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…

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.