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Expositor's Bible Commentary Ecclesiastes 12:1 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; 7 FOURTH SECTION The Quest Achieved. The Chief Good Is To Be Found, Not In Wisdom, Nor In Pleasure, Nor In Devotion To Affairs And Its Rewards; But In A Wise Use And A Wise Enjoyment Of The Present Life, Combined With A Steadfast Faith In The Life To Come Ecclesiastes 8:16 - Ecclesiastes 12:7 AT last we approach the end of our Quest. The Preacher has found the Chief Good, and will show us where to find it. But are we even yet prepared to welcome it and to lay hold of it? Apparently he thinks we are not. For, though he has already warned us that it is not to be found in Wealth or Industry, in Pleasure or Wisdom, he repeats his warning in this last Section of his Book, as if he still suspected us of hankering after our old errors. Not till he has again assured us that we shall miss our mark if we seek the supreme Good in any of the directions in which it is commonly sought, does he direct us to the sole path in which we shall not seek in vain. Once more, therefore, we must gird up the loins of our mind to follow him along his several lines of thought, encouraged by the assurance that the end of our journey is not far off. 0 Combined with a steadfast Faith in the Life to come. Ecclesiastes 10:9 - Ecclesiastes 12:7 But, soft; is not our man of men becoming a mere man of pleasure? No; for he recognises the claims of duty and of charity. These keep his pleasures sweet and wholesome, prevent them from usurping the whole man, and landing him in the satiety and weariness of dissipation. But lest even these safeguards should prove insufficient, he has also this: he knows that "God will bring him into judgment"; that all his works, whether of charity or duty or recreation, will be weighed in the pure and even balance of Divine Justice ( Ecclesiastes 11:9 ). This is the secret of the pure heart-the heart that is kept pure amid all labours and cares and joys. But the intention of the Preacher in thus adverting to the Divine Judgment has been gravely misconstrued, wrested even to its very opposite. We too much forget what that judgment must have seemed to the enslaved Jews; -how weighty a consolation, how bright a hope! They were captive exiles, oppressed by profligate despotic lords. Cleaving to the Divine Law with a passionate loyalty such as they had never felt in happier days, they were nevertheless exposed to the most dire and constant misfortunes. All the blessings which the Law pronounced on the obedient seemed withheld from them, all its promises of good and peace to be falsified; the wicked triumphed over them, and prospered in their wickedness. Now to a people whose convictions and hopes had suffered this miserable defeat, what truth would be more welcome than that of a life to come, in which all wrongs should be both righted and avenged, and all the promises in which they had hoped should receive a large fulfilment that would beggar hope? what prospect could be more cheerful and consolatory than that of a day of retribution on which their oppressors would be put to shame, and they would be recompensed for their fidelity to the law of God? This hope would be sweeter to them than any pleasure; it would lend a new zest to every pleasure, and make them more zealous in good works. Nay, we know, from the Psalms composed during the Captivity, that the judgment of God was an incentive to hope and joy; that, instead of fearing it, the pious Jews looked forward to. it with rapture and exultation. What, for example, can be more riant and joyful than the concluding strophe of Psalm 96:1-13 ? Let the heavens rejoice, and let the earth be glad: Let the sea roar, and the fulness thereof: Let the field exult and all that therein is: And let all the trees of the wood sing for joy Before Jehovah: for He cometh, For He cometh to judge the earth, To judge the world with righteousness And the peoples with his truth: or than the third strophe of Psalm 98:1-9 ? Let the sea roar, and the fulness thereof: The world, and they that dwell therein: Let the floods clap their hands, And let the hills sing for joy together Before Jehovah: for he cometh to judge the earth: With righteousness shall he judge the world, And the peoples with equity. It is impossible to read these verses, and such verses as these, without feeling that the Jews of the captivity anticipated the divine judgment, not with fear and dread, but with a hope and joy so deep and keen as that they summoned the whole round of nature to share it and reflect it. If we remembered this, we should not so readily agree with the Preachers and Commentators who assume Coheleth to be speaking ironically in this verse, and as though he would defy his readers to enjoy their pleasures with the thought of God and his judgment of them in their minds. We should rather understand that he was making life more cheerful to them; that he was removing the blight of despair which had fallen on it; that he was kindling in their dreary prospect a light which would shine even into their darkened present with gracious and healing rays. All wrongs would be easier to bear, all duties would be faced with better heart, all alleviating pleasures would grow more welcome, if once they were fully persuaded that there was a life beyond death, a life in which the good would be "comforted" and the evil "tormented." It is on the express ground that there is a judgment that the Preacher, in the last verse of this chapter, bids them banish "care" and "sadness," or, as the words perhaps mean, "moroseness" and "trouble"; though he also adds another reason which no longer afflicts him much, viz. , that "youth and manhood are vanity," soon gone, never to be recalled, and never enjoyed if the brief occasion is suffered to pass. Mark how quickly the force of this great hope has reversed his position. Only in Ecclesiastes 11:8 , the very instant before he discloses his hope, he urges men to enjoy the present "because all that is coming is vanity," because there were so many dark days, days of infirm querulous age and silent dreary death before them. But here, in Ecclesiastes 11:10 , the very moment he has disclosed his hope, he urges them to enjoy the present, not because the future is vanity, but because the present is vanity, because youth and manhood soon pass and the pleasures proper to them will be out of reach. Why should they any longer be fretted with care and anxiety when the lamp of revelation shone so brightly on the future? Why should they not be cheerful when so happy a prospect lay before them? Why should they sit brooding over their wrongs when their wrongs were so soon to be righted, and they were to enter on so ample a recompense of reward? Why should they not travel toward a future so welcome and inviting with hearts attuned to mirth and responsive to every touch of pleasure? But is the thought of judgment to be no check on our pleasures? Well, it is certainly used here as an incentive to pleasure, to cheerfulness. We are to be happy because we are to stand at the bar of God, because in the judgment He will adjust and compensate all the wrongs and afflictions of time. But it is not every one who can take to himself the full comfort of this argument. Only he can do that who makes it his ruling aim to do his duty and help his neighbour. And no doubt even he will find the hope of judgment-for with him it is a hope rather than a fear-a valuable check, not on his pleasures, but on those base counterfeits which often pass for pleasures, and which betray men, through voluptuousness, into satiety, disgust, remorse. Because he hopes to meet God, and has to give account of himself to God, he will resist the evil lusts which pollute and degrade the soul: and thus the prospect of Judgment will become a safeguard and a defence. But he has a safeguard of even a more sovereign potency than this. For he not only looks forward to a future judgment, he is conscious of a present and constant judgment. God is with him wherever he goes. From "the days of his youth he has remembered his Creator". { Ecclesiastes 12:1 } He has remembered Him and given to the poor and needy. He has remembered Him, and doing all things as to Him, duty has grown light. He has remembered Him, and his pleasures have grown the sweeter because they were gifts from heaven, and because he has taken them, in a thankful spirit, for a temperate enjoyment. Of all safeguards to a life of virtue, this is the noblest and the best. We can afford, indeed, to part with none of them, for we are strangely weak, often where we least suspect it, and need all the helps we can get: but least of all can we afford to part with this. We need to remember that every sin is punished here and now, inwardly if not outwardly, and that these inward punishments are the most severe. We need to remember that we must all appear before the judgment seat of God. to render an account of the deeds done in the body. But above all-if love, and not fear, is to be the animating motive of our life-we need to remember that God is always with us, observing what we do; and that, not that He may spy upon us and accumulate heavy charges against us, but that He may help us to do well; not to frown upon our pleasures, but to hallow, deepen, and prolong them, and to be Himself our Chief Good and our Supreme Delight. "‘Live while you live,’ the Epicure would say, ‘And seize the pleasure of the present day.’ ‘Live while you live,’ the Sacred Preacher cries, ‘And give to God each moment as it flies.’ Lord, in nay view let both united be: I live in pleasure while l live in Thee." Finally, the Preacher enforces this early and habitual reference of the soul to the Divine Presence and Will by a brief allusion to the impotence and weariness of a godless old age, and by a very striking description of the terrors of the death in which it culminates. While "the dew of youth" is still fresh upon us we are to "remember our Creator" and his constant judgment of us lest, forgetting Him, we should waste our powers in sensual excess; lest temperate mirth should degenerate into an extravagant and wanton devotion to pleasure; lest the lust of mere physical enjoyment should outlive the power to enjoy, and, groaning under the penalties our unbridled indulgence has provoked, we should find "days of evil" rise on us in long succession, and draw out into "years" of fruitless desire, self-disgust, and despair ( Ecclesiastes 12:1 ). "Before the evil days come," and that they may not come; before "the years arrive of which we shall say, I have no pleasure in them," and that they may not arrive, we are to bethink us of the Pure and Awful Presence in which we daily stand. God is with us that we may not sin; with us in youth, that "the angel of his Presence" may save us from the sins to which youth is prone; with us, to save us from "the noted slips of youth and liberty," that our closing years may have the cheerful serenity of a happy old age. To this admonition drawn from the miseries of godless age, the Preacher appends a description of the terrors of approaching death ( Ecclesiastes 12:2-5 ), -description which has suffered many strange torments at the hands of critics and commentators. It has commonly been read as an allegorical, but singularly accurate, diagnosis of "the disease men call death," as setting forth in graphic figures the gradual decay of sense after sense, faculty after faculty. Learned physicians have written treatises upon it, and have been lost in admiration of the force and beauty of the metaphors in which it conveys the results of their special science, although they differ in their interpretation of almost every sentence, and are driven at times to the most gross and absurd conjectures in order to sustain their several theories. I need not give any detailed account of these speculations, for the simple reason that they are based, as I believe, on an entire misconception of the Sacred Text. Instead of being, as has been assumed, a figurative description of the dissolution of the body, it sets forth the threatening approach of death under the image of a tempest which, gathering over an Eastern city during the day, breaks upon it toward evening: so, at least, I, with many more, take it. And I do not know how we can better arrive at it than by considering what would be the incidents which would strike us if we were to stroll through the narrow tortuous streets of such a city as the day was closing in. As we passed along we should find small rows of houses and shops, broken here and there by a wide stretch of blank wall, behind which were the mansions, harems, courtyards of its wealthier inhabitants. Round and within the low marrow gates which gave access to these mansions, we should see armed men lounging whose duty it is to guard the premises against robbers and intruders; these are "the keepers of the house," over whom, as over the whole household, are placed superior officials-members of the family often-or "men of power." Going through the gates and glancing up at the latticed windows, we might catch glimpses of the veiled faces of the ladies of the house who, not being permitted to stir abroad except on rare occasions and under jealous guardianship, are accustomed to amuse their dreary leisure, and to learn a little of what is going on around them, by "looking out of the windows." Within the house, the gentlemen of the family would be enjoying the chief meal of the day, provoking appetite with delicacies such as "the locust," or condiments such as "the caperberry," or with choice fruit such as "the almond." Above all the shrill cries and noises of the city you would hear a loud humming sound rising on every side, for which you would be sorely puzzled to account if you were a stranger to Eastern habits. It is the sound of the cornmills which, towards evening, are at work in every house. A cornmill was indispensable to every Eastern family, since there were no public mills or bakers except the King’s. The heat of the climate makes it necessary that corn should be ground and baked every day. And as the task of grinding at the mill was very irksome, only the most menial class of women, often slaves or captives, were employed upon it. Of course the noise caused by the revolution of the upper upon the nether millstone was very great when the mills were simultaneously at work in, every house in the city. No sound is more familiar in the East; and, if it were suddenly stopped, the effect would be as striking as the sudden stoppage of all the wheels of traffic in an English town. So familiar was the sound, indeed, and of such good omen, that in Holy Writ it is used as a symbol of a happy, active, well-provided people; while the cessation of it is employed to denote want, and desolation, and despair. To an Oriental ear no threat would be more doleful and pathetic than that in Jeremiah 25:10 , "I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the candle." Now suppose the day on which we rambled through the city had been boisterous and lowering; that heavy rain had fallen, obscuring all the lights of heaven; and that, as the evening drew on, the thick clouds, instead of dispersing, had "returned after the rain," so that setting sun and rising moon, and the growing light of stars, were all blotted from view. { Ecclesiastes 12:2 } The tempest, long in gathering, breaks on the city; the lightnings flash through the darkness, making it more hideous; the thunder crashes and rolls above the roofs; the tearing rain beats at all lattices and floods all roads. If we cared to abide the pelting of the storm, we should have before us the very scene which the Preacher depicts. "The keepers of the house," the guards and porters would quake. "The men of power," the lords or owners of the house, or the officials who most closely attended on them, would crouch and tremble with apprehension. The maids at the mill would "stop" because one or other of the two women-two at least-whom it took to work the heavy millstone had been frightened from her task by the gleaming lightning and the pealing thunder. The ladies, looking out of their lattices, would be driven back into the darkest corners of the inner rooms of the harem. Every door would be closed and barred lest robbers, availing themselves of the darkness and its terrors, should creep in. { Ecclesiastes 12:3 } "The noise of the mills" would grow faint or utterly cease, because the threatening tumult had terrified many, if not all, the grinding maids from their work. The strong-winged "swallow," lover of wind and tempest, would flit to and fro with shrieks of joy; while the delicate "songbirds" would drop, silent and alarmed, into their nests. The gentlemen of the house would soon loose all gust for their delicate cates and fruits; "the almond" would be pushed aside, "the locust loathed," and even the stimulating "caperberry provoke no appetite," fear being a singularly