Exposition of Ecclesiastes, Chapter 1
The first Chapter.
¶The Preacher or oration of the ſon of Dauid, King of Hieruſalem.
THe tytle of Eccleſiaſtes, or Preacher, The title of ye booke.I thinke, is rather to bée referred to the name of the booke, then to the authour therof, becauſe we muſt vnderſtand yt theſe wordes were openly pronounced by Salomon, in ſome aſſembly of his Lordes and others. For where he was a kyng, it was not his dutie or office to preach, but the Prieſtes, & Leuites. Wherfore I iudge theſe things were ſpoken by Salomon in ſome company and hearing of his counſellers and Courtyers, eyther at ſome banquet, or after the banquet, when diuers of his nobles, and men of honour were preſent, hauing long tyme before muſed and ſtudyed of the ſtate and condition of theſe wordly affayres, or rather vayne affections, and ſo as it fell out, when they were all preſent, ſpake and vttered the ſame. And that afterward, ſome of the rulers of the Cōminaltie, or clergie noted them and gathered them togither: In ſo much that in the end of the booke, they confeſſe they receaued theſe things of one Shepherd or Paſtor, and digeſted them in this order. As if ſome one of vsus ſitting at a table ſhould diſcourſe of mans affaires, other being preſent, writing what were ſayd.Why this booke is called the Preacher. So that this booke is a publike Oration which they heard Salomō make, of the which Oration, they thought good to call this booke Coheleth, that is to ſay, the Preacher. Not that Salomon was any Preacher, but for that the booke maketh as it were a publicke Sermon.
¶All is but moſt vaine vanitie ſayth the Preacher.
HEtherto, after a ſort, we hauehave vnderſtand the ſumme & end of this booke. Now ye greateſt difficultie hereafter will be in the Hebrew wordes and figures, wherwith Salomōs bookes of all others doe chiefly abounde.Salomons phraſe and ſpeach. For Salomon hath a ſingular kynde of ſpeakyng, ſéeking to ſence more elegant then his father Dauid, as hauing his communication more beutified with flowers and figures then hys. He ſpeaketh not lyke the common ſorte, but like a Courtyer. Dauids talke is more playne, and yet wanteth not all maner of vſuall figures. But Salomon vſeth none but a Courtly kinde of talke. And as Courteours vſe to corrupt the natiue ſpeach of their predeceſſours, ſpecially in writing: ſo Salomon, becauſe he would not ſeeme to ſpeake as the cō mon ſorte vſe, differeth far from his fathers plainnes of ſpeach, and from Moſes, who of all others is moſt plaine, and yet hath many notable figures in him, as hath alſo Dauid, but they are common, and vſed figures.
Moſt vayne vanitie.
THis an Hebrew phraſe. For where the Hebrues hauehave no ſuperlatiue nor comparatiue degrée, they are conſtrained by way of compounding to make their ſuperlatiue and comparatiue degrées.The cauſe why one worde is doubled. So they vſe to call a moſt excellent and ſingular ſong, the ſong of ſonges, as Salomon hath done. A vanitie of vanities, that is, the greateſt vanitie that can bée, that is, nothing els but vanitie. All this he ſpeaketh not againſt ye creatures thē ſelues, but againſt the hart of man, that abuſeth the creatures to his owne hinderaunce. And this repetition, vanitie of vanities, and all thinges are vayne, is Salomons peculiar copiouſnes.
The theame and argumēt of this booke.In this beginning he placeth the Theeme, as it were an argument of hys whole booke, wherof he meaneth to intreat, ſaying: that he wyll ſpeake of the greateſt vanitie that is, how mē are moſt vaine in all their deuiſes, becauſe they be not ſatiſfied with thinges preſent, which they vſe not, nor can not enioy thynges abſent. They turne euen the beſt things into miſery and vanitie through their owne default, and not through fault of the thinges.
What hath a man of all the labour he taketh vnderunder the Sunne?
Mens deuiſes and enterpriſes are vaine.BVt vanitie. That is to ſay: men are led and drowned with their owne deuiſes, and in all their enterpriſes what get they? naught els but vanitie, becauſe their labour is vayne.
It auayleth nothing. For they neyther enioy things preſent, nor abſent, becauſe their mynde is not quiet, & ſo they are caryed betwéene heauen and earth, and preuaile nothing. For this word vanitie properly ſignifieth that yt we cal nothing. They heape vp treaſures, riches, and ſéeke to be of power. &c. And all theſe are nothing. Golde in deede is a thyng, but to thée that canſt not vſe it, it is nothyng.
