Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

CHAP. XII.

1 * 1.1 REmember a 1.2 now thy Creator b 1.3 in the days of thy youth c 1.4, while the evil days d 1.5 come not, nor the years draw nigh * 1.6 when thou shalt say, I have no pleasure in them e 1.7;

2 While the sun, or the light, or the moon, or the stars be not darkned f 1.8, nor the clouds return after the rain g 1.9:

3 In the day when the keepers of the house h 1.10 shall tremble, and the strong men i 1.11 shall bow themselves, and ‖ 1.12 the grinders k 1.13 cease l 1.14 because they are few m 1.15, and those that look out of the windows n 1.16 be darkened,

4 And the doors be shut in the streets o 1.17, when the sound of the grinding is low p 1.18, and he shall rise up q 1.19 at the voice of the bird r 1.20, and all the daughters of mu∣sick s 1.21 shall •…•…e brought low t 1.22.

5 Also when they shall be afraid u 1.23 of that which is high x 1.24, and fears shall be in the way y 1.25, and the al∣mond-tree shall flourish z 1.26, and the grashopper shall be a burden a 1.27, and desire b 1.28 shall fail: because man goeth c 1.29 to his long home d 1.30, and the mourners e 1.31 go about the streets:

6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the foun∣tain, or the wheel broken at the cistern f 1.32.

7 * 1.33 Then shall the dust g 1.34 return to the earth as it was h 1.35: and the spirit i 1.36 shall return unto God k 1.37 * 1.38 who gave it l 1.39.

8 * 1.40 Vanity of vanities, saith the preacher, all is va∣nity m 1.41.

9 And ‖ 1.42 moreover, because the preacher was wise n 1.43, he still taught the people knowledge o 1.44; yea, he gave good heed p 1.45, and sought out q 1.46, and * 1.47 set in order r 1.48 ma∣ny proverbs s 1.49.

10 The preacher sought to find out † 1.50 acceptable words t 1.51, and that which was written u 1.52 was upright x 1.53, even words of truth y 1.54.

11 The words of the wise z 1.55 are as goads, and as nails a 1.56 fastened b 1.57 by the masters of assemblies c 1.58, which are given from one shepherd d 1.59.

12 And further, by these e 1.60, my son, be admonish∣ed f 1.61: of making many books there is no end g 1.62, and much ‖ 1.63 study h 1.64 is a weariness to the flesh i 1.65.

13 ‖ 1.66 Let us hear the conclusion of the whole mat∣ter k 1.67, * 1.68 Fear God l 1.69, and keep his commandments m 1.70: for this is the whole duty n 1.71 of man.

14 For * 1.72 God shall bring every work into judg∣ment o 1.73, with every secret thing p 1.74, whether it be good, or whether it be evil.

Notes

• * 1.1

  Pro. 22. 6.
• a 1.2

  To wit, practically, or so as to fear, and love, and faith∣fully serve and worship him, which when men do not, they are said to forget God, Psal. 9. 17. & 106. 21. and in many other places.
• b 1.3

  The first Author, and continual Preserver of thy Life and Being, and of all the perfections and enjoyments which accom∣pany it, to whom thou hast the highest and strongest obligations to do so, and upon whom thou hast a constant and necessary de∣pendance, and therefore to forget him is most unnatural, and in∣humane, and disingenuous.
• c 1.4

  For then thou art most able to do it, and thou owest the best of thy Time and Strength to God; then thou hast opportunity to do it; and thou maist not live till Old-age: then it will be most acceptable to God, and most com∣fortable to thy self, as the best evidence of thy sincerity, and the best provision for Old-age and Death; and then it is most necessary for the conquering those impetuous Lusts and Passions which drown so many Thousands of young Men in perdition, both in this Life, and in tha•…•… to come.
• d 1.5

  The time of Old-age, which is evil, i. e. burdensome, and calamitous in itself, and far more grievous and terrible when it is loaded with the sad remembrance of a mans youthful Follies and Lusts, and with the dreadful prospect of ap∣proaching Death and Judgment, which makes him see that he can∣not live, and yet dare not die, and with the consideration and ex∣perience of the hardness of his heart, which in that age is rarely brought to true Repentance, and so generally expires either in vain presumption, or in hellish desperation.
• * 1.6