unwelcome and disappetising guest at a feast. In short, the whole people, stunned and confused by the awful and stupendous majesty of a tropical storm, would be affrighted at the terrors which come flaming; from "the height" of heaven, to confront them on every highway ( Ecclesiastes 12:4-5 ). Such and so terrible is the tempest that at times sweeps over an Eastern city. Such and so terrible, adds the Preacher, is death to the godless and sensual. They are carried away as by a storm; the wind riseth and snatcheth them out of their place. For if we ask, "Why, O Preacher, has your pencil laboured to depict the terrors of a tempest?" he replies, "Because man goeth to his long home, and the mourners pace up and down the street" ( Ecclesiastes 12:5 ). He leaves us in no doubt as to the moral of the fable, the theme and motive of his picture. While painting it, while adding touch to touch, he has been thinking of "the long home"-or, as the Hebrew has it, "the house of eternity"; a phrase still used by the Jews as a synonym for "the grave"-which is appointed for all living, and of the mercenary professional mourners who loiter under the windows of the dying man in the hope that they may be hired to lament him. To the expiring sinner death is simply dreadful. It puts an end to all his activities and enjoyments, just as the tempest brings all the labours and recreations of a city to a pause. He has nothing before him but the grave, and none to mourn him but the harpies who already pace the street, longing for the moment when he will be gone, and who value their fee far above his life. If we would have death shorn of its terrors for us, we must "remember our Creator" before death comes; we must seek by charity, by a faithful discharge of duty, by a wise use and a wise enjoyment of the life that now is, to prepare ourselves for the life which is to come. Death itself, as Coheleth proceeds to remind us ( Ecclesiastes 12:6 ), cannot be escaped. Some day the cord will break and the lamp fall; some day the jar or pitcher must be broken, and the wheel, shattered, fall into the well. Death is the common event. It befalls not only the sinful and injurious, but also the useful and the good. Our life may have been like a "golden" lamp suspended by a silver chain, fit for the palace of a king, and may have shed a welcome and cheerful light on every side and held out every promise of endurance; but, none the less, the costly durable chain will be snapped at last, and the fair costly bowl be broken. Or our life may have been like the "pitcher" dipped, by village maidens, into the village fountain; or, again, like "the wheel" by which water is drawn, by a thousand hands, from the city well: it may have conveyed a vital refreshment to the few or to the many around us: but, none the less, the day must come when the pitcher will be shattered on the edge of the fountain, and the time-worn wheel fall from its rotten supports. There is no escape from death. And, therefore, as we must all die, let us all live as cheerfully and helpfully as we can; let us all prepare for the better life beyond the grave, by serving our Creator before "the body is cast into the earth from whence it came, and the spirit returns to God who gave it" ( Ecclesiastes 12:7 ). This, then, according to the Hebrew Preacher, is the ideal man, the man who achieves the quest of the Chief Good:-charitable, dutiful, cheerful, he prepares for death by a useful and happy life, for future judgment by a constant reference to the present judgment, for meeting God hereafter by walking with Him here. Has he not achieved the quest? Can we hope to find a more solid and enduring good? What to him are the shocks of change, the blows of circumstance, the mutations of time, the fluctuations of fortune? These cannot touch the good which he holds to be chief. If they bring trouble, he can bear trouble and profit by it: if they bring prosperity, success, mirth, he can bear even these, and neither value them beyond their worth nor abuse them to his hurt; for his good, and therefore his peace and blessedness, are founded on a rock over which the changeful waves may wash, but against which they cannot prevail. Let the sun shine never so hotly, let the storm beat never so furiously, the rock stands firm, and the house which he has built for himself upon the rock. Whatever may befall, he can be doing his main work, enjoying his supreme satisfaction, since he can meet all changes with a dutiful and loving heart; since, through all, he may be forming a noble character and helping his neighbours to form a character as noble as his own. Because he has a gracious God always with him, and because a bright future stretches before him in endless and widening vistas of hope, he can carry to all the wrongs and afflictions of time a cheerful spirit which shines through them with transfiguring rays, -a spirit before which even the thick darkness of death will grow light, and the solemnities of the Judgment be turned into holiday festivity and triumph. Ah, foolish and miserable that we are who, with so noble a life, and so bright a prospect, and a good so enduring open to us-and with such helps to them in the gospel of Christ as Coheleth could not know-nevertheless creep about the earth the slaves of every accident, the very fools of time! Ecclesiastes 12:8 Vanity of vanities, saith the preacher; all is vanity. THE EPILOGUE In Which The Problem Of The Book Is Conclusively Solved Ecclesiastes 12:8-14 "STUDENTS," says the Talmud, "are of four kinds; they are like a sponge, a funnel, a strainer, and a sieve: like a sponge that sucketh all up; like a funnel which receiveth at one end and dischargeth at the other; like a strainer which letteth the wine pass but retaineth the lees; and like a sieve which dischargeth the bran but retaineth the corn." Coheleth is like the sieve. He is the good student who has sifted all the schemes and ways and aims of men, separating the wheat from the bran, teaching us to know the bran as bran, the wheat as wheat. It is a true "corn of heaven" which he offers us, and not any of the husks to obtain which reckless and prodigal man has often wasted his whole living-husks which, though they have the form and hue of wheat, have not its nutriment, and cannot therefore satisfy the keen hunger of the soul. We have now followed the sifting process to its close; much bran lies about our feet, but a little corn is in our hands, and from this little there may grow "a harvest unto life." Starting in quest of that Chief Good in which, when once it is attained, we can rest with an unbroken and measureless content, we have learned that it is not to be found in wisdom, in pleasure, in devotion to business or public affairs, in a modest competence or in boundless wealth. We have learned that only he achieves this supreme quest who is "charitable, dutiful, cheerful"; only he who "by a wise use and a wise enjoyment of the present life prepares himself for the life which is to come." We have learned that the best incentive to this life of virtue, and its best safeguards, are a constant remembrance of our Creator and of His perpetual presence with us, and a constant hope of that future judgment in which all the wrongs of time are to be redressed. And here we might think our task was ended. We might suppose that the Preacher would dismiss us from the school in which he has so long held us by his sage maxims, his vivid illustrations, his gracious warnings and encouragements. But even yet he will not suffer us to depart. He has still "words to utter for God," words which it will be well for us to ponder. As in the Prologue he had stated the problem he was about to take in hand, so now he subjoins an Epilogue in which he re-states the solution of it at which he has arrived. His last words are, as we should expect them to be, heavily weighted with thought. So closely packed are his thoughts and allusions, indeed, as to give a disconnected and illogical tone to his words. Every saying seems to stand alone, complete in itself; and hence our main difficulty in dealing with this Epilogue is to trace the links of sequence which bind saying to saying and thought to thought, and so to get "the best part" of his work. Every verse supplies a text for patient meditation, or a theme which needs to be illustrated by historic facts that lie beyond the general reach; and the danger is lest, while dwelling on these separate themes and texts, we should fail to collect their connected meaning, and