That he ſaith, of all his labour, Of whoſe labour and trauel Salomō ſpeaketh.muſt be vnderſtoode as ſpoken with a kinde of vehemēcie. For hereby he declareth that he will not intreate of Gods workes, which are holy and wholeſome, as are all his creatures, but of mans workes, which are led and borne about with their owne wayes and deuiſes, meaning hereby to repreſſe their calamitie and toylefull trauels. Neyther ſpeaketh he of the labour of our handes, commaunded by God Gen. 3. In toyle and labour ſhalt thou eate thy bread: but of our owne wayes and deuiſes, whereby we goe about to bring to paſſe, that ſéemeth good in our eyes. For the word Amal, ſignifieth miſery and calamitie, rather then labouring, euen ſuch a kinde a labour, as men afflicte and vexe themſelues with in vayne. For it is a moſt miſerable labour to be ſo buſily occupyed to bring our deuiſes and enterpriſes to paſſe, and yet nothing to preuaile. He ſaith therefore: What getteth a man. &c. that is to ſay, in that he taketh ſo great paines to bring his deuiſes to paſſe. What hath he or getteth he, with all this labour and ſtudy of his but mere vanitie?
VnderUnder the Sunne.
He ſpeaketh of mēs enterpriſes, not of Gods workes.HEre he meaneth to deſcribe the kingdome of vanitie, and the place where this kyngdome is, callyng this whole kyngdome of vanitie, a toyle or trauell vnderunder the ſunne, by a kynde of ſingular phraſe, ſuch as we read is not vſed els where in the Scripture, bycauſe he will hereby exclude the workes of God which either he worketh hym ſelfe, or worketh in vsus or cōmaundeth vsus to worke, which workes are aboue the ſunne, and beyond mans deuiſe. For the ſunne riſeth to the end that mē may go forth to their worke Pſal. 103. that it may giuegive light to the world, to ſerue vsus in our bodily affaires: vnderunder this ſunne I ſay, are theſe vayne deuiſes taken in hād, wherwith men afflicte them ſelues. This is to be noted agayne, to take away that vayne cogitatiō of mē, that hauehave interpreted theſe things of the vanitie of Gods creatures. In deed all Creatures are ſubiect to vanity, as Paule teſtifieth, Rom. 8. but yet the creatures them ſelues are good. Otherwiſe he would hauehave ſayd the ſunne had been a vayne thyng, but he excepteth ye ſunne, bycauſe hee ſayth vnderunder the ſunne. He ſpeaketh not therfore of Gods workes, which are all good and true, and aboue the ſunne, but of thoſe workes which are vnderunder ye ſunne, which we doe in this bodyly lyfe of ours, in the earth.
One generation paſſeth away, and an other commeth, but the earth abydeth, or indureth ſtill.
THou ſéeſt he reciteth not the workes vnderunder the ſunne,Gods creatures are firme and ſtable, but men are caryed and vexed with diuerſe deſires. but the very Creatures of God them ſelues, ſuch as is the generatiō of men, the ſunne, the water, and the lād, compriſing almoſt the foure Elements herein. For the Philoſophers hauehave ſo deuiſed the foure elemēts, wherin all thynges lyue that are in the world. They hauehave placed the ſier aboue, ouer ye three other elements. And Salomon ſeemeth to take the ſonne, for this fiery element ſo that in theſe wordes he expoundeth what he would hauehave vnderſtanded, by theſe wordes vnderunder the ſunne, ſo that the ſumme of his meanyng is this. The creatures of this world, the ſunne, the ayer, the water &c. Wherein men hauehave there beyng, abyde in ye rule and law appointed them: they go forth, they runne backe agayne, they are caryed &c. euen as they are ordeined, they hauehave their prefixed courſes, they chaunge not, they go not out of them, but do that they ought to do, as the ſunne goeth his way and certeine courſe &c. But men which hauehave their beyng in theſe foure elementes, creatures of ſuch conſtācy and ſtabilitie can not do the like, bicauſe they wauer and ſtagger, beyng moſt inconſtant by reaſon of the varietie of their diuers entrepriſes and deſires, not content within their owne boundes, buſineſſes, and vocations &c. Wherfore they expounde not the matter which vnderſtād the generation that paſſeth,Falſe interpretatiō blamed. to be the Iewes, and the generation to come, to be the Chriſtians, bicauſe Salomon ſpeaketh here of the perpetuall ſucceſſe of generations and ages.
The ſunne riſeth and goeth down, and returneth to hys place agayne breathyng, that hee may riſe vp agayn. The wynde goeth toward the South, and turneth to the North, fetcheth his compaſſe, whyrleth about, goeth forth, and returneth againe to his circuites from whence he dyd come.
SAlomon continueth in deſcribyng of this kyngdome & place of vanitie,Gods creatures abyde within theyr bondes, but men ſtray out of theirs. prouing the ſtabilitie of ye ſunne by his perpetuall and conſtant riſing, ſittyng, and courſe. Farthermore he ſignifieth that ye wynde and the ayer foloweth the force and courſe of the ſunne. For he maketh the ſunne the Lord and ruler as it were of ye elementes. This ſunne (I ſay) hath the winde at his pleaſure, and gouerneth all things by his adminiſtration, tempering the ayer, the water, and the wynde, by his race and courſe &c. When he ariſeth, he maketh (as we ſée) one ayer, whē he ſetteth, an other. And euen after a like ſorte he worketh an other tyme in alteryng the water &c. For when the ſunne ſetteth, the earth becommeth moyſt, the water cold, the ayer dankiſh &c. Yea almoſt all creatures are diuerſly diſpoſed according to the ryſing and ſettyng of the ſunne.
