nor yet the graces of God's spirit, than when broken forth out of the clouds of sins and temptations, into repentance. And thus it was with David also, Psalm li.

2. The penman of this book here is called, The Son of David. And his calling himself the Son of David, teaches us, That he looked upon it as his great honour, not only that he was the son of a Prince, but the son of so good a man, a man after God's own heart; and that he looked upon it as a great aggravation of his sin, that he had such a father, who had given him such good education, and put up many prayers for him.-Again, his calling himself the son of David, saith, that he looked upon this as an encouragement to his repentance, and a ground of his hope of mercy, seeing though David fell into sin, by which he should have been warned not to sin, yet David repented; and therein he took example from him, and found mercy as he did.-But there is more here. His calling himself the son of David, intimates his faith, that as he was the son of the promise; he was the son of David, concerning whom God had said, that though he would punish his iniquities with the rod, yet he would not break his covenant with him, Psal. lxxxix. 32, 33, 34. It was comfortable to Solomon, that he was the son of David, both for the sake of the covenant and the promise made to David and his seed after him, 2 Chron. vii. 17, 18.-In a word he calls himself the son of David, to procure the more reverence, that he was a prophet, the son of a prophet; and it should procure the more reverend acceptance of the doctrine of this book, for the penman's sake: for, though it is little matter what the pen be, whether it be the pen of a goose, or a swan, or a raven; yet when God makes use of such an instrument, so richly adorned, it challenges from us the more due respect.

3. The penman of this book is here called, "King of Israel." This intimates that his sin was greatly aggravated, seeing God had raised him to a throne, and yet he had so ill-requited him: his dignity also, in being king of Jerusalem, the holy city, where God's temple was, made the ill example of his sin, and the influence it would have upon others, the more dangerous. I

intimates also, that being such a one as king in Jerusa lem, what he preached and wrote, was to be the more regarded for, "Where the word of a king is, there is power." He thought it no disparagement to him, though he was a king, to be a preacher. If men of honour would lay out themselves to do good, what a vast deal of good might they do! Solomon looked as great in the pulpit, preaching the vanity of the world; as in his throne of ivory, ruling the people.

Here we may learn, that God uses instruments of all sorts in penning the scriptures: Kings, as David and Solomon; some herdsmen, as Amos; and Priests as Jeremiah; Fishermen, as some of the apostles: this he did, that all sorts might meet with stile and phrase of speech suitable for them.-We may learn that it is no disgrace to any man, or any man's children, to be preachers: Solomon and David, both kings and both prophets, are of the number; Solomon studying to teach the people knowledge, Eccl. xii. 9, 10. The Angels, higher than the highest man, are all ministring spirits, Heb. i. 14. Yea, CHRIST, the Prince of the kings of the earth, was the great New-Testament Preacher. Thus you have the penman described in the title of the book; The words of the Preacher, the son of David, king of Israel."

The second verse lays before us the general doctrine of the book, " Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity." Where, more particularly, we have, 1. The Judgment past upon all earthly things. 2. The person passing this judgment.

1st, To begin with the last of these; we have the Person that passes this judgment, that all is vanity; it is said to be the Preacher. I told you already what was the meaning of the word, viz. one that is gathered, by grace to God, who had learned, by his experience, the vanity of all things in time: and was convinced, that there was no real advantage in pursuing after these things. Who is it that thus speaks lightly of the world? Indeed, it was one who was a very competent judge, as much as ever any man was. Many speak contemptibly of the world, either because they are hermits, and know

it not; or beggars, and have it not: But Solomon knew it, and had enough of it too; and he spoke of it as one having authority, not only as a king, but as a prophet and preacher; he spoke in God's name, being divinely inspired. And, as some think, one main thing he designed, was to show that the everlasting throne and kingdom, which God had been lately promising to David and his seed, (for Christ was also the son of David) must be of another world: for all things in this world are subject to vanity; and therefore have not in them sufficient to answer the extent of that promise. If Solomon found all things to be vanity; then the kingdom of the Messiah must come, in which only we can inherit substance. And, indeed, the very end and design of our preaching to you, concerning the vanity of the world, is to recommend Christ to you; seeing, though you should inherit all things your heart can desire in time, you do but inherit passing shadows and vanity: but in Christ you will inherit everlasting and substantial goodness, saith the Preacher, Prov. vii. 21.