to grasp the large conclusion to which they all conduct. Coheleth commences ( Ecclesiastes 12:8 ) by once more striking the keynote to which all his work is set: "Vanity of vanities, saith the Preacher, all is vanity!" We are not, however, to take these words as announcing his deliberate verdict on the sum of human endeavours and affairs; for he has now discovered the true abiding good which underlies all the vanities of earth and time. His repetition of this familiar phrase is simply a touch of art by which the poet reminds us of what the main theme of his poem has been, of the pain and weariness and disappointment which have attended his long quest. As it falls once more, and for the last time, on our ear, we cannot but remember how often, and in what connections, we have heard it before. Memory and imagination are set to work. The whole course of the sacred drama passes swiftly before us, with its mournful pauses of defeated hope, as we listen to this echo of the despair with which the baffled Preacher has so often returned from seeking the true good in this or that province of human life in which it was not to be found. Having thus reminded us of the several stages of his quest, and of the verdict which he had been compelled to pronounce at the close of each but the last, Coheleth proceeds ( Ecclesiastes 12:9 ) to set forth his qualifications for undertaking this sore task: "Not only was the Preacher a wise man, he also taught the people wisdom, and composed, collected, and arranged many proverbs" or parables, the proverb being a condensed parable and the parable an expanded proverb. His claims are that he is a sage, and a public teacher, who has both made many proverbs of his own, collected the wise sayings of other sages, and has so arranged them as to convey a connected and definite teaching to his disciples; and his motive in setting forth these claims is, no doubt, that he may the more deeply impress upon us the conclusion to which he has come, and which it has cost him so much to reach. Now during the captivity there was a singular outbreak of literary activity in the Hebrew race. Even yet this crisis in their history is little studied and understood; but we shall only follow the Preacher’s meaning through Ecclesiastes 12:9-12 , as we read them in the light of this striking event. That a change of the most radical and extraordinary kind passed upon the Hebrews of this period, that they were by some means drawn to a study of their Sacred Writings much more thorough and intense than any which went before it, we know; but of the causes of this change we are not so well informed. A great, and perhaps the greatest, authority on this subject writes: "One of the most mysterious and momentous periods in the history of humanity is that brief space of the exile. What were the influences brought to bear on the captives during that time, we know not. But this we know, that from a reckless, lawless, godless populace, they returned transformed into a band of puritans. The religion of Zerdusht (Zoroaster), though it has left its traces in Judaism, fails to account for that change. Yet the change is there, palpable, unmistakable-a change which we may regard as almost miraculous. Scarcely aware before of their glorious national literature, the people now began to press round these brands plucked from the fire-the scanty records of their faith and history with a fierce and passionate love, a love stronger even than that of wife and child. These same documents, as they were gradually formed into a canon, became the immediate centre of their lives, their actions, their thoughts, their very dreams. From that time forth, with scarcely any intermission, the keenest as well as the most poetical minds of the nation remained fixed upon them." The more we think of this change, the more the wonder grows. Good kings and inspired prophets had desired to see the nation devoted to the Word of the Lord, had spent their lives in vain endeavours to recall the thought and affection of their race to the Sacred Records in which the will of God was revealed. But what they failed to do was done when the inspiration of the Almighty was withdrawn and the voice of prophecy had grown mute. In their captivity, under the strange wrongs and miseries of their exile, the Jews remembered God their Maker, Giver of songs in the night. They betook themselves to the study of the Sacred Oracles. They began to acquaint themselves with all wisdom that they might define and illustrate whatever was obscure in the Scriptures of their fathers. They commenced that elaborate systematic commentary of which many noble fragments are still extant. They drew new truths from the old letter, or from the collocation of scattered passages, -as, for instance, the truths of the immortality of the soul and of the resurrection of the body. They laid the hidden foundations of the Synagogues and schools which afterwards covered the land. Ezra and Nehemiah, who, by grace of the Persian conquerors, led them back from Babylonia to Jerusalem, are still claimed as the founders of the Great Synagogue, i.e. , as the leaders of that great race of jurists, sages, authors, whose utterances are still a law in Israel, and of whom the lawyers and the scribes of the New Testament were the modern successors. Before the captivity there was not a term for "school" in their language; there were at least a dozen in common use within two or three centuries after the accession of Cyrus. Education had become compulsory. Its immense value in the popular estimation is marked in innumerable sayings such as these: "Jerusalem was destroyed because the education of the young was neglected"; "Even for the rebuilding of the Temple the schools must not be interrupted"; "Study is more meritorious than sacrifice; A scholar is greater than a prophet"; "You should revere the teacher even more than your father; the latter only brought you into this world, the former shews you the way into the next." To meet the national craving indicated in these and similar proverbs, innumerable copies of the Sacred Books, of commentaries, traditions, and the gnomic utterances, of the wise, were written and circulated, of which, in the canon, in some of the Apocryphal Scriptures, in the works of Philo, and in the legal and legendary sections of the Talmud, many specimens have come down to us. In fine, whatever was the cause of this marvellous outburst, there can be no doubt that the whole Rabbinical period was characterised by devotion to learning, a mental and literary activity, much more general and vital than it is easy for us to conceive. In such an age the words of a professed and acknowledged sage would carry great weight. If, besides being "a wise man," he was a recognised "teacher," a man whose wisdom was stamped by public and official approval, whatever fell from his lips would command public attention: for these teachers, or rabbis, were the real rule

Remember now thy Creator in the days of thy youth. Ecclesiastes 12:1-7 The Creator remembered D. J. Burrell, D. D. How shall we understand this? Is it an allegory describing the weakening of the body? Is it a description of the Jews in captivity? Is it a dirge from some old book of hymns? The best explanation seems this: first, the Preacher describes old age as a stormy day; secondly, the figure changes to that of a palace going to ruin; then there is a reference to "the seven evil days" of spring in the Orient, which are thought particularly dangerous to the aged; and lastly the new figures of the lamp, the fountain, and the cistern come in. It is surely no strange thing to illustrate an idea with a variety of pictures. We may make a regular progression of the lessons taught in this passage. 1. There is a hereafter. Man is not made only for this life. What would we think of the pyramid builders if they scattered pyramids over a plain, but intentionally left every one of them unfinished, with the lines sloping together so as to prophesy of an apex which was never built? Such designed incompleteness is inconceivable, the human mind being what it is. No more can we conceive of God's having scattered over the world all the beautiful and noble lives in history, yet so that none of them should be complete. There must be a finishing some time. We are made so as to expect it. We have an organ whose function it is to anticipate it. And that organ of the heart would be as inexplicable without a hereafter as an eye without light. Where we find eyes we can presume the existence of light at some time. 2. Man is a responsible being. He can do pretty much as he pleases, but he cannot by any possibility exempt himself from the consequences of what he does. Sometime the score must be settled. 