And breathing againe to his place.
THe word Saaph. For the which our interpreter hath naughtely put returned,The ſunne rayſeth the wyndes with hys mouyng. ſignifieth drawyng of the breath. He meaneth therfore that the ſunne, by reaſon of his violent force, wherewith hee is caryed, is as it were the cauſe of all wyndes & blaſtes, as when one runneth, he moueth the ayer, & cauſeth a breath. To breathe therfore, is wt a moſt ſwift force to be caryed from the Eaſt vntounto the Weſt, and thē to the Eaſt agayne, which commeth to paſſe eueryevery day and eueryevery monethmonth.
The wynde whyrleth and turneth about.
THat is to ſay: the ſunne when he turneth to the Eaſt agayne, there to riſe, caryeth the wynde with hym, and hath the wynde in his power. All this is Salomons peculiare copiouſnes, whereby briefly, he meaneth nothyng els, but that the ſunne riſeth and ſetteth eueryevery day, and that the wynde is rayſed wyth the force and violence therof.
All flouds runne into the ſea, and yet the ſea runneth not ouer. The flouds returne to the place from whence they flowed, that they may from thence flow out agayne.
ARistotle diſputeth from whence the fountaines and wyndes doe come,The cauſe of ſprynges and fountaines. and is meruelouſly troubled in finding out ye ſame, and diuers other with him, but yet none of them could finde out that that Salomon here ſayth, that all riuers come from the ſea, and runne into ye ſea agayne, making the ſea to be the origine and beginning of all riuers, from whēce by certaine ſecret drayninges vnderunder the earth, they ſwell vp & breake out, where notwithſtanding diuerſe of the Philoſophers imagine, that the ſpringes and beginninges of all Riuers come from vnderunder the earth. Howbeit Salomons ſaying is the trueth, namely, that all fountaynes & Riuers flow frō the ſea, & ebbe into it agayne. Theſe are very great wonders. Firſt in the courſe & moouing of that huge light wherof we hauehave ſpokē already. Then in that the Riuers runne into the ſea, and yet the ſea is not filled therewith. For els if the Riuer Albis had flowed ſtill from the beginning of ye worlde, it might hauehave riſen ſo high, to hauehave filled the ayre, euen vp to ye Moone. And now although it hath runne more then fiue thouſand yeares, that it ſtill abideth within the bankes, and runneth not ouer.
All thinges are led with their own courſe and order.He ſaith therfore, that all things continue in their order, and perpetuall motion, as the Sunne runneth about eueryevery day, and neuer ceaſſeth: ſo the ayre continueth ſtill in his motion: ſo the flouds dayly runne into the Sea. The Sea againe by certaine ſecrete conduites and vaines in the mountaines ſoketh & droppeth, as it were into ſpringes & Riuers, and the earth is a very ſtrainer, through the which the water is clarified.
Thus we ſée that Salomon in fewe wordes comprehendeth the meruelous diſpoſition and motion of the fower elementes within themſelues, naming the earth, the Sunne, the w…de & flouds.
I ſuppoſe Salomon meaneth by the allegory of theſe naturall alterations,What the meaning of this compariſon is. to bring vsus to the matter that he treateth of, and frameth this ſimilitude vntounto vsus. As if he ſhoulde ſay: Euen as all theſe thinges abide in their chaungeable courſes, ſo doe all our affayres likewiſe. The ſunne is neuer wearied notwithſtāding his continuall courſe, the waters runne into the Sea, and yet are not ſpent and conſumed. &c. Euē ſo fareth it wyth mē. They ſtill doe as their elders hauehave done, which gaue themſelues vntounto vanitie. Euē as they nothing preuailed, no more doe we. No man amendeth by an others example, or taketh euer the more héede, by an others dainger. Iulius was moſt vainely occupyed. Cicero ſought to bee eloquent. But what was the end of their trauell? moſt vaine, becauſe they atteyned not to that they deſired. If he had vſed his eloquence not after his owne deuiſe, but as tyme and place had ſerued him, doubtles, he ſhoulde hauehave béene a moſt happy man. Theſe mens examples doe we follow. &c. Therefore, all mens deuiſes, riſe, fall, goe forward, & come backeward, and continue as they alway hauehave done. So there is in theſe wordes, not onelyonly a deſcription of the kingdome of vanitie, but alſo a ſimilitude and compariſon of mans deuiſes.
All thinges are hard to be knowen, neither is any man able to expreſſe them.