  See 2 Sam. 19. 35.
• e 1.7

  My Life is now bitter and burdensome to me, and worse than death: which is fre∣quently the condition of Old-age.
• f 1.8

  Heb. While the sun, and the light, and the moon, &c. That clause, and the light, seems to be added to signifie that he speaks of the darkning of the Sun, and Moon, and Stars, not in themselves, or in their own Bodies, but only in respect of that light which they afford to men. And therefore the same clause which is expressed after the Sun, is to be understood after the Moon and Stars, as is very usual in Scripture in like cases. And those Expressions are to be understood either 1. Literally, of the dimsightedness of old men, by reason whereof the light of the Sun, &c. seems dark to them. Which seems not to agree with the Context, partly be∣cause the dimness of their sight is expressed in the next verse, and partly because both this and the following verses are wholly Alle∣gorical. Or rather 2. Figuratively, and that either 1. Of the outward parts of the Body, and especially of the Face, the Beauty of the Countenance, the lightsom and pleasant complexion of the Cheeks, the liveliness of the Eyes, which are compared to the Sun, and Moon, and Stars, and which are obscured in Old-age, as the Chaldee Paraphrast understands it. Or 2. Of the inward parts of the mind, the Understanding, Phancy, Memory, which may not unfitly be resembled to the Sun, and Moon, and Stars, and all which are sensibly decayed in most old Men. For it may seem improbable, that Solomon in his description of the infirmities of Old-age should omit the decays of the most noble part of Man, which are commonly incident to Old▪age. And yet, with submission to those worthy persons who think otherwise, it seems not necessa∣ry that he should here speak of those inward decays, partly be∣cause they are not so general in old Men as the decays of the Body are; partly because he here directeth his Speech to sensual men who are more affected with corporal than with intellectual mala∣dies; and partly because both the foregoing and following passages concern the state of Mens Bodies and their outward condition. Or rather 3. Of external things, and of the great change of their joy and prosperity, which they had in their youthful time, into sorrow, and manifold calamities, which are usually the compani∣ons of Old-age: For this interpretation seems best to agree both with the foregoing verse, in which he describes the miseries of Old-age, and with the following clause, which is added to ex∣plain and determine those otherwise ambiguous Expressions; and with the Scripture use of this Phrase, which is the best key for the understanding of Scripture; for a state of Comfort and Happi∣ness is oft described by the Light of the Sun. &c. as Iudg. 5. 31. 2 Sam. 23. 4. Isa. 30. 26. & 60. 20. and a time and state of great trouble is set forth by the darkning of the Light of the Sun, &c. as Isa. 13. 9, &c. & 24. 23. Ioel 2. 10. & 3. 15. Mat. 24. 29. and oft elsewhere.
• g 1.9

  This Phrase notes a perpetual Succession, and Re∣ciprocation of Rain, and Clouds bringing Rain, and then Rain and Clouds again, and so without end. Whereby he expresseth either 1. The Rheums or Defluxions which do abundantly and incessantly flow in and from old Men, for want of natural heat and strength to prevent or remove them. Or rather 2. The conti∣nual vicissitude of Infirmities, Diseases, and Grie•…•…s, in old Men, one deep calling upon another, and one Affliction beginning at the end of another; whereas in young Men after Rain the Clouds are dispersed, and fair weather succeeds.
• h 1.10

  i. e. Of the Body, which is oft and fitly compared to an house, as Iob 4. 19. Psal. 119. 54. 2 Cor. 5. 1. Whose keepers here are either 1. The Ribs and Bones into which they are fastened, which are the Guardians of the inward and vital parts, which also are much weakned and shaken by Old-age. Or rather 2. The Hands and Arms, which are mans best instruments to defend his Body from the assaults of Men or Beasts, and which in a special manner are subject to this trembling, by paralitical or other like di∣stempers, that are most incident to old Men.
• i 1.11

  Either the Back, or the Thighs and Legs, in which the main strength of the Body doth consist, which in old Men are very seeble, and unable both for the support of the Body, and for motion.
• ‖ 1.12

  Or, 〈◊〉〈◊〉 •…•…∣ders 〈◊〉〈◊〉 〈◊〉〈◊〉 they grind little.
• k 1.13

  The Teeth, those especially which are commonly so called because they grind the Meat which we eat.
• l 1.14

