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.
- 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.
