An exposition of Solomons book called Ecclesiastes or the preacher. Seen and allowedAn exposition of Salomons booke called Ecclesiastes or the preacher. Seene and allowed

Because God requireth the things that are past.

¹HE compareth (as I said before) gods doings and manners together with mans, by way of an Antithesis, or coū terpointing. Our study is to neglect and set light of the things we have, and to behold and wait for the things we shall have. But God pursueth the thing that is, and persevereth in his work, that the thing he doth, may be stable and constant. In like sort are the studies of those that are godly. This is it he would say. Even when man goeth about to let or hinder Gods work, yet God seeketh how to defend and maintain that work that man ⟨p. 57⟩goeth about to hinder and let. &c. God appointed David to be king: Absalom persecuted him, and went about to let it. But God again restored that that Absalom would have letted. The things that God appointeth are not so inconstant and fickle as mans devises. For God doth not abhor and loth his own counsels.

¹HE compareth (as I sayd before) gods doinges and maners togither wyth mans, by way of an Antithesis, or coū terpointing. Our study is to neglect and set light of the thinges we haue, and to beholde and waite for the things we shal haue. But God pursueth the thyng that is, and perseuereth in his worke, that ye thing he doth, may be stable and cōstant. In lyke sort are the studies of those that are godly. This is it he would say. Euē when man goeth about to let or hynder Gods worke, yet God séeketh how to defend and maintaine that worke that mā ⟨p. 57⟩goeth about to hinder and let. &c. God appointed Dauid to be king: Absolon persecuted him, and went about to let it. But God agayne restored that that Absolō would haue letted. The things that God appointeth are not so inconstāt and fickle as mans deuises. For God doth not abhorre and lothe hys owne counsels.

1. 1Gods works & mans are not all one.Gods workes & mans are not all one.

Moreover, I saw under the Sun, the place of judgement, where was wickedness, and the place of justice where was iniquity. And I thought in mine hart, God will judge the just and the wicked: for there is a time for every work & purpose.

Moreouer, I saw vnder the Sunne, the place of iudgemēt, where was wickednes, and the place of iustice wher was iniquitie. And I thought in myne hart, God will iudge the iust and the wicked: for there is a tyme for euery worke & purpose.

What should I speak of the vices & vanity of mans devises,¹ where as even in the place of judgement, that is, where justice and law should be administered, wicked men and ungodliness do reign. And Solomon doth not so much complain, that ungodliness is in the place of judgement, as that it can not in that place be amended and corrected: as though he should say. All things are utterly so vain, that the care of correcting ⟨image 59⟩this unrighteousness of officers, doth no good. When I saw this wickedness, I thought to correct it, but I found that I was not able, till God would correct it. So our Prince Frederick was wont to say:² The longer I govern, the less I know how to govern. Again: Where shall I at length find him that I may trust? See in the courts of all princes, how notwithstanding there be divers good men that wish well to the common weal, and give good counsel thereunto, yet will there be always some found, that will dash and trouble all their counsels and devises. Such therefore, and so great is the malice and naughtiness of man, that man is not able to amend and correct all men.

WHat should I speake of the vices & vanitie of mans deuises,¹ where as euen in the place of iudgement, that is, where iustice and lawe should be administred, wicked men and vngodlines doe raigne. And Salomō doth not so much complayne, that vngodlynes is in the place of iudgement, as that it can not in that place be amended and corrected: as though he should say. All thinges are vtterly so vayne, that the care of correcting ⟨image 59⟩this vnrighteousnes of officers, doth no good. When I saw this wickednes, I thought to correct it, but I founde that I was not able, till God would correct it. So our Prince Frederike was wont to say:² The longer I gouerne, the lesse I knowe how to gouerne. Againe: Where shall I at length finde him that I may trust? Sée in the courtes of all princes, how notwithstanding there be diuers good men that wishe well to the common weale, and géeue good counsell thereunto, yet wyll there be alwayes some founde, that will dashe and trouble all their counsels and deuises. Such therefore, and so great is the malice and naughtines of man, that man is not able to amende and correcte all men.