The errour of Sophiſters vponupon this place.THis text the Sophiſters hauehave corrupted, while they thinke ye ſtudy of Philoſophie is here reprehēded, whereby mē ſearch out the nature & cauſes of things, as though this were an euill thyng, not able to be declared. But it is not euill to ſearch out the nature and properties of thynges. Moreouer ye cauſes of all things are moſt manifeſt, ſo farre of is it, that they be hard and difficult. This therfore he meaneth, that he wil ſpeake of the vanitie of mā, but that the ſame is ſo much and ſo great, that he thinketh he can not ſufficiently expreſſe the ſame.The vanitie of man greater thē can be expreſſed wt wordes. It can not be vttered he ſayth how great the vanitie of man is, which thyng Perſius the Poete declareth: ſaying, O what great vanitie is in the world. And an other writer ſayth: No man lyueth content with his eſtate. And eueryevery man ought to lyue within his boundes and cōpaſſe: vanitie ſtretcheth farther, than can be rekoned in all mens affaires. Therfore it is but litle that I can ſay of vanitie, if a man conſider the greatnes therof, It is to groſſe and to much. For ſo great is this worldes vanity, that I can not with any wordes expreſſe it. The thyng is greater, then either men can conceaue, or I am able to vtter. It is an hard matter to declare the varietie of mens deuiſes and deſires, what it is that Iulius coueteth, what Alexāder, what Salomon, what Cato, what Scipio, what Pompey. The affections of men are alwayes more, then the toung of man can expreſſe. And now he prooueth that he ſayd by an example.
The eye is not ſatiſfied with ſeyng, nor the eare with hearyng.
THat is to ſay mans eyes and ſenſes hauehave neuer any reſt.The inſatiable gulfe of mans hart. If I ſhould goe about to declare but onelyonly the pleaſures we conceaue by ſeeyng and hearyng, I ſhould take an endles labour in hand. If the eye be not ſatiſfied with ſeyng, how ſhall I be able to vtter all the vanitie of man. To be ſhort, naught and vnſearcheable is the hart of mā. Such is the diuerſitie of mans affections and deſires, that that the eyes hauehave neuer ſeene ynough. Now they deſire to ſée one thyng, now an other, & whē they hauehave their wiſh, yet is not their mynde contented. The hart is a gulfe alwayes gaping, it coueteth all things, and though it hauehave all it deſireth, yet ſtil ſéeketh it for more.Alexander Magnus. Cōſider Alexander Magnus, who being Lord almoſt of ye whole world, yet whē he heard there were innumerable worldes, ſighed, ſaying, and I hauehave not yet vanquiſhed one world. Thus in his hart hee coueted infinite worldes. What man is ſo eloquent, that he can expreſſe this moſt vayne affectiō of the hart? This vanitie and gréedynes of mans hart can not be expreſſed. That whiche hee hath doth not like hym, and wiſheth for that which hee hath not. The eye is not ſatiſfied with ſeeing: vnderſtand this generally, not as they hauehave expounded it: It is not ſatisfied with beholdyng of heauen.
What thing is that that hath been? euen the ſame that is to come. What is that that hath been done? euen the ſame that ſhall be done. And there is no new thyng vnderunder the ſonne. Is there any thyng, wherof it may be ſayd, Loe, this is new, for the lyke hath been in the times that hauehave been before vsus. There is no remembraunce of thinges paſt. no more ſhall there be any remembraunce of thynges to come hereafter.
HEre do the Sophiſters trifle agayne, vnderſtandyng theſe wordes of the Creatures their ſelues, where Salomon playnely ſignifieth, he ſpeaketh of mens affections and deſires, ſaying: The eye is not ſatiſfied &c. Bycauſe hearyng and ſeyng are ſuch ſenſes, as ſooneſt perceaue things, & are moſt delighted with them. And thus he meaneth.
What is that that hath been?
THat is to ſay,Mans mynde is vnſatiable. after thou haſt prepared that thou deſireſt yet is not thy mynde quyeted, the ſame affection abydeth ſtill after thy deſire, yt thou haddeſt before. The mynde is neuer contented. Alexander, when he had ouercome the world, had no more, then he had before. For his mynde was neuer the more ſatiſfied. Iulius thought to eſtabliſh a common weale, ſo thought Brutus too, but neither of them brought it to effect. This is it that hee ſayth, What is that that hath been? Verely euen the ſame that hath been downe afore, that is to ſay, the ſame affection ſtill remaineth, which will neuer bee ſatiſfied. That that hee deſireth or ſtudyeth to hauehave or bryng to paſſe, is euen the ſame hee hath all ready. To bee ſhort What a man hath to day of the ſame will he couet more to morow.
