in old age to commence so great a work. Then he proceeds to prove, first, the vanity of old age, by a copious and elegant allegorical description, ver. 2-6. Secondly, he presses the same regard to early piety by another argument, the approach of death, which puts an end to all means of repentance and conversion, ver. 7. And now having, by an induction of many particulars, evinced the vanity both of creatures here below, and of the condition of man under the sun, who, if they were ever so excellent, could not long enjoy them, he concludes the whole treatise, first, with resuming his original proposition or assertion, ver. 8. Secondly, by vindicating the truth of his doctrine in this and his other writings: first, from the character of the writer; his piety, his wisdom, his fidelity in teaching the people, his diligence in seeking choice materials of instruction, his success in composing many excellent and profitable sentences for their advancement in religion, ver. 9: secondly, from the quality of the doctrine he taught, which he commends, first, absolutely, in regard to its pleasantness, uprightness, and truth, ver. 10. efficacy (represented by two similitudes of goads and nails), and authority, ver. 11: secondly, comparatively, from the vanity of all other studies and learning separate from this. There is no end or number of other books, which are read without satisfaction or contentment: by these a man may be admonished; by others he can only be wearied, ver. 11. Then follows, first, a summary abridgment of the means of perfect happiness and tranquillity of mind, in two words, fear and obedience; the fear of God implanted in the heart as the root, obedience to his revealed will in the life, as the fruit of that holy fear, ver. 13. Secondly, a powerful motive to the observance of this divine rule drawn from the future judgment, upon the consequences of which the everlasting happiness or misery of every human being depends, -ver. 14. 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. We are naturally prone to forget God, and not to retain him in our knowledge, but to live without a proper sense of our dependance upon him, Ps. x. 4, 5; Ephes. ii. 12; and particularly when earthly and sensual objects draw the heart with a stronger attraction: the inspired preacher, therefore, as the best means to avoid youthful lusts, recommends early piety, in the emphatic language, "Remember now thy Creator," &c. This remembrance imports love, desire, obedience, verba notitia connotant affectus, Ps. exix. 55; Isai. xxvi. 8, 9; and includes, setting the Lord always before our eyes, Ps. xvi. 8. and being in his fear all the day long, Prov. xxiii. 17; to compose ourselves to his service, to keep in memory, to hold fast, to ponder, and to excite thoughts of him, and desires towards him in our hearts, 1 Cor. xv. 2; Tit. i. 9; Prov. iv. 4; Luke viii. 15; Deut. xi. 18; Ps. cxix. 11; Luke ii. 51. There are two psalms of David with this inscription, "To bring to remembrance," so careful was he not to forget the dealings of God with him, Ps. xxxviii. and lxx. titles. For this purpose sacraments were instituted, Exod. xii. 42; 1 Cor. xi. 24: festivals were ordained to keep alive the memory of mercies, Esth. ix, 27, 28: stones and monuments were erected for the remembering God's goodness, Josh. iv. 6, 7: the law was written on doorposts, fringes, and frontlets, Deut. vi. 7-9: for the same purpose God has appointed his ordinances, and given his Spirit to his church, 2 Pet. i. 12; 1 Tim. iv. 6; John xiv. 26. ་ Thy Creator." This word includes many reasons why God ought to be remembered and served by us. First, he made us, and not we ourselves, and we owe our service to him from whom we receive our being, Ps. c. 2, 3. Remember, that he made all things for himself: we are of him, therefore we must live to him, Prov. xvi. 4; Isai. xliii. 21; Rom. xi. 36. and xiv. 7, 8. Secondly, he formed us after his own image, to know him, and to have special interest in him, and communion with him; and being made like him, we are laid under higher obligations to serve him, Ephes. iv. 23, 24. Thirdly, we are continually preserved by that power which created us: if he withdraw it, we must perish immediately. In him we live, and move, and have our being. The more vigour and strength we possess, the more sensible we should be of that divine support which continues them to us, Acts xvii. 27-30; Ps. civ. 28, 29. Fourthly, he who has power to create, has equal power to destroy, and he will manifest that power in the destruction of those who live not suitably to the ends of their creation, 1 Sam. ii. 6, 9; 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; Ps. cxix. 9: therefore God required the first ripe fruits to be dedicated to him, Exod. xxiii. 19; and the first born, Exod. xxii. 29; and his sacrifices to be young, Exod. xii. 5. and xxix. 1; Levit. iv. 3. We enjoy mercies in our youth; we should consequently render homage and obedience in our youth: we expect eternal life from our Creator; we ought not, therefore, to withdraw any part of our temporal life from him. He demands to be served with all our strength; therefore we must not defer so great a work till our strength is wasted. "Before the evil days come." If thou wilt have God to pity and help thee in thy evil days, thou must serve bim in thy good days. The period of old age is called "evil days" (ætas mala, in Plautus), because they bring with them many pains and troubles. Solon denominates it the winter of our life, vitæ hyems, nam res plurimas pessimas cum advenit, affert. On the contrary, the period of youth is called ætas bona by Cicero, and ætas optima by Seneca, because nature is then strong and vigorous, and most full of enjoyment. Thy old age will be attended with evils enough of its own; do not add to them the bitterness and burden of all thy youthful follies. Repentance is a difficult work even when thy sins are fewer and thy strength greater; when infirmities bend thy back, do not keep thy iniquities to break |