§ . 1. THis is a case , which hath long since been determined by the Prophet David , who in Psalm the hundred fourty fourth , after he had twice charged those , whom he calls strange children , with a mouth speaking vanity , once in the eighth , and again in the eleventh verse , goeth on to record ( as good Interpreters ancient and modern do conceive ) Augustin . Genebrard . Ainsworth . Jo. Baptist . Folengius in Psal. 144. the substance of their vain talk in a way of boasting about their flourishing condition in reference to thriving of children , Our sons , say they , are as plants grown up in their youth ( not wishing they might , as we reade it , but boasting they were ) our daughters as Exerc. 1. corner-stones polished after the similitude of a palace ; To plenty of provision , Our garners are full affording all manner of store ; To increase and usefulness of cattel , Our sheep bring forth thousands and ten thousands in our streets , Our oxen are strong to labour ; To peace and tranquillity of estate , There is no breaking in , nor going out , no complaining in our streets . Hereupon they applaud themselves , and as placing their happines in such outward accommodations , say , as it is in the former part of verse the fifteenth , Happy is the people that are in such a case . Beatum dixerunt populum cui haec sunt . Which sense is extremely favoured , not onely by the vulgar Latine , inserting Dixerunt , but also by the Septuagint , who render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both concur ring to have it read , They pronounced the people blessed that were in such a case . Then come in the last words according to this interpretation , as the Psalmists resolution in the point , by way of Epanorthosis , or in express contradiction rather to so gross a mistake , yea blessed are the people which have the Lord for their God .

§ . 2. There is one centre in which the desires of all men meet , however distanced in the circumference ; One port , for which they are all bound , although imbarked in severall vessels , and affecting different winds to sail by . That centre and port is Blessedness , which may admit of this description . It is the acquiescence of rational appetites in an object so full of reall and durable goodness , as to be able fully to satisfie all their longings . The question debated in Ecclesiastes is , whether any thing under the sun be such an object . The Preacher resolves it in the negative , by reason of that universal vanity , which overspreads the whole creation . Therefore it is , that the eye Eccles 1. 8. ( as he telleth us ) is not satisfied with seeing , nor the ear with hearing , because these two senses of discipline , when they have given their utmost intelligence cannot present the soul . of man , with any created accommodations perfectly good without defect , and perpetually good without decay . Solomon was one that had both men and money at command , to assist him in making difficult and costly experiments ; a wise heart able to dive into natures secrets ; a peaceable reign , in which he met with nothing to take him off from the work , or disturb him in it ; strong inclinations and constant endeavours to finde out the utmost of what could possibly be discovered in any creature , yet he it is that concludes , upon triall , not upon hear-say , or conjecture , Vanity of vanities , Eccles 1. 1. saith Coheleth , vanity of vanities , all is vanity .

§ . 3. Coheleth , which is the style he gives himself in that Book , comes from a root , that signifies to collect and gather , and , though it be of a feminine termination , is , for want of a common gender in the Hebrew tongue , ( as other words of the like form ) capable enough of a masculine construction . To him it may be thought agreeable upon four different notions , each whereof contributeth much validity to what he testifies . First as a Preacher , who having gathered sundry arguments to convince the sons of men of the insufficiency of all things below God himself to render them happy , in that Discourse speaks as to a Congregation ; whereas in the Proverbs he had spoken as to one man , frequently using this compellation , My son . So Hierom , and Cajetan . Secondly as a writer , who had collected into a Synopsis all the opinions of those , who had been taken for wise men by their severall followers concerning happiness , confuting such as were erroneous . So Grotius . Thirdly as a Student , who had gathered much wisdome by observation and experience , which he there gives demonstration of . So Broughton . Lastly as a Penitent , who having by his gross idolatry and other sins fallen from communion with the people of God , and being desirous to have his return stand upon record , and to testifie his repentance in that book , for the Churches satisfaction gathers together many experiments of his own personal folly , and makes an humble confession of them : whereupon he was restored , and again gathered into the bosome of the Church . So Cartwright and Junius . The witness we see is beyond exception .

§ . 4. In his Testimony , Vanity of vanities , vanity of vanities all is vanity , the Assertion is repeated , as in Pharaohs dream , to shew its certaintie ; and the term of vanity doubled , partly to manifest the transcendency thereof , as the most holy place was styled The Holy of Holies , and the most eminent Canticle The Song of Songs : and partly to note the multiplicity , as Scripture calleth that the Heaven of Heavens , which , being highest , contains many heavens within its circumference . For there is in the creatures a threefold transcendent vanity ; as may appear in that they are