Vanitie of mans hart.For here is ſignified the reſtles, and inſatiable appetite and vanitie of mans hart, that cā not be ſatiſfied with things preſent whatſoeuer they bee. That I hauehave done this day is nothing, although I hauehave had my purpoſe, I am not content. I will ſtill prooue other wayes. Thus doe all mē, ſo did Iulius, ſo Pompey, ſo Alexander. And euen as they did, doe all other. They deſier things to come, and lothe thinges preſent. Remē ber therfore that Salomō ſpeaketh here of mans doings, and not of Gods, either already done, or to be done. For he ſpeaketh alway of the thynges which are done vnderunder the ſunne in this kingdome of the worlde. It followeth therfore:
There is no new thing vnderunder the Sunne, neither any thing whereof it may be ſayd, loe, this is new.
THis place hath meruelouſly troubled the Sophiſters,In man there is no new thyng, but concupiſcence & naughty inclamtiōs dwell in all men. becauſe they read in the Scriptures many new thinges were done. For the natiuitie of Chriſt was a new thing. A Virgine to be a mother was a new thing. Againe: I will make a new heauen and a new earth. And agayne: I will make all thinges a new. Againe: The Lord wil doe a new thing vponupon the earth. &c. Theſe ſentences hauehave cauſed them to trifle egregiouſly vppon this place, becauſe they would reconcile both Salomons ſayinges, & theſe other ſentences. But this commeth to paſſe through the ignorance of Salomōs phraſe, becauſe they marke not what he meaneth, when he ſaith, vnderunder ye Sun. For if thou vnderſtand theſe wordes of Gods creatures and workinges, it is no true ſaying. For God worketh alwayes newe thinges, and we doe nothing that is new. For there is but one old Adam in all mē. Our forefathers therfore hauehave abuſed theſe thinges euen as we abuſe them. The ſame affection that was in Alexander, was in Iulius, and the lyke in all Emperours and kinges, the ſame is in vsus alſo. Euen as they coulde not be ſatiſfied, no more can wée. They were wicked and vngodly, ſo be wée. We deſire to ſatiſfie all our ſences, but we are not able, becauſe our hart is inſatiable. Therfore we doe no new thing vnderunder ye Sunne. There are no new affections in men, but we abyde alwayes one, neyther refraine wee our curioſitie, no although we be wa…ned by their exāples. Mans hart ought to be content with thinges preſent, and to mortifie the affection of thinges to come, which thyng becauſe they doe not, it is iuſtly all togither vanitie. This it is therefore that he ſayth: There is no new thing vnderunder the ſunne, that is, in men there is nothing that new in. But God doth newe thinges eueryevery day.
God worketh newe thinges in ſome men.And yet afterward in this ſame chappiter he ſayth, he ſaith, I hauehave paſſed all the kinges that were before me in wiſdome: was not this a now or ſtraunge thing. Yes truely. But this was the gyft of God. Ergo, a very new thyng. And all men deſire euen the ſame, but thou ſhalt ſcarcely finde one that hath altered this affectiō. Others hauehave builded as we doe, hauehave made wars as we doe. And euen as they hauehave not by their deſires & enterpriſes attayned to that they deſired, no more hauehave wée. But God by his workes both many and great, doth alwayes new thinges.
There is no remembraunce of thinges paſſed.
That is to ſay:Men are not mooued with the examples of their predeceſſours. men follow their deſires, and ſet forward their owne enterpriſes, they will not conſider by example of their predeceſſours, how they nothing preuailed. No man marketh how Alexander and Iulius attemptes were but vaine. The example of Dion, that ſo vnluckely vrged his owne deuiſe in calling home Dioniſius againe, and in ſtabliſhing his cōmon weale, could not make Brutus take héede. Theſe are ye themes as it were of his whole booke, whereof he meaneth to ſpeake, that is to ſay of ye vanities of man, which goeth about diuerſe thinges, and can not bring them to paſſe, that is, of the inconſtancie and inſatiabilitie of mans hart.
I my ſelfe the preacher was a kyng of Iſraell at Hieruſalem, and dyd apply my mynde to ſeeke & ſearch out the knowledge of all thinges that are vnderunder heauen.
WEe hauehave hetherto heard the generall theam and argument of the booke, wherein he purpoſed to treat of the vnhappy deuiſes and enterpriſes of men, ſtriuing to ſet forward and fulfill their owne wayes, which God doth fruſtrate, as one alwayes withſtāding ſuch attēptes. Now he beginneth to rehearſe certaine particulars, gathering by a dialecticall induction, that vniuerſall propoſitions, wherwith he began his booke, that is to ſay, that all thinges were but vanitie. And he increaſeth this miſery, or vanitie, that where mā ſéeth his forefathers deuiſes, and enterpriſes made fruſtrate, and how they wearyed themſelues in vaine, will not yet be learned. For the fleſhe is ſo fooliſhe, and the reaſon ſo blynded, that it can by no examples be amended.