Solomon set the seal of his testimony to the vanity of all earthly things, after the trial of them: they that have had the most trial of earthly comforts, are most ready to avouch, and most able to preach the vanity of them. Experience is a divine testimony, as being taken from the works of God, in the event of things coming to pass by providence and experience is of great authority with men, as being an argument more sensible, and less subject to ignorance and error.-And hence we may see the great difference between earthly and heavenly things: for earthly things seem good, till men get a trial of them, and then they are found vain, altogether vain; but heavenly things seem vain, till men get a trial of them, and then, upon a sufficient trial, they are found to be excellent.

"All is vanity, saith the Preacher." There is one that draws a very strange inference from this word, viz. that reading is preaching; because Solomon calls his book, though read, the Preacher. But in answer to this Solomon doth not call his book, but HIMSELF, the Preacher. And again, one might rather infer from this,

that writing is preaching; and that one may deliver his sermon by writing. But that reading is preaching, doth not follow from this. Why, in writing, a minister may and doth make use of spiritual gifts, requisite in a prophet or preacher, to the exercise of his ministerial gifts: but not so in reading, which even a school-boy may perform, that never attained any spiritual gift at all. Thus much concerning the person passing this judgment.

2dly, We have the judgment past upon all earthly things, VANITY; "Vanity of vanities, vanity of vanities, all is vanity." Where observe three things, 1. The subject of the determination; or the thing he passes his judgment upon, in the particle ALL. 2. The determination itself, or the judgment he passes upon them, it is vanity. 3. The aggravation of, or emphatic manner wherein he passes his judgment; "Vanity of vanities, vanity of vanities, all is vanity."

1. The subject, or the thing he passes his judgment on, namely, ALL; viz. all that is in the world: all the pleasures, all the profits, all the honours, all the preferments, all the lusts of the world; all things under the sun that a man can set his heart upon; all worldly employments and enjoyments; all things besides God, and considered as abstract from him.

2.The judgment he passes upon all these is, VANITY. The things of the world are either to be considered in themselves, as the creatures of God, and so they cannot be called all vanity; because they were all very good, shewing forth his power and glory; but consider them with respect to men, and his expecting satisfaction in them, and thus they are vanity; they will disappoint them who seek happiness in them; they are vain and not only so, but,

3. Observe the aggravation of this judgment, or the emphatic manner of the preacher's expression of this matter; they are not only vain, but vanity in the abstract; and not only so, but vanity over and over again, three several times repeated: As if he had said, They are vanity, vanity, vanity and not only so, but the foundation of vanity: and therefore called, " Vanity of vanities;" and again," Vanity of vanities:" intimating,

the vainest vanities; vanity in the highest degree, nothing but vanity; such a vanity as is the cause of a great deal of vanity: And again, not only this, but the redoubling of the expression, intimating the certainty of the thing, and with what a strong conviction the preacher spoke, what a deep sense he had of this vanity of all things. So that his judgment is here exaggerated, 1. By expressing it in the context, VANITY. 2. By calling it, Vanity of vanities." 3. By repeating and redoubling this sentence, " Vanity of vanities, vanity of vanities." 4. By tripling the doctrine which he intended to make good," Vanity of vanities, saith the preacher: vanity of vanities, all is vanity." The truth of which doctrine he proved at large, by many cogent arguments, in the sequel of his sermon in this book.

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The doctrinal proposition we intend to illustrate from these words, thus explained, shall be the following. OBSERV. That all earthly enjoyments, and worldly things, are vain and empty.

And in speaking to Solomon's text here, viz. The emptiness and vanity of the world, we would incline, through divine favour, to do the following things.

I. Consider what it is in the world that is so vain and empty.

II. Inquire what is imported in its being vain, and vanity itself; and in the phrase," Vanity of vanities, vanity of vanities.”

III. Offer some arguments to prove the truth of the doctrine, viz. that all is vain and empty.

IV. Give the reasons of it why it is so.

V. Deduce some inferences for the application, to shew what improvement we ought to make of this doctrine.

1. We return to the first thing proposed, To consider what it is in the world that is so vain and empty. Here, for preventing all mistakes, and obviating every wrong turn of thought, in the progress of this discourse, I would have you remember, that I speak not of the things of the world, absolutely considered in themselves; for thus many things in the world are good and useful, in many respects, when used according to God's allowance: but