A brief exposition with practical observations upon the whole book of Ecclesiastes by that…A briefe exposition with practicall observations upon the whole book of Ecclesiastes by that…

Eccles. 6.7, 8. 7. All the labour of man is for his mouth, and yet the appetite is not filled: 8. For what hath the wise more then the fool? what hath the poor that knoweth to walk before the living? 9. Better is the sight of the eyes then the wandering of the desire: this is also vanity and vexation of spirit.

Eccles. 6.7, 8. 7. All the labour of man is for his mouth, and yet the appetite is not filled: 8. For what hath the wise more then the fool? what hath the poor that knoweth to walke before the living? 9. Better is the sight of the eyes then the wandring of the desire: this is also vanity and vexation of spirit.

IN these verses Solomon discovereth to us the vanity of labour, which he setteth forth by four arguments, First, From the wearisomeness of it implied in the word, [Greek or Hebrew] which is labour cum defatigatione & molestia. Secondly, From the end of it, for the mouth: Thirdly, From the emptiness or defect of it, in that the soul is not satisfied by it, verse 7. which is amplified by a distribution of the subject person so labouring, whether he be wise or foolish, the one hath no more by his labour then the other. Yea, the poor who is more laborious and industrious then other men, yea the discreet and prudent poor, who knoweth how to converse and carry himself amongst men, he hath no more by his labour but to fill his mouth, yet not to fill his desire or soul, verse 8. Fourthly, from the wandering of the desire, (which springeth from the souls not being filled.) This is amplified by an argument à majori, that it is ⟨p. 110⟩better to enjoy the sight of the eyes, that is, to enjoy and to be content with the present estate, then to be carried on with such a walking soul or wandering desire. In regard of all which evils, he counteth Labour it self with these Concomitants to be vanity and vexation of spirit, v. 9.

IN these verses Solomon discovereth to us the vanity of labour, which he setteth forth by foure arguments, First, From the wearysomenesse of it implyed in the word, 〈non-Latin alphabet〉 which is labour cum defatigatione & molestia. Secondly, From the end of it, for the mouth: Thirdly, From the emptinesse or defect of it, in that the soul is not satisfied by it, verse 7. which is amplified by a distribution of the subject person so labouring, whether he be wise or foolish, the one hath no more by his labour then the other. Yea, the poore who is more laborious and industrious then other men, yea the discreet and prudent poore, who knoweth how to converse and carry himselfe amongst men, he hath no more by his labour but to fill his mouth, yet not to fill his desire or soul, verse 8. Fourthly, from the wandring of the desire, (which springeth from the soules not being filled.) This is amplified by an argument à majori, that it is ⟨p. 110⟩better to enjoy the sight of the eyes, that is, to enjoy and to be content with the present estate, then to be carried on with such a walking soul or wandring desire. In regard of all which evils, he counteth Labour it self with these Concomitants to be vanity and vexation of spirit, v. 9.

Reas. 1. From the wearisomeness, of the labour amplified in the word [Greek or Hebrew] which is translated wearisomeness, Job 7.3. to wit, 1 Fainting the Body. 2. Afflicting the mind with care and grief.

Reas. 1. From the wearisomness, of the labour amplifyed in the word 〈non-Latin alphabet〉 which is translated wearisomness, Job 7.3. to wit, 1 Fainting the Body. 2. Afflicting the minde with care and grief.

Reas. 2. From the End of it: it is for the mouth. The Husbandman labours in the Earth, the Mariner in the Sea, the Shepherd in the Field, the Carpenter in the Wood, the Tradesman in his shop, the Scholar in his book; as they are natural men, they all labour for the mouth. Prov. 16.26.

Reas. 2. From the End of it: it is for the mouth. The Husbandman labours in the Earth, the Mariner in the Sea, the Shepherd in the Field, the Carpenter in the Wood, the Tradesman in his shop, the Scholler in his book; as they are natural men, they all labour for the mouth. Prov. 16.26.

Object. How can this stand, seeing much labour is for the back, for apparel, or for lodging? Matth. 6.25.

Object. How can this stand, seeing much labour is for the back, for apparrell, or for lodging? Matth. 6.25.

Ans. First, the mouth may be put for the whole body, as sometimes bread is put for all maintenance, as well of back as belly, Gen. 3.19. Matth. 6.11.