  To wit, to perform their Office.
• m 1.15

  Heb. because they are diminished, either 1. In strength. Or 2. In num∣ber; being here one, and there another, and not united together, and one directly against another, and consequently unfit for their work.
• n 1.16

  The Eyes. By windows he understands either 1. The holes in which the Eyes are fixed, Zech. 14. 12. Or 2. The Eye-lids, which, like windows, are either opened or shut. Or 3. Those Humours and Coats of the Eyes, noted by Anatomists, which are the chief Instruments by which the Eye sees.
• o 1.17

  Or, toward•…•… the streets: which lead into the streets. This is understood either 1. Literally; because men, when they are ve∣ry old, keep much at home, and have neither strength nor incli∣nation to go abroad. Or rather 2. Allegorically, as all the other clauses are understood. And so the doors are either 1. The out∣ward Senses, which, as doors, let in outward Objects to the Soul. Or rather 2. The Mouth, or the two Lips, here expressed by a word of the dual number, which are oft called a door, both in Scripture, as Psal. 141. 3. Mich. 7. 5. and in other Authors, which, like a door, open or shut the way which leads into the streets or common passages of the Body, such as the Gullet, and Stomach, and all the Bowels, as also the Wind-pipe, and Lungs; which also are principal instruments both of speaking and eating. And these are said to be shut, not simply and absolutely, as if they did never eat, or drink, or speak, but comparatively, because Men in extream Old-age grow dull and listless, having little or no appetite to eat, and are very much indisposed for discourse, and speak but seldom.
• p 1.18

  Or, because the sound, &c. So this may be added, not as a new Symptom of Old-age, but only as the reason of the foregoing Symptom. The sense is, When, or because the Teeth, called the grinders, v. 3. are loose and •…•…ew, whereby both his speech is low, and the noise which he makes in eating is but small. And this is one great cause of his indisposedness both to eating and to speaking. Some understand this of Concoction, which after a sort doth grind the Meat in the stomach, and in the other parts appointed by God for that work. But that is transact∣ed inwardly, and without all noise or sound.
• q 1.19

  To wit, from his Bed, being weary with Lying, and unable to get sleep.
• r 1.20

  Either 1. Upon the smallest noise. Which doth not consist with that deafness incident to old Men, and described in the next words. Or rather 2. As soon as the Birds begin to chirp, which is early in the morning, whereas Children and Young Men, can lie and sleep long in the morning.
• s 1.21

  All those Senses or parts of the Body, which are employed in Musick and Song, as well those which make it, as the parts of and within the Mouth, as those which receive it, to wit, the Ears.
• t 1.22

  Shall be cast down from their former excellency; they are become incapable either of ma∣king musicit, or of delighting in it.
• u 1.23

  The passion of Fear is observed to be most incident to old Men, of which divers Reasons may be given.
• x 1.24

  Either 1. Of high things, lest they should fall upon them. Or rather 2. Of high places, of going up hills or stairs, which is very irksom to them, because of their weakness, and weariness, and giddiness, and danger, or dread of falling. And this clause, together with the next may be rendred thus, and that agreeably to the Hebrew Text, Also they shall be afraid and terrified (Two words expressing the same thing, which is very frequent in the Hebrew,) of that which is high in the way. When they walk abroad they will dread to go up any high or s•…•…eep places.
• y 1.25

  Lest as they are walking, they should stumble, or fall, or be thrust down, or some infirmity or mischief should befall them.
• z 1.26

  Their heads shall be as full of gray Hairs, as the Almond-Tree is of white Flowers. Such Metaphors are not unusual in other Authors. Hence Sophocles calls a gray or hoary Head flowry, and again, covered with white flowers.
• a 1.27

  If it doth accidentally hop up and rest upon them. They cannot en∣dure the least burden, being indeed a burden to themselves. But the words may be, and are by others rendred, the locust (as the an∣cient Interpreters, and many others render it; or, as ours, and some others, the grashopper, which comes to the same thing; for these two sorts of insects are much of the same nature and shape,) shall be a burden to itself. And by the locust or grashopper may be under∣stood either 1. The old Man himself, who bears some resem∣blance to it, in shape, by reason of the bones sticking out, in the constitution of the Body, which is drie and withering, and in the Legs and Arms which are slender, the flesh being consumed. Or 2. The Back, which fitly follows after the Head upon which the Almond-Tree flourished, in which the strength of the Body lay, and which formerly was able to bear great burdens, but now, through its weakness and crookedness, is a burden too heavy for itself. And some of the Jewish and other Interpreters understand this word, which others render locust or grashopper, to be some part of the Body, either the Back-bone, or the head of the Thigh-bone, or the Ankle-bone, any of which may well be said to be heavy or burden∣some to itself, when it moves slowly and listlesly, and not without difficulty and trouble.
• b 1.28