First so unprofitable , as to be hurtfull withall . Upon this the Preacher seems to have had a speciall eye , because after All is vanity , he subjoyns immediately What profit hath a man of all his Eccles 1. 3. labour , which he hath taken under the sun ? He hath done nothing but filled his hands as it were with air , who hath been toyling all his days to replenish his chests with wealth : And what profit Eccles 5. 16. hath he that hath laboured for the wind ? Just so much , and no more , then that Emperour got , who having run Septimius Severus . through various and great employments , made this open acknowledgement , Omnia sui , sed nihil prosuit , I have been all things , but it hath advantaged me nothing at all . Neither are they simply unprofitable , but this sore evil did Solomon see under the sun , namely , Riches kept for the owners thereof to Eccles 5. 13. their hurt . They often prove prejudiciall to the outward man , exposing it to danger . Who ever robbed a poor beggar , or begged a poor fool ? more often to the inward : whence that of Agur , Give me not riches , but feed me with Prov. 30. 8 , 9. food convenient for me ; lest I be full , and deny thee , and say who is the Lord ? As if abundance made way for Atheisme in those that know not how to manage it . Plenty betrays many souls to slavery . Which made the good Emperour Maximilian second of that name , when a mass of treasure was brought in , refused to have it hoarded up , professing himself A keeper of men , not of Hominum ●on opum mihi demandata est custodia ; quibus si semel capiar illico è Rege servus futurus sum . Beyerlinck . Apophtheg . Christian . pag. 210. money , and fearing lest by falling into love therewith he should cease to be a Sovereign Lord , and become a servant to the mammon of unrighteousness .

§ . 5. Secondly so deceitfull as to frustrate expectation when mens hopes of advantage by them are at the highest . Let him that would rightly conceive of vanity ( saith a late Casuist ) imagine the Idea of a thing made D. Sanders . praelect. de Jurament . pag. 40. Jonah 2. 8. up of nothing as the matter , and a lie as the form of it . Scripture speaks of lying vanities , and useth the terms deceitfull and vain as equipollent . Favour ( saith Bathsheba ) is deceitfull , and Prov. 31. 30. beauty is vain . The Poet interprets Vanus Virg. Aeneid . 2. carm. 80. by mendax ; and in old Latine vanare was the same with fallere . The creatures are wont shamefully to frustrate mens hopes , and seldome or never make good to the enjoyer what they promised to the expectant . Yea as Jonahs gourd ( having done him no service in the night , when he needed it not ) withered in the morning , when he hoped for most benefit by it against the ensuing heat of the day : so the blessings of this world frequently wither at such times as we looked to finde the most freshness in , and refreshment from them . None but Haman was invited with the King to Queen Esthers banquet ; this filled his bladder with windy hopes , which ended soon after in his ruine .

§ . 6. Thirdly so inconstant and mutable as to be gone all on the sudden without giving their owners warning . That is said to be vain which vanisheth . Man is like to vanity , Psalm . 144 4. his days are a shadow that passeth away . Accordingly the two sons of the first man carried in their names a memorandum of what they and their posterity were to expect . Cain signifies possession , Abel vanity : All the possessions of this world are of a vanishing nature , and liable to a speedy decay ; or rather , they are not Possessions but Quod mirari● pompa est . Ostenduntur istae res , non possid●ntur , & dum placent transeunt . Senec. epist. 110. Pageants , which whilest they please us , pass away from us in a moment . Those we have here are running banquets , delicate , and served in with state , but soon over . How many doth swift destruction snatch every day out of the arms of worldly felicity , and stab to the heart at one blow ! Behold Belteshazzar in the midst of his cups and concubines struck into a deadly trembling . Herod , when the people had newly invested him with a Godhead presently , ere it was well on , had it pulled over his ears , and became a prey to worms . The rich man in our Saviours parable invited himself to a feast of delicacy , and talked of prosperity laid up for many years ; but that very night was his soul required of him to pay the reckoning .

§ . 7. These things duely weighed , I could not but be affected with that gallant speech of a Christian writer , If P. De la serv's myrrhour p. 85. the fruition of all the world were to be sold , it would not be so much worth as the labour of ones opening his mouth onely to say , I will not buy it : Yet wondered less at it , when I remembred how much some even heathen Philosophers have disdained Major sum , & ad majora genitus , quàm ut mancipium sim me●corporis . Senec. epist. 65. to think of scraping to themselves an happiness out of the worlds dunghill , how generously they have professed their living above such accommodations as it affords . I am really greater ( could Seneca say ) and born to far greater things then that I should become a slave to my outward man . For there are some higher acquests gloried in by more sublimed flesh and bloud , as much more conducing to blessedness , I mean intellectual accomplishments of wisdome and learning . Yet , as when the enquiry was Where shall wisdome be found and where is the place of understanding ? The Job 28. 13 , 14. depth said it is not in me , and the sea said it is not with me ; So if the like question be put concerning Happiness , worldly wisdome it self must return the like answer , and say It is not in me , by reason of the folly , enmity , anxiety and insufficiency that attend it , so as the Preacher might well determine even of it , This is also vanity . Eccles 2. 15.

