ECCLES. IV.9.
Though the general design of this Book be sufficiently plain and obvious, being a discourse from the most profound Principles of Reason and Philosophy, de summo bono; yet ‘tis not easie to find out the particular connexion in many parts of it.
In the eighth verse of this Chapter, the Wiseman enters upon a description of the miseries of a covetous life, which he sets forth under these three considerations. 1. His drudgery and excessive toyl, because three is no end of his labour; neither is his eyes satisfied with riches. A very proper expression that, concerning satisfying the eye; that being the only enjoyment that a miser hath of his estate, namely, that he can look upon it as his own; and no wonder if his labour be endless, if he must still drudge on till he have got enough to satisfie his eye. 2. His inconsiderateness, in that he doth bereave his soul of good, that is, deprive himself of the benefit which he might have in a cheerful fruition of his possessions; and yet he asks not for whom do I labour, that is, he doth not dispose them to any end; he neither uses them himself while he lives, nor knows who shall enjoy them when he dies. 3. His solitariness: There is one alone, there is not a second, yea, he hath neither child nor brother; that is, he is a forlorn friendless man, without the benefit and help of society. Which kind of misery the Wiseman takes pains to set forth, by commending the contrary, shewing the advantage and convenience of a sociable life; which is first generally asserted in the words of the Text, Two are better than one: Then particularly illustrated by some common instances; to shew the advantage of society, both to the attaining of good, and the preventing and avoiding of evil. There is in such a condition, mutual gain; men rid more work when joyned in society, and so increase their reward, v. 9. mutual help in their infirmities, lifting one another when they fall, v. 10. In their defects and wants, warning one another, v. 11, in their dangers, in respect of enemies, whom an united strength may more effectually withstand, v. 12.
The words of the Text are for the scope and matter intended to assert the advantages of friendship and a sociable life. For the manner of them, they are in figurative expressions; the force of which I shall endeavour to explain both Negatively, and Positively.
- Negatively: 1. By two is not meant any kind of multitude; there may be too much of this, as well as too little. No where is there less enjoyment of a mans self than when a man is oppressed with clients and visitants.
And according to this construction the Words should be inverted; and we might truly say One were better than Two, retiredness than multitude. Again, by Two is not meant any kind of society or friends: Not companions in iniquity, as were Simeon and Levi, this is rather a conspiracy than a company; and though such do associate themselves, yet they shall be broken in pieces, Isai, 8.9. Though they joyn hand in hand, yet they shall not go unpunished, Prov. 11.21. 2. By One is not meant any kind of solitude or privacy; not such as is opposed to that hurry of business which men in publick imployments are exposed unto: Those continual bustles and imbroilments, whereby a man is hindred from retiring into or being acquainted with himself. For according to this construction, the words should be inverted, and we might say One were better than Two, privacy and retirement than multitude and tumult: Again by One here, we are not to understand unity, and by Two division, as those expressions do sometimes signifie:1 For unity is much better than division; upon which account the Pythagorean Philosophers, amongst their other mystical traditions concerning numbers, were wont to set a note of infamy upon the number Two, because it was the first departure from unity.
- Positively: 1. By Two is meant such as have the mutual help and benefit of one another, being linked together in the bonds of friendship; among whom those are especially to be comprehended who are joyned by that nearer and more sacred union of Marriage. 2. By One is meant such an one as lives in a forlorn desolate condition, neither loving any, nor being loved by any but himself; without the privilege of a friend to assist his labours, settle his fears, ease his griefs, and augment his comforts: So that the true meaning of the words may be comprehended in this Proposition.