He beginneth with him ſelfe, and ſetteth him ſelfe for an example of this vanitie.He begynneth hys doctrine … the exāple of himſelfe, which hee ſetteth out to all men to folow. I ſayth he went about to gouerne my kyngdome prudently and notably & could not bring it to paſſe, although I was a kyng appointed by God. For it is well knowen that this kyng was greatly commended for his diuine wiſedome and highly renowned in ye Scriptures. 3. Reg. 3. Bicauſe (ſaith God) thou haſt aſked this thyng, and not long lyfe nor riches &c. Loe I hauehave giuen thee a wife and an vnderſtandyng hart, ſo that there hath been none before lyke vntounto thee nor ſhall be after thee. This is a ſingular teſtimonye of this kings wiſedome, & yet this prudent and wiſe kyng, could not bring his deſire to paſſe, his attēptes could hauehave no ſucceſſe & not without a cauſe. For god gaue him not this wiſedome, to the end hee might do all thinges. God ſayd not, I will giuegive thee ſuch wiſedome as all other ſhall obey &c. So that by reaſon of this wiſedome Salomon had more trauell and grief then good ſucceſſe. He ſawe it was the will of God, that hee ſhould well gouerne his kingdome, and giuegive and appointe good lawes for his people. But no man followed him, neither his chief rulers, nor the people.
Of his owne example by an argument a maiore.He ſayth therfore, for aſmuch as my deuiſes hauehave not ſucceded to my mynde, nor hauehave beene obeyed, what ſhall happen to other of leſſe wiſedome? Firſt (ſaith he) I proteſt myne own experiēce. I that here ſpeake vntounto you was king of the Iſraelites. All theſe wordes are ſpoken with a vehemencie of affection I am a king, and yet I can not preuaile. For who is able to reſiſt the kyng, which is Lord ouer all men? I am not a king onelyonly, nor of eueryevery people, but of the people of God, amongeſt whom hauehave been many holy men, Prophetes, and teachers of Gods law &c. To conclude, I am king of Hieruſalē, that holy place which God choſe to dwell in. If a kyng of ſuch power, ſo frée, ſo wiſe, of ſo holy a people, in ſo holy a Citie, where God and his word was continually, could not bryng his holy and good deuiſes to paſſe, what ſhall we ſay of others?
I did apply my minde to ſeeke and ſearch out the knowledge of all thynges, that are vnderunder the ſonne.
WE muſt abide againe in ye Theme. He ſpeaketh of hys owne workes & enterpriſes.He ſpeaketh not of Gods workes, which are not onelyonly vnderunder the Sunne, but are eueryevery where, but of thoſe things that are done by mē vnderunder heauē, which is the place and kyngdome appointed for vsus. For Gods workes are aboue heauē, beneath heauen, and eueryevery where. They are the workes therefore that we doe of our owne heades and power, wherof he ſaith, I purpoſed in my mynde to ſet all thinges well in order, to hauehave my kyngdome well gouerned. But looke how much God wrought, ſo much was ordeined. And where God dyd not put to his hand, there ſet I forward my counſell, wiſedome, and enterpriſes, to hauehave all thinges well ordered, but all in vayne. For I nothyng preuailed, but dyd miſeſerably trouble and vexe my ſelfe, as followeth:
Such trauell and labour hath God giuen to the childrē of men, to exerciſe them ſelues therin.
THat is to ſay,Mē troubled wyth their owne wiſdome. God gaue me ſuch a cogitation and mynde for my puniſhemēt, that at length I ſhould learne, that I ought not to truſt to myne owne wiſedome, and that any thing were it neuer ſo wiſely tokē in hand, was but in vaine, if God would not proſper it. I could not abyde yt there ſhould be any defect, or errour in any thing &c. It iuſtly therefore fell out, yt I ſhould be vexed with this cogitatiō, that I might learne to reſigne & giuegive ouer myne owne will. And ſée that myne own wiſedome was nothyng. And this is an euill vexation, bicauſe we will not giuegive place vntounto ye wiſedome of God, but will ſeem wiſer then he, and not ſuffer thoſe thinges, which the wiſedome of God ſuffereth, nor commit our ſelues to his will.
The care of man to his vocation, ruled by ye worde of God, good and neceſſary.Howbeit that cogitation and inquiſition that ſeeketh to profite the common weale is not onelyonly not euill, but good alſo. He is a good mā that is deſirous to doe the world good. He that is thus mynded and reaſoneth: Would God this Citie, or prince would vnderſtand and be wiſe, is not euill mynded. For to bee carefull for the well orderyng and gouernyng of a common weale, is an high vertue, and the greateſt that is amōg men. But this ſearch (I ſay) and enquire to benefite my common weale, was vayne, it ſucceded not. But I was vexed therewith. Cicero, Demoſthenes, moſt prudent men, greatly deſired to hauehave their common weales to proſper, & yet were they cauſe of all their troubles & miſchiefes. Thus did God make their wiſedome of none effect. And ſo this booke condemneth the care and thought that we take to ſet forward matters either publike or priuate, by our owne deuiſes and wiſedome.