3. Death ends man's work on earth. It is interesting to note that the terrors of death are not dwelt upon in the passage. The sombreness, the pain of it, are passed by. Writers often gloat over death; they force the melancholy of it home upon our hearts, they seem to say (as Dickens is accused of saying in effect in describing the death of little Nell), "Now let us have a cry together." There is not the slightest touch of this in the ending of Ecclesiastes. If we have any plans for good, if we want to make this life a preparation for the glories of the future, how busy ought the thought and the sight of death to make us. 4. Reverent obedience to God is the only method of having a life that shall be worth living. God changes not, and we need not hope to change Him. He is a God of love always, but His love brings blessing only to those who seek to do His will. To those who disregard Him that same love becomes a condemnation. But how shall we keep God's laws? Above all commands, He has given to us our final command, by keeping which we are led to keep all the rest; "this is My beloved Son; hear ye Him." Therefore, trying to serve God while, rejecting Christ must lead to failure in God's eyes. 5. Youth is the best time to begin serving God.(1) It is easier to begin then. Habits are unformed, and will as easily take one shape as another. Once they are made, rearrangement comes only, as it were, by fracture.(2) It is important to have the trend of life settled in favour of the good. You cannot do this except at the needless expense of great moral upheaval, at any time but in the early years.(3) The more years of life consecrated to Christ, the more the quantity of good which can be done for Him. Every year away from His service is an empty year from the point of view of eternity(4) The earlier one begins in the Christian life, the longer time he has for Christian growth. ( D. J. Burrell, D. D. ) The Creator remembered H. M. Booth, D. D. I. AN EARLY RECOGNITION OF GOD WILL BECOME THE FORMATIVE PRINCIPLE OF CHARACTER. The formation of character is the true business of life. Character is the individual, the man himself. No one can be greater than his character, and no one can be less. At the centre of character there is always a governing principle. This may be one thing or another — may be a remembrance of God or a regard for the devil, may be a holy resolution or a weak sentiment. Still, it is there, and it is influential. It resembles the point of crystallization around which cluster the strange forms and colours of Nature's workmanship. Character will surely be determined by this central principle or supreme choice. Now, to "remember thy Creator in the days of thy youth" is to yield to God as He appears in Jesus Christ, or to become a Christian. This surrender enthrones God at the very centre of character. His word then becomes law. The holy life of His Son, our Redeemer, holds the attention. The formation of character proceeds as we "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ." II. CHILDHOOD'S REMEMBRANCE OF GOD BECOMES THE PERPETUAL RECOMPENSE OF SERVICE. We must bear one another's burdens, and so fulfil the law of Christ. He "went about doing good." He "came not to be ministered unto, but to minister." Simple fidelities engaged Him. An hour of communion with His Father prepared Him for any conflict, and He often looked up into His Father's face to gain new inspiration when He was weary or troubled. The possibility of this consciousness is the promise of the Bible. Again and again we are assured that God is interested in us. He wants to help us. He offers the confidence which Jesus knew. Now, if we can secure this confidence early in life, we shall be stronger and braver than we could otherwise be, for in every honest service we shall have the satisfaction of knowing that God is pleased. We may train ourselves to "do all to the glory of God." If we undertake any service, we may perform it as unto Him, and net as unto our fellow-men; if we make a contribution of money, we may present it first of all to Him, and may then act as His stewards in its distribution; if we contemplate a new work, we may consult Him in prayer; if we are burdened with care, we may cast our care upon Him. At once there opens before us many rare privileges. Life with God in it moves safely. III. THE SECURE HOPE OF SORROW AND OF DEATH IS OBTAINED WHEN THE CREATOR IS REMEMBERED. "Hope thou in God" is the psalmist's exhortation. "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost," is the benediction of Paul. God is the God of hope. What a blessed truth that is! He meets us with hope, and He continues to afford hope even to the end of life. When sorrows come we are not shut up to the conviction that we are the victims of fate. There is an "afterward" to every chastisement, with "peaceable fruit of righteousness." The end has not been reached. We are still at school. God is dealing with us as with sons. We shall bless Him by and by for life's discipline. Meanwhile, He sustains and comforts us to such a degree that a man has even been known to say, "It is good for me that I have been afflicted." God is with us. We shall surely reach port. We hope, in Him. And when we approach death, who but God can afford hope? ( H. M. Booth, D. D. ) The Creator remembered Monday Club Sermons. In any anthology upon old age this would easily rank first. Its cast is poetical, its substance the severest prose. In it the verdict of experience is given by one who has set himself "to know wisdom and to know madness and folly." The Preacher has simply spoken for the silent multitudes. Will the youth be sane and listen and heed, or giddy and unbelieving, till at the end he too will remorsefully cry, "Vanity of vanities, all is vanity"? Certain truths and principles ought ever to be bound about his neck and written on the tables of his heart. I. THE YOUTH IS GOD'S CREATION. If he doubles or denies this he will live like the beasts that perish, and be ready after a while to say that he has not pre-eminence above them. The spirit of the age is hushing the demands of the Creator and magnifying those of the created. While it professes the deepest reverence for an insect form or faultless crystal or mote of star-dust, it shuts the senses to any call to penitence, or prayer, or trust, or sacrifice, since we cannot know if there be One supreme who has uttered it. The youth is in peril. God is — no question — no perhaps. He is thy Creator. Remember Him and that thou art His, not thine own. Thy intuitions are correct; they point thee to Him. II. IN THE NATURAL ORDER OF LIFE AGE MOST COME. The lambs that gambol over the fields, the birds that sing among the branches do net dream they will ever grow old. Not a hint of future decay comes to any animal. Only the present has any fears for them. But man cannot hide from himself the fact of limitations. Even the child perceives that in the far distant time its steps will totter, its form be bowed, and its face wrinkled. The youth knows that enthusiasm will wane as the evening of life deepens. The strong man is aware that the days of decline are nearing. The house in its every part seems tumbling in pieces. The heart labours in beating, like a worn ,engine, with much noise and frequent calls for relief and repair. The thread of life, most delicate, is parting strand by strand, and the golden bowl which hung by it, in which the light has burned for fourscore years, is soon to be dashed in fragments. And so, whether it be the pitcher that no longer fetches the breath, or the wheel whose tiresome rounds of being are spent, and which has broken in upon itself, it is the end. Life has gone, aa death has come, and each to its own. The dust claims its kindred; the Lord His. III. THE CURSE OF AGE IS WHAT THE YOUTH HAS INVITED. His own selfishness has robbed him of helpers. Indolence has clothed him with rags. Deceit has made all wary and suspicious of him. The cruel tongue has slain his defenders. Profligacy has consumed flesh and body, surviving a little to be tortured. Hawthorne said, "The infirmities that come with old age may be the interest on the debt of nature, which should have been more seasonably paid — often the interest will be a heavier