1. 1Unrighteousness in common weals.Vnrighteousnes in common weales.
2. 2The saying of Frederick Duke of Saxony.The saying of Frederike Duke of Saxony.

Solomons meaning therefore is, that if a man would break his brain to correct all men; he should reap nothing but travel and care of his doing. Therefore the matter must be committed to God, and such stones taken and lifted up, as we are able to rear and weld. That that will not be reared let it lye still. I (saith he) that was a wise king, over an holy people, and a diligent setter forward ⟨p. 58⟩of righteousness, was compelled to suffer wicked persons to be in public office. For although I had displaced and put certain of them out of office: yet always would some other prove the like. Then how will it fall out with other Princes. Therefore it is the best to do that God appointeth, and the rest to commit unto him, which in his time shall judge both the righteous and unrighteous. For men will not, nor can not, although they were never so willing.

Salomons meaning therfore is, that if a man would breake his brayne to correct all men; he should reape nothing but trauell and care of his doing. Therfore the matter must be committed to God, and such stones taken and lifted vp, as we are able to reare and welde. That that will not be reared let it lye still. I (sayth he) that was a wise king, ouer an holy people, and a diligent setter forward ⟨p. 58⟩of righteousnes, was compelled to suffer wicked persons to bée in publike office. For although I had displaced and put certaine of them out of office: yet alwayes would some other proue the like. Then how will it fall out with other Princes. Therefore it is the best to doe that God appointeth, and the rest to cō mit vnto him, which in his tyme shall iudge both the righteous and vnrighteous. For men will not, nor can not, although they were neuer so willing.

There is a time for every work and purpose.

There is a tyme for euery worke and purpose.

All things (saith he) have their time. Vices can not be corrected, until that appointed time & season come. In vain therefore do we go about to prevent that time, by our amending of all things afore that time. In so much that my enterprise succeeded not in mine officers. I did what I was able, I corrected as much as I could, the rest I committed unto God.

ALl things (sayth he) haue their time. Vices can not be corrected, vntil that appointed time & season come. In vaine therefore doe we goe about to preuent that time, by our amending of all things afore that tyme. In so much that my enterprise succéeded not in myne officers. I did what I was able, I corrected as much as I could, the rest I committed vnto God.

I considered in mine hart the state of the children of men, that God ⟨image 60⟩hath purged them: yet, to see to, they are in themselves as beasts. For the condition of the children of men, and the condition of beasts are even as one. As the one dyeth: so dyeth the other.

I considered in myne hart the state of the children of men, that God ⟨image 60⟩hath purged them: yet, to see to, they are in themselues as beastes. For the condition of the children of mē, and the cōdition of beastes are euen as one. As the one dyeth: so dyeth the other.

¹This place is somewhat obscure, not so much of it self, as through the default of the expositors, which greatly trouble themselves, while they suppose for the most part that Solomon speaketh in the presence of the ungodly: but this is but a cold invention and supposal, although a received. Me thinketh the sense is to be taken plainly. He maketh a manner of a Sermon or collation of mans ways and devises, that they are all but vain. At length he cometh to the trouble and vexation, that is in officers, how they which ought to be a rule & ensample to other, are also vain them selves. So of special propositions going before, he descendeth to general. What shall I say or speak of singular estates, of persons, when we be all as beasts? Is not this a miserable case among men? Wherein differ they from beasts, which have no remembrance or feeling of God? ⟨p. 59⟩But here riseth a question. Wherefore he compareth men with beasts, whereas before he taught us there was a religion and fear of God, and a life everlasting after this life. Which thing hath most troubled the expositors. The answer is short. The interpreters do not here mark the scope and drift of the book, neither do they remember (which thing yet Solomon doth often repeat) that he speaketh of the things under the Sun, which in the new Testament, and more commonly is said, in the world. For this book maketh a difference between a godly life, & the life that is led in the world, or under the sun. To have a cheerful hart, and to joy in the things that God giveth us, in the fear of god, is nothing of the world, but a gift of God from heaven, and above the sun. But to be vexed with the care of worldly things, is a beastly state and condition.