Marke Adam, Abraham, Iſaac, Mās coū ſels not ruled by gods word, are deceaued.and all the holy fathers. Aſſoone as they begā to truſt to their owne counſailes, beſides the word of God, all things went backeward with them. For vnles God by his word direct and appointe men, they can doe no good without Gods word, we can doe nothyng although we begyn. So Adam and Eue, ſaying: when their ſonne Cain was borne: I hauehave gotten a man of the Lord, were deceaued. Bycauſe it was a cogitation of man, without the word. They had conceaued great hope, that this ſhould be the ſéede. Well he is brought vp, made heyre of the worlde. Shortly after he ſleieth his brother: there all their vayne cogitation lyeth on the grounde. So was Iſaac beguiled in his firſt begotten ſonne Eſau. Saules intent was vaine, to leaue the kingdome to his children. So was Dauid, when he preferred his ſonne Abſolon. Thus doth God vſe to elude and diſapoint all cogitations and counſels that ſtay not vponupon his worde. And very well. For why wil we preſcribe hym, and adde any thing to his wiſdome?
We muſt abſtayne, & not truſt to our owne counſels, but to gods word onelyonly.Let vsus learne therefore to ſubmit our ſelues to Gods coūſels, and refraine our ſelues from ſuch cares & cogitations as God hath not commaūded. There is no ſurer way, nor more acceptable to God then to abſtaine from our owne deuiſes, and to ſtay vponupon his worde: there ſhall wee finde inough to occupye our ſelues vponupon. He hath commaunded vsus to hauehave fayth, louelove, to beare the croſſe. Wyth theſe I ſay, we may be occupyed well inough, other things let vsus take as they fall out, leauing all care of ſucceſſe therof vntounto God. For now, becauſe we contemne his wordes, god againe puniſheth vsus with vexing our ſelues in vayne. For God will not hauehave the good or euyll, that wiſe men and Princes deuiſe wythout his worde to come to paſſe, as it is ſayd Pſal. 32. The Lord bringeth the coū ſaile of the Heathen to naught. &c. Therfore where greateſt wiſdome is,Where the greateſt wiſdome of man is, without ye feare of God, there is moſt fooliſhnes. & moſt diligence, there doth God moſt diſappoint mens deuiſes, as plainely commeth to paſſe in our dayes, where the Princes and Byſhops of Germany can bring nothing to effect for all their méetinges and Counſailes. And yet can not God with al this make vsus to ſubmit our counſels vntounto him. It is called therfore an euill occupation, that is, ſuch as vexeth & diſquieteth (not for that wiſdome, and counſayle be euill) by a common phraſe of Scripture, as in Mathew the vi. Sufficient for the day is the trauell thereof. Now this trauell or affliction hath God géeuen vntounto man, not to deſtroy them, but to call them from their fooliſhe wiſdome & wayes, and to teach vsus that our wiſdome is nothing. Cicero wrate many things wiſely, which when we that reade them go about to expreſſe, they go forward like the crabbe, and nothing ſuccedeth bycauſe we take in hand of our owne ſelues to doe them. For very true wiſedome can doe nothing, but the will of God, wherfore we muſt pray Thy will be done &c.
I conſidered all the thyngs that are done vnderunder the ſunne, and lo, they are all but vanitie and vexation of mynde. Thynges crooked can not be ſtraight, nor the imperfection of thynges can be numbred.
THis is a cōfirmation of that he ſpake before: I hauehave not onelyonly prooued this vanitie by myne owne example, but I hauehave conſidered all other men, and I ſée that their wayes & deuiſes be but vayne aſwell as myne. Euen as myne own deuiſes ſucceded not, no more hauehave I ſéene any other mens in the worlde ſuccede. Wiſe mens deuiſes are made fruſtrate and diſappointed aſwell as fooles. Therfore by theſe wordes is that affection called good or godly intētion beaten downe, when we ſay commonly, I hauehave a good intent or meanyng. Vnhappy is ye good intention, that is not ruled by the worde of God, and fayth.But that good intēt is nothing that is not gouerned by the word of God, and ſpringeth not of fayth. And all other how beautiful ſo euer they appeare, are moſt hurtfull. Euen Cicero him ſelfe had the experience hereof as he witneſſeth: The beſt deuiſes, ſpeede woorſt. And God doth very well in ſo fruſtrating our purpoſes. For if matters ſhould neuer ſo litle ſuccede as we would, then would we by and by be puffed vp with pride, and aſcribe the glory to our ſelues, which is agaynſt the glory of God, who alone is to be glorified &c.
Crookedneſſe can not bee made ſtraight, nor the imperfection in thynges be numbred.