payment than the principal." It will always be heavier for the bad. IV. THE RELIGIOUS LIFE IS THE TRUE LIFE. Man by birth and development is allied to God. He fills out the meaning of existence only by heeding the laws and impulses which the Lord gives. He shows his greatness above the creation simply by his regard for ideas and things which are not visibly one with it. Since it changes and perishes, he reaches up and grasps the unchangeable and eternal. "He would not be the most distinguished object in it if he were not too distinguished for it," said the illustrious German. Along his divinely marked way he finds joy springing out of duties performed. The zest of building for immortality makes his slightest deed sublime. V. THE RELIGIOUS LIFE PREPARES FOR THE JUDGMENT. Here it would seem is the key to this treatise. Revelation must adapt itself to the capacity of the receiver. A gross mind and heart is only gradually led to more perfect Conceptions. Material things and events filled the vision of them to whom the message from heaven first came. Rewards and punishments were of a very practical nature. Food, offspring, and long life were offered to the dutiful and taken from the disobedient. It would pay to heed the commands of Jehovah. The Judge is the Lord, who has sustained and tested and known the doings of every one. The wicked must come with his daring crimes and his hidden deeds and answer therefor. That tribunal need have no terrors for the obedient. It is their vindication before any who questioned or exulted over them. And all shall see that the adjustments of another life will perfectly satisfy the inconsistencies of this. ( Monday Club Sermons. ) "Remember thy Creator" W. Whale. I. REMEMBER — WHOM? "Thy Creator." As we are indebted to God for our life, and health, and for the powers of the mind, it is most proper that we should remember Him. Will you not — 1. Remember Him and pray? 2. Remember Him and be thankful? 3. Remember Him and be obedient? 4. Remember Him and be watchful? II. REMEMBER — WHEN? 1. Youth is the time to store the memory. Life is now comparatively free, and all the powers of body and mind are capable of easy development. Now is the time when you may get into the habit of thinking about God, and into the habit of praying, and into the habit of acting from principle and for the glory of God. If you form the habit now it will ever after be easier to do right. 2. Youthful piety will save you from many sins and sorrows. 3. Youthful piety will ennoble and beautify your life. III. REMEMBER — WHY? Because evil days will come, and a time draw nigh when you will find no pleasure in good things. O how sad it will be if you let the days of youth pass by without giving your heart to Christ! ( W. Whale. ) The remembrance of our Creator Christian Observer. I. WHAT IS IMPLIED IN THE INJUNCTION TO REMEMBER GOD AS OUR CREATOR. 1. We are to remember that He has made us, and not we ourselves. 2. We are to bear in mind the superintending care of His providence and the riches of His grace. 3. We are to remember the authority with which, by the right of creation, God is invested; an authority to call us to account for the use we make of the privileges bestowed upon us. To Him we are responsible, and He will bring us into judgment. II. SOME REASONS WHY WE OUGHT TO REMEMBER OUR CREATOR IN THE DAYS OF OUR YOUTH. 1. And here it may fairly be demanded, Can we remember Him at too early a period? Reason as well as Revelation point out to us that the service of God cannot begin too soon. 2. This duty is most practicable in youth. 3. A third reason for remembering our Creator in youth is the uncertainty of life. 4. The remembrance of our Creator in youth will provide a remedy for the evils of life, 5. The only remaining argument I shall mention for early piety is derived from the honour which will thus accrue to religion, and the effect it will have in promoting the glory of God. III. THE MEANS OF ATTAINING AND PRESERVING THE REMEMBRANCE OF OUR CREATOR. 1. Since we are by nature strangers to divine truth, let us be ready to receive instruction from those who are wiser and better than ourselves. 2. Let us search the Scriptures. They are the revelation of our Creator. They will not only remind us of Him, but they contain all the knowledge of Him which it is essential to acquire, and "are able to make us wise unto salvation, through faith which is in Christ Jesus." 3. Let it be a fixed principle to avail ourselves of all other means of grace, of the ministration of the Word of God, of public and domestic worship. 4. Let us endeavour to form a habit of seeing the Creator in all things; of recognizing the hand of God in the works of nature and the course of events. If we make a right use of these great volumes which are open before us, we shall everywhere behold the agency of the Almighty. 5. We must keep a strict watch over our hearts and our conduct. ( Christian Observer. ) Remembering God G. A. Gordon. That word "remember," standing where it does, must mean a great deal. It must mean to keep in mind the thought of God as the shaping, constructive, sovereign influence in life. The idea of beauty the artist paints by; the idea of the special harvest the farmer tills the fields by; the chart the mariner sails by. So of the idea of God. We are to think by it; we are to feel in reference to it; we are to work under its inspiration; we are to live by the power of its life and incentive. The idea of God is illumination and power. It is interpretation, and it is the power of realization. Now for two or three thoughts urging us to this practice in youth. 1. First of all, youth is educable. If a man wants to be a mechanic, or a merchant, or a physician, he begins early. It is essential to the trade or the profession that it shall be so. If a man wants to Christianize his life, to make that life religious, ought he not to begin early, in analogy with other things which he does? Just as the hot wax receives the impression clearly and retains" it lastingly, so the impressionable mind of youth receives the stamp of the character of God more clearly and retains it more lastingly than in the subsequent periods of life. 2. Then consider, too, how simple life is when we are young. Look at the business man of forty, and see how his life has left its original simplicity. He is no longer simply a son and a brother, a friend and a student: he is himself a husband and a father, and a business man with a hundred cares and responsibilities. His life has branched out into wonderful complexity. It is intricate, complicated, hard to manage. Now, suppose that the man of forty begins to be religious. How difficult is his problem — to take that single force of the grand idea of God and send it through all these relationships in which he stands! It is like an attempt to thread not one, or ten, or a score, but a hundred needles at once. But, if the man begins early, it is different. He is a son; and he lets the love of God bear upon that relation, and seeks for the power of God to realize the meaning of it. He is a brother, a friend, a student. These are the simple relations in which he stands. Let him bring these under the divine illumination, open his heart to the power that leads him to realize the divine meaning of existence. Then, when his life enlarges, it will be a process of assimilation. Life will be simply the growth of godliness. 3. Then, again, if a man wants to make any high attainment in religion, he must begin early. What is religion but the consecration and the perfection of human life? And, if it be the consecration and perfection of human life, ought not the passion of a man's heart to be for eminence in it? 4. If we begin early, we may expect finally the consummate blessing and power of the religious life — spontaneity in work, spontaneity in noble views of God, in noble views of men and of the future of the world, spontaneity in goodness. ( G. A. Gordon. ) Human life Homilist. I. THE SUCCESSIVE STAGES OF HUMAN LIFE. 1. Here we have the growing stage. "The days of thy youth." Beautiful period this! It is the opening spring, full of germinating force and rich promise. 