§ . 8. I. Folly . The wisdome of this world is foolishness with God . So the Apostle , 1 Cor. 3. 19. who speaking elsewhere of those who bore the name of most knowing men , saith They became vain in their imaginations and their foolish heart Rom. 1. 21 , 22. was darkned , professing themselves wise , they became-fools . With men indeed a little science may make a great shew ; but he onely is wise in Gods esteem who is wise to salvation . Give me a man as full of policy as was Achitophel , of eloquence as Tertullus , of learning as the Athenians were in Pauls time ; If with Achitophel he plot against the people of God , with Tertullus have the poyson of asps under his lips , with those Athenians be wholly given to superstition ; for all his policy , eloquence , and learning , one may be bold to call him fool in Scripture-language . The learned Logician , whom Satan dayly deceiveth by his sophistry , and keeps from offering up to God reasonable service , is no better then a fool for all his skill : Nor the subtle Arithmetician who hath not learned to number his days that he might apply his heart to saving wisdome : Nor the cunning Oratour , who although he be of singular abilities in the art of perswading men , is of Agrippa's temper himsef but almost perswaded to be a Christian .

§ . 9. II. Enmity . The wisdome of the Rom. 8. 7. flesh is enmity against God . He that calleth it so , found it to be so indeed in his own experience ; for Paul was no where more opposed then in Greece the eye of Acts 17. v. 16. 18 , 32. the world , more derided then at Athens the eye of Greece . Whence it is that S. James , not contenting himself with the epithets of earthly and sensuall , James 3. 15. brands it also with the name of Devilish wisdome . What else was Matchievel but the Devils professour in politicks , as Arius , Socinus , and such like masters of errour have been in Divinity ? And of such Devilish wisdome what other issue can be expected but that it should leade men to the Devil from whom it came ? where Bernard Sinete sapientes hujus seculi alta sapientes , & terram ●nge●ter sapienter descendere in infernum . De vita solitar. leaves them saying , Suffer the wise men of this world to go wisely down to hell .

§ . 10. III. Anxiety . Wisdome is neither attained with ease , as requiring much study which is a weariness to the flesh ; neither doth it , when attained , administer ease , but the contrary rather : for when study hath been midwife to knowledge , knowledge becomes nurse to grief . Let Solomon speak ; I gave my heart to know wisdome , I perceived Eccles. 1. 17 , 18. that this also is vexation of spirit . For in much wisdome is much grief , and he that increaseth knowledge increaseth sorrow . Many and dreadfull are the damps that seize upon such as dig deep in the mines of learning . Sharp wits like sharp knives do often cut their owners fingers . The deep reach of a prudent man makes him aggravate such evils as are already come upon him , by considering every circumstance so as to accent every sad consideration , and anticipate such as are yet to come , by galloping in his thoughts to meet them . Had not Achitophel been so wise , as to foresee his inevitable ruine in the remote causes of it , when Hushai's counsel was embraced , he would never have made so much hast , as he did , to hang himself .

§ . 11. Lastly Insufficiency to render men either holy or happy . For when the worldly-wise have dived into the bottome of Natures sea , they are able to bring up from thence in stead of these pearls of price , nothing but hands full of shels and gravell . Knowledge indeed and good parts managed by grace are like the rod in Moses his hand wonder-workers ; but turn to serpents when they are cast upon the ground , and employed in promoting earthly designes . Learning in religious hearts like that gold in the Israelites ear-rings is a most pretious ornament : But if men pervert it to base wicked ends , or begin to make an idol of it , as they did a golden calf of their ear-rings , it then becomes an abomination . Doubtles these later times , wherein so many knowing men are of a filthy conversation , and have joyned feet of clay to their heads of gold , would have afforded good store of additional observations to him that wrote the famous book concerning the vanity of Sciences , which appeareth Corn. Agrippa . in nothing more then their inability to produce sutable deportment in such as enjoy them ; without which there can be no solid foundation laid for true happiness .

§ . 12. Wherefore bething thy self at length , O deluded world , and write over all thy school-doors , Let not the Jerem. 9. 23. wise man glory in his wisdome ; Over all thy court-gates , Let not the mighty man glory in his might ; Over all thy Exchanges and Banks , Let not the rich man glory in his riches . Write upon thy looking-glasses that of Bathsheba , Favour is Prov. 30. 31. deceitfull and beauty is vain ; Upon thy Mewes and Artillery-yards that of the Psalmist , God delighteth not in the strength Psal. 147. 10. of an horse , he taketh not pleasure in the legs of a man ; Upon thy Taverns , Innes , and Alehouses , that of Solomon , Wine is a mocker , strong drink is raging , and whosoever is deceived thereby is not wise ; Upon Prov. 20. 1. thy Magazines and Wardrobes , that of our Saviour , Lay not up for your selves Matth. 6. 19. treasures on earth , where moth and rust doth corrupt , & where theeves break through and steal . Write upon thy Counting-houses that of Habakkuk , Wo to him Habak. 2. 6. that increaseth that which is not his , how long ? and to him that ladeth himself with thick clay . Thy Play-houses that of Paul , Lovers of pleasure more then lovers 2 Tim. 3 4. of God . Thy banquetting houses , that of the same holy Apostle , Meats for the belly and the belly for meats , but God shall 1 Cor. 6. 13. destroy both them and it ; Yea upon all thine Accommodations that of the Preacher , All is vanity and vexation of Eccles. 1. 14. spirit .