HE addeth the cauſe why all thynges trouble men with vayne care and thought.The cauſe why all thynges cā not be ruled, by our counſell. Bycauſe ſayth he the defaultes and imperfection in thinges are infinite and can not be amended, their greatneſſe and multitude ſo farre paſſeth all mans deuiſes. This is that therfore he would ſay: I hauehave wiſedome and vnderſtādyng inough to perceaue what is méete and expedient. But what am I able to doe therein? There is ſo great crookednes & deprauation in all mens affayres, that they can neuer be amended. Conſider ye Empyre of Rome, which notwithſtanding it was prudently gouerned, yet it could neuer finde or ſtabliſhe any firme peace with all their deuiſes. But when one enemy was ſlayne, there aroſe diuers other. And when they were wythout warres abroad, they had ciuile commotions, till the commō weale was deſtroyed. Euen ſo fareth it with all men. Let eueryevery man marke the courſe of hys owne lyfe, and if all thinges ſuccéede according to his mynde all his lyfe long, let him reprooue this booke of lying.
All thinges muſt be cōmitted to God, and he deſired to order our deuiſes, and to geeue them good ſucceſſe.Wherefore it ſhall be beſt to commit all things vntounto God, and to follow thoſe which ſay: let it goe as it goeth, becauſe it will goe, as it goeth. Which thing alſo the Dutch prouerbe teacheth vsus: Thou art yet a great deale too Greene to make of an olde Knaue an honeſt man. Hereof wee ſée Princes which would beſt refourme and amende all things, many tymes doe much hurt. In this worlde nothyng can be ſo well ordered ye all thinges can be well done, & no imperfection remayne. Therefore it is beſt to walke in faith, which letteth God reigne alone, & prayeth that Gods kingdome may come. Enē as Chriſt did not commit himſelfe to men, but bare with all mens defaultes and iniquities. When it was ſayde that Iohn Baptiſt was killed, an horrible offence, he ſayd nothyng, but went into the wildernes, and fedde the people, he makes no accompt of it, preached the worde onelyonly, and did his duety. Therfore this a Chriſtian wiſdome for a man to commit him ſelfe to the kingdome of God, and all his matters to him that iudgeth iuſtly. A Chriſtian man may iudge of offences by the worde of God, but he may not ſet his hand to the puniſhing of them, vnleſſe God vrge him thereto, or that he be appointed by his worde. Therefore where thou art but one man, and art not able to correcte and amēde all that is amiſſe, leaue it to him that is of more power then thou, which alone is able to bryng all thinges to paſſe.
I communed with mine owne hart ſaying: loe, I am come to great eſtate, and hauehave gotten more wiſedome then all they that hauehave been before me in Hieruſalem: yea my hart had great experience of wyſdome & knowledge, for therunto I applyed my mynde, that I might know what were wiſdome and vnderſtanding, what errour and fooliſhnes, and I perceaued that this alſo was but a vexation of mynde: for where much wiſdome is, there is alſo great trauell and diſquietnes, and the more knowledge a mā hath, the more is his care.
The wiſedome of kyng Salomon.THeſe wordes are euen ye ſame almoſt which he ſayde before. I (ſayth hee) hauehave muſed oftētimes, how it commeth to paſſe, that my deuiſes and enterpriſes could come no better forwarde, conſidering I am a man of ſuch authoritie, and excell all other in wiſdome. &c. For beſides that diuine wyſdome, wherewyth God had endued hym, he alſo wonderfully excelled in worldly wyſdome and pollicie, in ſo much that the order that was among his ſeruauntes ſéemed wonderfull to the Quéene of Arabia.
Wiſdome and knowledge.
What knowledge i….BY knowledge he meaneth not ſpeculation, but a kinde of practiſe and experience, & diſcretion in doing of things which we call ſight & perfect vnderſtanding in matters, as is ſpokē of in ye Pſal.
Wiſedome is that knowledge wherby I perceaue how a common weale is to bee ſet vp and gouerned,What wiſdome is. which afterward is to be moderated and ordered, by knowledge and experience, accordyng to circumſtances fallyng out, and according to reaſon and moderation as tyme and matter ſhall beare it.
Errour and fooliſhnes.
VErely euē to put them out from me and my kyngdome, and to enhaunce and ſet vponupon thoſe other. But what happened? I founde that this alſo was but a vexation of the mynde, and fruteles care, without end. Therefore the wiſeſt way is, for a man to frame him ſelfe to take all thing in good part: why?
For where much wiſdome is, there is alſo great trauell.
He that ſeeth much and knoweth how thynges will go, It can not be, but he muſt be wrath and thinke. Ah howe vngodly and how ſhamefully doth it paſſe ouer, whēce commeth this ſtomakyng and indignatiō, but of much wiſedome? For hee that hath knowledge in many thinges, hath many cauſes to anger him, as ſeyng eueryevery day many vnworthy thynges committed. He whoſe eyes are ſhut, knoweth nothing, & therfore nothing offendeth him. Wherfore learne to be ſtill, & to commit the kingdome vntounto God, and to pray: Lord, let thy will bee done. Otherwiſe thou wearyeſt thy hart, and thy body & doeſt but loſe thy tyme, and thy life.