2. Here we have the declining stage. "While the evil days come," etc. The world, looked at through the eye of age, is a very different thing from what it is viewed through the eye of youth. There is no glow in the landscape, no streaks of splendour in the sky; there is a deep shadow resting over all. 3. Here we have the dissolving stage. "Man goeth to his long home." The grave is the long home of his body, eternity the long home of his soul. II. THE SOVEREIGN OBLIGATION OF HUMAN LIFE. There is an obligation which runs through all these stages, meets man in every step he takes. What is it? "Remember now thy Creator." Two things are necessary to the discharge of this obligation. 1. An intellectual knowledge of the Creator. Three ideas are included in our conception of this transcendent character.(1) Absolute origination. We think of Him as one antecedent to all other existences, existing in the unbroken solitudes of immensity, having in Himself the archetypes of all that ever has been, of all that ever will be; and the power of giving them forms of existence distinct from Himself.(2) Absolute proprietorship. What He has created is His unconditionally, and for ever His. "All souls are mine," etc. There is yet another idea included in the conception of Creator.(3) Absolute obedience. If we all have and are His, ought we not in all things to be regulated by His will? Ought not His will to be our sovereign law in all things? 2. A heart sympathy with Him. What has God done for us, and what has He promised to do? Let the heart be duly impressed with gratitude for the past, and with hope for the future, and we shall assuredly remember Him. III. The choicest period of human life. "Remember now thy Creator in the days of thy youth." 1. It is the best period for cultivating a godly life. Lusts lie comparatively dormant, habits are unformed, prejudices have attained no power; the conscience is susceptible, the heart is tender, the intellect is free, etc. 2. The cultivation of a godly life in youth will bless every subsequent period of being. Through manhood, through old age, through death, into eternity, and through all future times a godly life will ensure true blessedness of being. ( Homilist. ) The irreligious youth S. Martin. — " Remember now thy Creator." I. BECAUSE THOSE POWERS OF THE HUMAN SPIRIT TO WHICH RELIGION APPEALS ARE EXERCISED AND DEVELOPED NOW. The youth cannot be in the same position as the infant of days, who cannot think, nor judge, nor will. The rational youth must stand on a footing different from the idiot youth. If God calls us to pursue a certain course, all who have faculties to pursue it, are, by virtue of the possession of these powers, under obligation; the possession of the powers being alike the foundation and the evidence of the claim. II. BECAUSE GOD'S CLAIMS EXIST NOW. "Thy Creator." III. BECAUSE THE SEASON OF YOUTH IS FLEETING NOW. Infancy is gone; childhood is no more; but youth, even if but just come, is really going. Soon, therefore, it will be impossible to the irreligious youth to be a religious youth. He may become a godly man, but still he will have been an ungodly youth. IV. BECAUSE DAYS OF EVIL ARE COMING NOW. 1. The evil day of confirmed sinfulness is coming. Acts repeated, and states cherished, are habits. Oh, how mysterious and how mighty is the force of habit! It is a silken thread transformed by invisible processes into an iron chain. 2. The evil day of multiplied temptation is coming. The body daily grows, and with its growth may spring up some fleshly lust — it may be drunkenness, or grosser vice. The mind is gradually developed, and with its development may arise some spiritual temptation — it may be deceitfulness — scepticism — infidelity. Satan is concentrating force and power to stamp deep and clear this die — a sinful character. 3. The evil day of trouble is coming. V. DEATH MAY BE VERY NEAR, AND IS SURELY COMING NOW. VI. OLD AGE BRINGS CORRESPONDING INFIRMITIES; AND IF IT COME TO YOU, IT WILL SEEM TO HAVE COME BUT NOW. The "evening of life" is a common phrase for old age; let not this poetical phraseology mislead you. If old age be, in its calmness and stillness, like evening, remember that it has the duskiness and the chilliness of evening. Years blunt the bodily senses, and equally the susceptibilities of the soul. Who, therefore, in his right mind, will wait for old age, that in it he may "work out his own salvation with fear and trembling"? VII. THE GREATEST FACILITIES EXIST NOW. I speak now of external advantages, I refer to the state of the spirit, and I assert that more aid is furnished by the state of the soul in youth than by the state of the soul in any other period of life. Habits are not so confirmed in youth as in more advanced years, because the confirmation of habits requires time, and much time has not yet been given. VIII. RELIGION WILL GIVE MOST JOY, AND IT WILL SECURE MOST USEFULNESS IF COMMENCED NOW. 1. It will give most pleasure. There is not so much to unlearn as when persons become godly late in life; and unlearning is an irksome process. If there be any pleasure in religion, the amount taken is increased by being tasted early. 2. It will secure most usefulness. Youthful piety exerts an influence peculiar to itself, and God seems to choose for usefulness chiefly those who are godly while young. IX. RUIN MAY OVERTAKE A YOUTH NOW. If ruin overtake you, it were better for you to have died in infancy; nay, it were better never to have been born. ( S. Martin. ) Young persons exhorted to remember their Creator Sketches of Four Hundred Sermons. I. THE DUTY HERE ENJOINED. 1. The object is our Creator.(1) There was a period when we had no being; had we always been in existence we could have had no Creator; but on the limited period of mortal life, both as it regards its commencement and close, the Scriptures are explicit ( Job 8:9 ; Psalm 39:5 ; James 4:14 ).(2) We have a Creator, and therefore did not make ourselves; could we have given ourselves existence, the duty enjoined in the text would have referred only to ourselves; but no being can make itself, as that would suppose it acted prior to its existence, which is a manifest contradiction.(3) Our Creator is God; this is one of the first truths of revealed religion ( Genesis 1:27 ; Genesis 6:7 ; Deuteronomy 4:32 ; Malachi 2:10 ). 2. The act of remembrance. To "remember our Creator" implies —(1) A previous knowledge of Him. He has made Himself known unto us by the works of His hands ( Psalm 19:1 ; Romans 1:20 ); by the acts of His providence ( Psalm 104:27, 28 ; Matthew 10:30 ; Acts 17:28 ). But more especially by the manifestations of His grace ( Exodus 34:6 ). As a God of grace He pardons our sins, renews our hearts; and to know Him in this character is to have a consciousness that He has actually done this for us. This knowledge can be obtained only by a Divine influence ( Matthew 11:27 ; Matthew 16:17 ).(2) The frequent recollection and actual consciousness of His divine presence; to set the Lord always before us, and to consider Him as a Being essentially present in all places. This remembrance should be —(a) Reverential; His eternal Godhead, terrible justice, and wonderful acts should inspire us with the most profound sentiments of veneration.(b) Affectionate; His infinite love in the gift of His Son, and His amazing mercy in pardoning sin, should lead us to remember Him with feelings of the most ardent attachment.(c) Operative; we should evince that we do remember Him, by shunning all that He abhors, and following all that He enjoins. II. THE PECULIAR PERIOD WHEN THIS DUTY IS TO BE PRACTISED — "Now, in the days of thy youth." 1. Because He is the most worthy object for our remembrance; and that which is most worthy has the first and highest claims upon our" attention. 2. Because such a remembrance, at this time, is peculiarly acceptable to God. O how lovely is youthful piety! Under the law, the first-fruits and the first-born were God's sole property; and the buds of being, and the earliest blossoms of youth, are the most acceptable sacrifice that we can offer to our Creator; and shall we neglect these offerings? 3. Because of the comparative ease with which it may be performed. 4. Because the present is the only certain time we can command for doing it; the past is gone, the future may never be ours. 5. From principles of justice: He is our Creator, and therefore justly claims the whole of our service. 6. From principles of gratitude; we owe our all to Him; tie remembered us in our low estate; He still remembers us; on the wings of every hour we read His patience. O what a mighty debt of gratitude is due to Him! 7. From principles of self-interest; to remember our Creator is the way to true wisdom, substantial honour, and unfading happiness. ( Sketches of Four Hundred Sermons. ) Days of youth Homilist. We have here — 1. The successive stages of human life. 2. The primary obligation of human life. To "remember the Creator." This remembrance of the Creator should be intelligent, loving, practical, permanent. 