Secondly, It is true in proper Speech, taking the mouth for the chief and supreme End of Labour, to which all the rest must give place in case of necessity. A man will sell his lodging and clothing, and all he hath, for his mouth, Gen. 47.15. to 19. And it is a great vanity that the divine spirit of a man should labour only for sensual things and transitory.

Secondly, It is true in proper Speech, taking the mouth for the chief and supreme End of Labour, to which all the rest must give place in case of necessity. A man will sell his lodging and cloathing, and all he hath, for his mouth, Gen. 47.15. to 19. And it is a great vanity that the divine spirit of a man should labour only for sensual things and transitory.

Reas. 3. From the emptiness of the Soul or Appetite after all this labour. The mouth is a narrow Portal, not above two or three Inches square, and the Stomach not above a hand breadth square, the whole man not above five Foot long: and yet when a man hath laboured to fill all these, and provided him of store for many years, yet his mind is not satisfied, but his inordinate desire after ⟨p. 111⟩the means of his maintenance (like a Dropsy thirst) is never filled. And thus fareth it with the Learned Scholar, the rich Churl, the Industrious and prudent poor man: These Vanities fall alike to them all, how much less is the immortal soul filled?

Reas. 3. From the empriness of the Soul or Appetite after all this labour. The mouth is a narrow Portal, not above two or three Inches square, and the Stomach not above a hand bredth square, the whole man not above five Foot long: and yet when a man hath laboured to fill all these, and provided him of store for many years, yet his minde is not satisfyed, but his inordinate desire after ⟨p. 111⟩the means of his maintenance (like a Dropsy thirst) is never filled. And thus fareth it with the Learned Scholler, the rich Churle, the Industrious and prudent poor man: These Vanities fall alike to them all, how much less is the immortal soul silled?

Reas. 4. From the wandringness of the unsatisfied desire, which like the Bee runneth from flower to flower, and sucketh honey and wax till it be laden, and yet still laboureth for more till sometimes it be stockned in its Hive through abundance of honey.

Reas. 4. From the wandringness of the unsatisfyed desire, which like the Bee runneth from flower to flower, and sucketh honey and waxe till it be laden, and yet still laboureth for more till sometimes it be stockned in its Hive through abundance of honey.

Better is the sight of the eyes] that is, better is what you see before you, be it less or more, then the wandering of the desire: as the good Householder saith to his Guests, Much good may it do you what you see before you.

Better is the sight of the eyes] that is, better is what you see before you, be it less or more, then the wandring of the desire: as the good Housholder saith to his Guests, Much good may it do you what you see before you.

Use. 1. To Remind us of the greatness of our Fall in Adam, whence so much bitterness in labour and sin for a little sweetness of the fruit of a Tree, and that upon us and on all our Posterity.

Ʋse. 1. To Remind us of the greatness of our Fall in Adam, whence so much bitterness in labour and sin for a little sweetness of the fruit of a Tree, and that upon us and on all our Posterity.

Use 2. To beware of such sinful labours as increase these wearisome vanities. If honest labour be so grievous and vain, how much more sinful labours? Take heed of labour to undermine and supplant well-deserving men. Pro. 4.16. Psal. 7.14. Darius was better employed, Dan. 6.14. 1 Thess. 4.11.

Ʋse 2. To beware of such sinfull labours as increase these wearisome vanities. If honest labour be so grievous and vain, how much more sinfull labours? Take heed of labour to undermine and supplant wel-deserving men. Pro. 4.16. Psal. 7.14. Darius was better employed, Dan. 6.14. 1 Thess. 4.11.

Use 3. To Teach us to labour for that bread which perisheth not, but feedeth and satisfieth the soul to Aeterniy, Joh. 6.26, 27. Rev. 2.3. Rom. 16.12. Phil. 4.3: 1 Cor. 15.10, & 58.

Ʋse 3. To Teach us to labour for that bread which perisheth not, but feedeth and satisfyeth the soul to Aeterniy, Joh. 6.26, 27. Rev. 2.3. Rom. 16.12. Phil. 4.3: 1 Cor. 15.10, & 58.

Use. To Teach the poor, that discretion in him is observed by God and wisest Princes, when he knoweth how to walk before the living.

Ʋse. To Teach the poor, that discretion in him is observed by God and wisest Princes, when he knoweth how to walk before the living.