¹THis place is somewhat obscure, not so much of it selfe, as through the default of the expositours, which greatly trouble themselues, while they suppose for the most part that Salomō speaketh in the presence of the vngodly: but thys is but a colde inuention and supposall, although a receaued. Mée thinketh the sence is to be taken plainely. He maketh a maner of a Sermō or collation of mās wayes and deuises, that they are all but vayne. At length he commeth to ye trouble and vexation, that is in officers, how they which ought to be a rule & ensample to other, are also vaine them selues. So of speciall propositions going before, he descendeth to generall. What shall I say or speake of singular estates, of persons, when we be all as beastes? Is not this a miserable case among mē? Wherin differ they from beastes, which haue no remembraunce or féeling of God? ⟨p. 59⟩But here riseth a question. Wherefore he compareth men with beastes, whereas before he taught vs there was a religion and feare of God, and a life euerlasting after this life. Which thing hath most troubled the expositours. The aunwere is shorte. The interpretours doe not here marke the scope and drift of the booke, neyther doe they remēber (which thing yet Salomon doth often repeate) that he speaketh of the things vnder the Sunne, which in the newe Testament, and more commonly is sayd, in ye world. For this booke maketh a difference betwen a godly life, & the life that is led in the world, or vnder the sunne. To haue a chearefull hart, and to ioye in ye things that God géeueth vs, in the feare of god, is nothing of the worlde, but a gifte of God from heauen, and aboue the sunne. But to be vexed with the care of worldely thynges, is a beastly state and condition.

1. 1A complaint of the confusion of mans life to the outward sight, against which the word of God must be set. For there is a difference between the godly & ungodly.A cōplaint of the confusion of mans lyfe to the outward sight, agaynste which the worde of God must be set. For ther is a difference betwene the godly & vngodly.

The state (or fashion) of the children of men.

IN the Hebrew tongue this word is of a large signification, but as it is here ⟨image 61⟩used, it signifieth a fashion, manner, order, conversation, as in the Psalm. 109. Thou art a Priest for ever, after the order, or fashion of Melchizedek. I think it signifieth properly a guise, or manner. The Epistle to the Hebrews doth notably handle this word of the Psalm. For even as Melchizedek (saith he) had neither father nor mother &c: even so and in like sort &c. It cometh of this word Dabar, which is a thing or cause. It signifieth therefore a fashion, or manner, so that the meaning is: I considered in mine hart the man ner or fashion of mans life. After what sort men behave them selves on earth. What success men have in their doings, and how they behave them selves.

IN the Hebrew toung this word is of a large signification, but as it is here ⟨image 61⟩vsed, it signifieth a fashion, māner, order, conuersation, as in the Psalme. 109. Thou art a Priest for euer, after the order, or fashion of Melchisedech. I thinke it signifieth properly a guise, or manner. The Epistle to the Hebrewes doth notably handle this worde of the Psalme. For euen as Melchisedech (saith he) had neither father nor mother &c: euen so and in like sorte &c. It commeth of this worde Dabar, whiche is a thing or cause. It signifieth therfore a fashion, or manner, so that the meanyng is: I considered in myne hart the mā ner or fashion of mans life. After what sort men behaue them selues on earth. What successe men haue in their doynges, and how they behaue them selues.

For the condition of the children of men, and of beasts are all as one.

For the condition of the childrē of men, and of beastes are all as one.

That is the like things happen to men, as do unto beasts. He meaneth man passeth up & down this life as the beasts do, and getteth no more by his life, then do the beasts.

THat is the like things happen to mē, as doe vnto beastes. He meaneth mā passeth vp & down this life as the beastes doe, and getteth no more by his life, then doe the beastes.