  To wit, of Meats, and Drinks, and Mu∣sick, and other carnal Delights, which are vehemently desired by men in the heat of their Youth, but are unsavoury to old men; of which see an Instance, 2 Sam. 19. 35. It is true, the former Ex∣pressions are metaphorical, but the two next following are proper, and to be understood literally, and so may this clause also.
• c 1.29

  Is travelling towards it, & every day nearer to it than other.
• d 1.30

  From this place of his pilgrimage into the Grave, from whence he must never return into this world, and into the state and place of the fu∣ture Life, which is unchangeable and everlasting.
• e 1.31

  Either such as were hired to that end, of whom see on Ier. 9. 17. Mat. 9. 23. & 11. 17. or true Mourners, near Relations, and dear Friends, ac∣company the dead Corps through the streets to the Grave.
• f 1.32

  This verse is to be understood either 1. Literally, of the or∣naments of Life, such as Chains, and Jewels, and vessels of Gold and Silver, and of the instruments by which the necessary Provisi∣ons and supports of Life are conveyed to us, such as fountains of water, and Pitchers, &c. which may be said to be loosed or bro∣ken because they are neglected as useless things to the dead man. Or rather 2. Allegorically, of those inward parts of Mans Body which are the chief Instruments of Life, or Sense and Motion, and of the vital or animal operations, whether such from which they first proceed, or in which they are first elaborated and contained, which may fitly be compared to a bowl, and fountain, or cistern; or such by which they are derived or conveyed to the several parts of the body, which are very conveniently designed by the cord, and pitcher, and wheel; all which are truly said to be loosed or broken, i. e. dissolved, or become useless and insufficient for the performance of their several functions. This in the general. But it seems most pro∣bable that Solomon, who was so profound a Philosopher, and doubt∣less had an accurate knowledge of all the parts of mans Body, and their several offices and operations, doth by these several Expressi∣ons describe so many particular parts and offices. By the silver cord it is generally and most probably conceived, that he understands the pith or marrow of the back-bone, which comes from the brain, and thence goeth down to the very lowest end of the Back-bone, toge∣ther with the Nerves and Sinews, which, as Anatomists observe, are nothing else but the production & continuation of the marrow. And this is most aptly compared to a cord, both for its figure, which is very long and round, and for its use, which is to draw and move the parts of the Body, and to silver, both for its excellen∣cy and colour, which is white and bright, even in a dead, and much more in a living Body. And this may properly be said to be loosed, or dissolved, or broken, or removed, as others render the word, the sense of all these translations being the same, because it is relaxed, or obstructed, or otherwise disenabled for its proper service. And answerably hereunto by the golden bowl he under∣stands the Membranes of the Brain, and especially that innermost Membrane which is called by Anatomists, the pious mother, because it doth with a motherly care defend the Brain, and assist and go∣vern its actions, which insinuates itself into all the parts of the Brain, following it in its various windings and turnings, keeping each parcel of it in its proper place, and distinguishing and dividing one part from another, to prevent disorder and mischief. This is not unfitly called a bowl, partly because it is round, and partly because it receives and contains in it all the substance of the Brain; and a golden bowl, partly for its great preciousness and usefulness; partly for its ductility, being drawn out into a great thinness or fineness, as Gold is capable of being drawn forth into thinner plates than o∣ther metals can bear; and partly for its colour, which is somwhat yellow, and comes nearer to that of Gold than any other part of the Body doth. And this is well said to be broken, as for the rea∣sons above noted, so because upon the approach of Death it is com∣monly shrivel'd up, and many times broken. And as these two former clauses concern the Brain, and the animal Powers, so the two following clauses of this verse respect the Spring and seat of the vital Powers and Operations, and of the blood, the great instru∣ment thereof, which hath been commonly conceived, and conse∣quently is here understood, to be the Liver, but more truly and certainly is the Heart, which is now known and confessed to be the source of the blood. And so Solomon here describes the chief Or∣gans or Vessels appointed for the Production, and Distribution, and Circulation of the Blood in Man's Body. For although the Do∣ctrine of the Circulation of the Blood hath lien hid and unknown for very many Generations together, and therefore the honour of the Invention of it is justly ascribed to a famous Physician of our Country, yet it is not improbably supposed by some, that it was well known to Solomon, although after his times it was lost, as doubtless many other things were, which he wrote concerning Plants, and other things. According to this motion the fountain here is the right Ventricle of the heart, which is now acknowledged to be the spring of Life, and of the vital Spirits, and the pitcher is the veins which convey the blood from it to other parts, and especial∣ly that arterious Vein, as Anatomists call it, by which it is trans∣mitted to the Lungs, and thence to the left Ventricle of the Heart, where it is better elaborated, and then by the Pulse thrust out in∣to the great Artery, called Art•…•…a •…•…orta, and by its branches dis∣persed into all the parts of the Body, to give them Life and Vigor, which being done, the residue of the Blood is carried back by the Veins into the right Ventricle of the Heart, whence it is disposed, as hath been now mentioned, and so runs in a perpetual round, un∣less it be obstructed by some disorder in the Body. And the ci∣stern is the left Ventricle of the Heart, and the wheel seems to be that great Artery which is joined to it, which is very fitly so called, because it is the first and great instrument of this Rotation or Cir∣culation of the Blood, which by its Pulse is forcibly thrust out in∣to all the parts of the Body, whence, by various windings and turnings, it returns thither again, and so is sent again upon the same journey, which in like manner it performs again and again, as long as Life and Health continue; and when any of these parts are disenabled for the discharge of their Offices, then are they fitly said to be broken. The pitcher may be said to be broken at the foun∣tain, when the veins do not return the blood to the Heart, but suf∣fer it to stand still and cool within them, whence comes that cold∣ness of the outward parts, which is a near forerunner of Death. And the w•…•…l may be said to be broken at the cistern, when the great Arteries do not perform their Office of conveying the Blood into the left Ventricle of the Heart, and of thrusting it out thence into the lesser Arteries, whence comes that ceasing of the pulse, which is a certain sign of approaching Death.
• * 1.33

