A briefe exposition with practicall observations upon the whole book of Ecclesiastes by that late pious and worthy divine, Mr. John Cotton ... ; published by Anthony Tuckney ...

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 li∣ving?
• 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 la∣bour, which he setteth forth by foure arguments, First, From the wearysomenesse of it implyed in the word, 〈 in non-Latin alphabet 〉〈 in 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 sub∣ject 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 fil∣led.) This is amplified by an argument à majori, that it is

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.

Doctr. All the labour that the sons of men take in the e∣state of corrupt Nature, is a grievous or vexatious vanity. Gen. 3.17, 19. And though by Christ and his grace the bitterness and sting of that vanity is removed (the Cure being taken away. Gal. 3.13.) yet the Cross still remain∣eth. Hence Jacobs description of his life in all the years of it, and in all the days of those years, Gen. 47.9, 10. Paul, 2 Cor. 11.27.

Reas. 1. From the wearisomness, of the labour amplifyed in the word 〈 in non-Latin alphabet 〉〈 in 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 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 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 cloathing, and all he hath, for his mouth, Gen. 47.15. to 19. And it is a great vanity that the di∣vine spirit of a man should labour only for sensual things and transitory.

Reas. 3. From the empriness of the Soul or Appetite af∣ter all this labour. The mouth is a narrow Portal, not a∣bove two or three Inches square, and the Stomach not a∣bove 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

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 unsatisfyed de∣sire, which like the Bee runneth from flower to flower, and sucketh honey and waxe till it be laden, and yet still la∣boureth 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 wandring of the desire: as the good Housholder saith to his Guests, Much good may it do you what you see before you.

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

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.

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

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

Ʋse 5. To wean us from wandring desires, and to learn us satisfaction and contentment in our present estate, that is, with what we see before us. Phil. 4.11. 1 Tim. 6.6.

Ʋse 6. To Raise up the Countrey unto thankfullness to God, that supplyeth us comfortably with that which men most labour for: we need not sell our Cloaths for Bread.