearied, verse 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 abridgement of the means of perfect happiness and tranquillity 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; verse 13.

2. A strong motive thereunto drawn from the future judgement, upon which and that final sentence of absolution or condemnation then to be pronounced, the everlasting happiness or misery of man standeth, verse 14. "He will bring every work to judgement; therefore keep his commandments: he will bring every secret thing to judgement; therefore fear him, and sanctify him in your hearts."

Ver. 1. Remember now thy Creator in the days of thy youth, while the evil days 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

knowledge; but to live as it were without him; (Psal. x. 4, 5. Ephes. ii. 12) and this most of all, when earthly and sensual objects draw the heart with a stronger attraction. Therefore the Wise man, having dissuaded young men from youthful lusts, doth here exhort them as a necessary means thereunto, to remember their Creator, to set the Lord always before their eyes; (Psal. xvi. 8) to be in his fear all the day long; (Prov. xxii. 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. xv. 2. Tit. i. 9. Prov. iv. 4. Luke viii. 15. Deut. xi. 18. Psal. cix. 11. Luke ii. 51.) This remembrance imports, love, desire, obedience; "Verba notitia connotant affectus." (Psul. cxix. 55. Isai. xxvi. 8, 9)

We find two Psalms amongst David's, with this inscription, "To bring to remembrance:" so careful was he not to forget the dealings of God with him. (Psal. xxviii. 1, and lxx. 1) For this purpose were sacraments instituted; (Exod. xii. 42. 1 Cor. xi. 24) festivals ordained to keep alive the memory of mercies; (Esth. ix. 27, 28) stones and monuments erected for the remembering of God's goodness; (Josh. iv. 6, 7) the law written on door-posts, fringes, frontlets, to be kept ever in mind. (Deut. vi. 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. i. 12. 1 Tim. iv. 6. John xiv. 26)

Thy Creator.] This word includeth many reasons, why God ought to be remembered and served by us.

1. He made us, and not we ourselves; and we owe our service to him from whom we receive our being. (Psal. c. 2,3) Remember he made all things for himself: we are of him; therefore we must live to him. (Prov. xvi. 4. Isai. xliii. 21. Rom. xii. 36, and xiv. 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. iv. 23, 24)

3. By that power which created us, we are continually preserved if we 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 di

vine supportance, which continueth it unto us. (Acts xvii. 27 -30. Psal. civ. 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 suitably to the ends of their creation. (1 Sam. ii. 6, 8. 2 Thess. i. 9) This creating power of God should teach us to fear him. (Jer. v. 22)

In the days of thy youth.] The choicest time of thy life. (Lam. iii. 27. Prov. xxii. 6. 2 Chron. xxxiv. 1, 2, 3. 2 Tim. iii. 15. Psal. cxix. 9) Therefore God required, that the first ripe fruits should be dedicated unto him; (Exod. xxiii. 19) and the first-born. (Exod. xxii. 29) And his sacrifices he would have to be young. (Exod. xii. 5, and xxix. 1. Lev. iv. 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 days come, &c.] If thou wilt have God to pity and help thee in thy evil days; thou must serve him in thy good days. The days of old age, are called 'evil days,' • ætas mala,' in Plautus, because they bring many pains and troubles along with them: vitæ hyems,' the winter of our life,' as Solon called it, "nam res plurimas pessimas, cum advenit, affert:" As the days of youth are called, atas bona,' in Cicero, and 'ætas optima' in Seneca: because then nature is strong and vigorous, and doth most fully enjoy itself. "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 days of old age will be evil days, 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. x. 5) that old age may not be to thee an evil age, but, as it was to Abraham, 'good old age."" (Gen. xxv. 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 days, that, if they be lengthened into years, yet,

all that while, a man can find no matter of pleasure or content; whole years together shall be full of weariness and sorrow. So Job complains of the length of his misery, that he possessed months of vanity; (Job vii. 3) and Ezekiah. (Isai. xxxviii. 12, 13, 15) The very strength of the years of an old man, is all labour and sorrow. (Psalm xc. 10)

Ver. 2. While the sun, or the light, or the moon, or the stars be not darkened: nor the clouds return after the rain.] These words may be understood, either literally, or allegorically, as those that follow. Literally, the meaning is, "That unto old men, by reason of the decay of their senses, even the lighest bodies seem to be darkened: they look upon the sun at noon through the clouds and scales which are over their own eyes." And whereas it is a pleasant thing to behold the sun, (chap. xi. 7) this shall minister no delight at all unto them light is little worth unto a man that is in misery. (Job iii. 20, 23) Allegorically, it is by some understood so, as that the sun, moon, stars, light, may refer unto some parts in man, signified thereby; as the other parts of the allegory ensuing do. And thus: First, the Chaldee paraphrase referreth it unto the face, and eyes; "Before the glory and beauty of thy face be changed, and the light of thine eyes be darkened, and the comeliness of thy cheeks be abated, and the apples of thine eyes, the stars of thy countenance, be extinguished; and thine eye-lids drop down tears, as clouds after rain Secondly, others understand it ofthe weakening of the inward vigour of the soul, and rational faculties;' understanding, perspicacy, memory, judgement, fancy; all which, in the nature of man, answer to the celestial lights.-Others, by sun, moon, stars, and light, understand the various sorts and degrees of prosperity and joy, which men meet with in their younger years:' and so the sense to be, "Remember thy Creator in the days of thy youth, before those evil days come, wherein all thy light shall be turned into darkness, all thy prosperity into sorrow; before greater and lesser comforts do all fail thee, and thy days and nights be full of trouble and darkness, one calamity (like storms in the winter) coming upon the neck of another." Prosperity is usually, in Scripture, compared unto the sun, and to light; (Judges v. 31. 2 Sam. xxiii. 4) and, in greater prosperity than usual, the light of the moon is said to be as the light of the sun,