  Gen. 3. 19.
• g 1.34

  The Body called dust, both for its original which was from the dust, and to signifie its vile and corruptible Nature, Iob. 4. 19. & 30. 19. Psal. •…•…3. 14.
• h 1.35

  Whence it was first taken. He al∣ludes to that passage Gen. 3. 19.
• i 1.36

  The Soul of man frequently so called, as Gen 2 7. Psal 31. 5. &c. because it is of a spiritual or immaterial Nature.
• k 1.37

  Into his presence, and before his Tribunal, that there it may be sentenced to its everlasting habitations, either to abide with God for ever, if it be approved by him, or other∣wise to be eternally shut out from his presence and favour.
• * 1.38

  Num. 16. 22. & 27. 16. Job 34. 1•…•…. Isa. 57. 16. Zech. 12. 1.
• l 1.39

  To wit, in a peculiar manner, by his creating Power; for in a general sense God giveth to every seed his own body, 1 Cor. 15. 38. Hence he is called the father of Spirits, Heb. 12. 9.
• * 1.40

  Ch. 1. 2.
• m 1.41

  This sentence wherewith he began this Book he here repeat∣eth in the end of it. Partly as that which he had proved in all the foregoing discourse, and partly as that which naturally and necessa∣rily followed from both the branches of the assertion now laid down, v. 7.
• ‖ 1.42

  Or, the more wise the preach∣er was, &c.
• n 1.43

  Which he affirmeth not out of vain ostentation, but partly to procure the more credit and acceptance to his Doctrine and Coun∣sel here delivered; and partly to declare his Repentance for his former follies, and Gods great Mercy in restoring his Wisdom to him.
• o 1.44

  As God gave him this Wisdom, that he might be a teacher of others, so he used it to that end. Therefore despise not his Counsel.
• p 1.45

  He did not rashly and foolishly utter whatsoever came into his mind, or mouth, but seriously pondered both his matter and words.
• q 1.46

  Both by the exercise of his own mind, and by read∣ing and learning from others.
• * 1.47

  1 Kin. 4. 32.
• r 1.48

  Or, directed on fitted. He select∣ed such as were most useful.
• s 1.49

  Excellent and wise sayings, which are oft called Proverbs, as was noted before upon the Book of Pro∣verbs.
• † 1.50