3. The choicest period of human life. "The days of thy youth." I. The days of youth are days of peculiar ILLUSION. They live in romance. Their theory of life bears but little resemblance to stern reality. Their blooming landscape is but a mirage creation of their own fancy. Look at their views — 1. As to life's happiness. In the home which they have painted for themselves there is no cloud, no storm, no blight. But how different they find the reality as they move on through the different stages to old age. 2. As to life's length. Most young people put their death a long way further off than it is. 3. As to life's improvability. Most youths feel that they ought to be religious, and they adjourn the work of spiritual culture till a time in the future, which they consider will be more convenient. But such a time never comes. II. The days of youth are days of peculiar TEMPTATION. 1. Credulity. They are unsuspicious and confiding, and with minds but partially informed with the facts of existence, and untrained to the weighing of evidence, they are ready to accept almost any plausible proposition, especially when it is agreeable to their desires. 2. Carnality. In the first stages of human life animalism is the regnant power. All the pleasures are the pleasures of the sense. 3. Vanity. The conceit of youth is proverbial. They are vain of their appearance, their talents, if they have no wealth or ancestry. 4. Gregariousness. Strong is the tendency in young natures to follow and to blend with others. III. The days of youth are days of peculiar VALUE. Whilst all the years and hours of man's short life are of priceless value the time of youth is pre-eminently precious; its hours are golden. It is pre-eminently valuable — 1. Because of its fleetness. "Youth," says John Foster, "is not like a new garment which we can keep fresh by wearing sparingly, we must wear it daily, and it wears fast away. It is a flower that soon withereth." 2. Because of its possibilities. The possibilities of flowers, fruit, affluent orchards, and waving fields of golden harvest are all shut up in the spring; so it is with youth, the greatness of manhood is in youth. He who wishes to be a great citizen, orator, saint, must begin in youth. ( Homilist. ) Youthful piety: described and inculcated W. Mudge, B. A. I. TO SAY WHEREIN YOUTHFUL PIETY CONSISTS. It consists, you will find, in a ready, filial, and grateful remembrance of God — a remembrance which induces acquiescence in the Divine will and subjection to it. II. TO OBVIATE SOME OBJECTIONS TO IT. 1. It is time enough yet, say some, for youth to think seriously and to be pious. This objection proceeds on the supposition that youth have yet many days and years to come; but how know we what a day or even an hour may bring forth? 2. Youth is the time of enjoyment, say others: young people should enjoy themselves. True; and is there nothing to enjoy in the favour and friendship of our Creator? Nothing to enjoy in freedom from the guilt and from the power of sin? Nothing to enjoy in being good and doing good? And is there any time comparable to youth for the enjoyment of these things? 3. Religion is very well and suitable for old age and infirmity is an objection to youthful piety nearly allied to the foregoing. So it is: but is it, therefore, unsuitable to health and youth? 4. We can repent and be religious some future time, will young people themselves sometimes say, when exhorted to remember now their Creator. But to repent when we will is not in our power. Repentance is the gift of Jesus Christ, and He may righteously withhold to-morrow what we ungratefully refuse to-day. 5. Piety induces gloom and melancholy, it is often further urged. Who are they that say piety induces depression and gloom of spirit? Not the pious, but such as never felt the power of godliness or experienced the joy of faith. Are they, then, to-be believed who tell us of what they cannot possibly be judges? 6. Piety interferes with genteel and polite demeanour, it has, too, been said. This objection betrays in those who advance it great ignorance of Scripture and of scriptural character. No: the Gospel which we preach inculcates morals the most correct and chaste, tempers the most gracious, manner the most affable, behaviour the most courteous. 7. It will incur reproach, and possibly it may injure a young man's reputation; and consequently also may retard his advancement in life to be pious too soon, is the final objection to early piety we shall choose to notice. How sordid must be the views of a parent who seeks first for his children any object below "the kingdom of God and His righteousness"! And how must "the honour which cometh of man" be desired and valued above "the honour which cometh of God only" where there exists the fear of disrepute on account of religion! III. TO STATE SOME REASONS FOR IT. 1. It is reasonable in itself — that a creature should remember his Creator; a redeemed creature his Redeemer; and an immortal creature that immortality which awaits him. We execrate ingratitude one towards another: is there nothing offensive in an ungrateful forgetfulness of our Maker? 2. God requires it. Yet, "ye have robbed Me," may God justly say to those of our youth who forget Him and refus

12:1-7 We should remember our sins against our Creator, repent, and seek forgiveness. We should remember our duties, and set about them, looking to him for grace and strength. This should be done early, while the body is strong, and the spirits active. When a man has the pain of reviewing a misspent life, his not having given up sin and worldly vanities till he is forced to say, I have no pleasure in them, renders his sincerity very questionable. Then follows a figurative description of old age and its infirmities, which has some difficulties; but the meaning is plain, to show how uncomfortable, generally, the days of old age are. As the four verses, 2-5, are a figurative description of the infirmities that usually accompany old age, ver. 6 notices the circumstances which take place in the hour of death. If sin had not entered into the world, these infirmities would not have been known. Surely then the aged should reflect on the evil of sin. 12:8-14 Solomon repeats his text, VANITY OF VANITIES, ALL IS VANITY. These are the words of one that could speak by dear-bought experience of the vanity of the world, which can do nothing to ease men of the burden of sin. As he considered the worth of souls, he gave good heed to what he spake and wrote; words of truth will always be acceptable words. The truths of God are as goads to such as are dull and draw back, and nails to such as are wandering and draw aside; means to establish the heart, that we may never sit loose to our duty, nor be taken from it. The Shepherd of Israel is the Giver of inspired wisdom. Teachers and guides all receive their communications from him. The title is applied in Scripture to the Lord Jesus Christ, the Son of God. The prophets sought diligently, what, or what manner of time, the Spirit of Christ in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. To write many books was not suited to the shortness of human life, and would be weariness to the writer, and to the reader; and then was much more so to both than it is now. All things would be vanity and vexation, except they led to this conclusion, That to fear God, and keep his commandments, is the whole of man. The fear of God includes in it all the affections of the soul towards him, which are produced by the Holy Spirit. There may be terror where there is no love, nay, where there is hatred. But this is different from the gracious fear of God, as the feelings of an affectionate child. The fear of God, is often put for the whole of true religion in the heart, and includes its practical results in the life. Let us attend to the one thing needful, and now come to him as a merciful Saviour, who will soon come as an almighty Judge, when he will bring to light the things of darkness, and manifest the counsels of all hearts. Why does God record in his word, that ALL IS VANITY, but to keep us from deceiving ourselves to our ruin? He makes our duty to be our interest. May it be graven in all our hearts. Fear God, and keep his commandments, for this is all that concerns man.