  Heb. words of delight.
• t 1.51

  Heb. desirable or delightful, worthy of all acceptation, such as would minister comfort and profit to the hearers or Readers.
• u 1.52

  By the Preacher in this and his other Books.
• x 1.53

  Heb. right or streight, agreeable to the Mind or Will of God, which is the rule of right, not crooked or perverse.
• y 1.54

  Not fables cunningly devised to deceive the simple, but true and certain Doctrines which com∣mend themselves to mens own Consciences or Reasons, wholsom and edifying Counsels.
• z 1.55

  Not of secularly or politickly wise men, but of the spiritually wise and holy men of God; of which, and not of the former, this whole context treats.
• a 1.56

  Piercing into mens dull Minds, and hard Hearts, and quickening and provoking them to the practice of all their duties.
• b 1.57

  Which do not only amuse and startle men for the present, as the wise and grave Counsels of moral Philosophers fre∣quently do, but make powerful and abiding impressions in them; which is the peculiar effect of Gods Word.
• c 1.58

  By the teachers of Gods Church and People, whether Prophets or others, appointed by God for that work.
• d 1.59

  From God, or from Jesus Christ, the great Shepheard and Teacher of the Church in all Ages, by whose Spirit the ancient Prophets, as well as other succeeding Teachers were inspired and taught, Ier. 3. 15. 1 Pet. 1. 11. & 2 Pet. 1. 21. And this clause seems to be added partly as the reason of that admi∣rable Harmony and Agreement which is amongst all the men of God in all ages and places, because they are all taught by one Master, and guided by the same Hand; and partly to oblige us to the greater Attention and Reverence to all their Doctrines and Counsels, which we are to receive as the word of God, and not of Men only, as is said 1 Thes. 2. 13.
• e 1.60

  By these Wise Men, and their Words or W•…•…ings, of which he spake in the foregoing verse.
• f 1.61

  Take your Instructions from them, for their words are right and true, as he said v. 10. where▪ as the words of other men are false, or at best doubtful.
• g 1.62

  I could easily write many Books and large Volumes upon these matters, but that were an endless and needless work; seeing things necessa∣ry to be known and done, lie in a little compass, as he informs us in the next verse.
• ‖ 1.63

  Or, rea•…•…ing.
• h 1.64

  The reading of many Books written by learn∣ed Philosophers about these things; which it is more than proba∣ble were then extant, though since lost, which also Solomon, being so curious and inquisitive a person, would in all likelihood procure and peruse as far as he had opportunity.
• i 1.65

  It wasteth a mans strength and Spirits, and yet (which is implied) doth not satisfie the Mind, nor sufficiently recompence the trouble and inconveni∣ence to which man is exposed by it.
• ‖ 1.66

  Or, 〈◊〉〈◊〉 e•…•…d of t•…•…e matter▪ 〈◊〉〈◊〉 all that hath been 〈◊〉〈◊〉.
• k 1.67

  The summ and substance of all that hath been said or written by wise men, so far as it is necessary for us to know.
• * 1.68

  Deut. 6. 2▪ & 10. 12.
• l 1.69

  Which is Synecdochically put here, as it is very frequently in Scripture, for all the inward Worship of God, Reverence, and Love, and Trust, and a Devotedness of Heart to serve and please God, and a Lothness to offend him, and an Aptness to tremble at his Word and Judg∣ments.
• m 1.70

  This is fitly added as a necessary effect and certain Evi∣dence of the Fear of God. Make Conscience of practising whatso∣ever God requires, how costly, or troublesom, or dangerous, so∣ever it be
• n 1.71

  In the Hebrew it is only, the whole: it is his whole work and business, his whole Perfection and Happiness, it is the summ of what he need either know, or do, or enjoy.
• * 1.72

  Rom. 2. 16. & 14. 1•…•…. 1 Cor. 4. 5. 2 Cor. 5. 10.
• o 1.73

  This is added either 1. As a reason of what he last said, this is the whole of man, because all men must give an account to God of all their works, and this alone will enable them to do that with joy, and not with grief: Or 2. As another Argument to press the foregoing Exhortation, Fear God, and keep his commandments, for you must be called to judgment about it, &c.
• p 1.74

  Not only outward and visible actions, but even inward and secret thoughts.