Ecclesiastes, in The Douay Old Testament (1609–1610)

Ecclesiastes (Coheleth), the Preacher's reflections on the vanity of the world. This is Ecclesiastes as it stands in the second tome of the Douay Old Testament (Doway: Laurence Kellam, 1610), the English College of Douai’s Catholic translation from the Latin Vulgate, in its original spelling. The page gives the edition’s Argument of the book, every chapter with its printed summary, the verse text and the marginal notes and the Annotations.

THE ARGVMENT OF ECCLESIASTES.

KIng Salomon a diuine Preacher, wherof this Booke is called [Margin: This booke called Eccleſiaſtes, teacheth to contemne this vvorld. Becauſe felicitie conſiſteth not in anie temporal thing: but in the eternal ſight of God.] Eccleſiaſtes, exhorteth al ſuch as haue lerned the principles of good life, to contemne this world: becauſe al thinges therin are vaine, and inſufficient to geue repoſe to mans ſoule: shewing that true felicitie, which al men deſire, conſiſteth not in natural knowlege, gotten by witte and induſtrie; nor in worldlie pleaſures, much leſſe in carnal; nor in riches; nor in auctoritie or dominion; nor in anie other temporal thing; as diuers diuerſly thinke: but only in the true ſeruice of God, by flying from ſinne, and doing good workes, as in the meritoricus cauſe, and eſſentially in the clere viſion of God: the proper end, for which man was created. And ſo this Booke conteyneth three principal parts. Firſt this diuine preacher confuteth al their opinions, that imagine a falſe felicitie in humane, [Margin: Diuided into three parts.] worldlie, or temporal thinges: to the beginning of the 7. chapter. In the reſt of that chapter, and three folowing, he teacheth that true felicitie conſiſteth in the eternal fruition of God: and is procured by declining from vices, and embracing vertues. In the two laſt chapters, he exhorteth al to beginne ſpedily to ſerue God, and to perſeuere therin to the end of this life.

ECCLESIASTES, IN HEBREW CALLED COHELETH.

Chapter 1

CHAP. I. Al temporal thinges (in compariſon of true felicitie) are vaine, 4. becauſe [Margin: The firſt part of this Sermon ſheweth, that Felicitie conſiſteth not in anie temporal thing.] they are mutable, 8. neither can anie man attaine perfect knowlege, to his ſatisfaction: 12. as appeareth by Salomons owne experience.

1 THE wordes of Eccleſiaſtes, the ſonne of Dauid, king of Ieruſalem.

2 Vanitie of vanities, ſayd Eccleſiaſtes: vanitie of vanities, & al thinges vanitie.

3 What hath a man more of al his labour, wherby he laboreth vnder the ſunne?

4 Generation paſſeth, and generation cometh: but [::] the earth ſtandeth for euer.

5 The ſunne riſeth, and goeth downe, and returneth to his place: and there riſing againe,

6 compaſſeth by the South, and bendeth to the North: compaſſing al thinges, goeth forward in circuite, & returneth vnto his circles.

7 Al riuers enter into the ſea, and the ſea ouerfloweth not: to the place, whence the riuers iſſueforth, they do returne, that they may flow againe.

8 Al thinges are hard: man can not explicate them in word. The eye is not filled with ſeing, neither is the eare filled with hearing.

9 What is that hath bene? the ſame thing that shal be. What is that hath bene done? the ſame that is to be done.

10 [::] Nothing vnder the ſunne is new, neither is anie man able to ſay: Behold this is new: for it hath already gone before in the ages, that were before vs.

11 There is no memorie of former thinges: but neither of thoſe thinges verily, which hereafter are to come, shal there be remenbrance with them, that shal be in the later end.

12 I Eccleſiaſtes haue bene king of Iſrael in Ieruſalem,

13 and haue propoſed in my mind, to ſeke and ſearch wiſely of al thinges, that are done vnder the ſunne. This very euil occupation hath God geuen to the children of men, that they might be occupied in it.

14 I haue ſene al thinges, that are done vnder the ſunne, and behold [::] al are vanitie, & affliction of ſpirit.

15 The peruerſe are hardly corrected, and the number of fooles is infinite.

16 I haue ſpoken in my hart, ſaying: Loe I haue bene made great, and haue gone beyond al in wiſdom, that were before me in Ieruſalem: and my minde hath contemplated manie thinges wiſely, and I haue lerned.

17 And I haue geuen my hart to know prudence, and doctrine, and errors and follie: and I haue perceiued that in theſe alſo there was labour, and affliction of ſpirite,

18 for that “in much [::] wiſdom there is much indignation: and he that addeth knowlege, addeth alſo labour.

Marginal notes to Chapter 1

• 4 [::] In the end of this world the earth ſhal be purified, & ſo remaine for euer.
• 10 [::] Mens ſoules dayly created are of the ſame kind as Adams ſoule: other creatures either were in their kindes from the beginning of the vvorld, or are procreated of diuers kindes preexiſting. S. Tho. pa. 1. q. 73. a. 1. ad. 3
• 14 [::] Al natural thinges are inſufficient meanes to attaine felicitie.
• 18 [::] VViſdom is the beſt thing in this vvorld, yet is not perfect ſelicitie, but the meanes to attaine it.

ANNOTATIONS. CHAP. I.

18. In much vviſdom is much indignation.] How much more anie man profiteth in wiſdom, ſo much more he is angrie with himſelf, for the euils which [Margin: VViſdom maketh men to be angrie with ſinne, to feare God, and to proceede in vertue.] he hath done: ſo much better he knovveth the ſtrict iudgement of God, which he muſt paſſe: ſo much more he vnderſtandeth the vvant of perfect vviſdom: ſo much more he ſeeth that labour is required to procede in vertue: and to conſerue that ſmal portion vvhich he hath gotten. Neither is anie man ordinarily aſſured that he hath gotte anie part of true vviſdom; for he knovveth not, vvhether he be vvorthie of loue or hate. Eccle. 9.

Chapter 2

CHAP. II. Humane deligthes are al vaine: 4. as gorgious buildinges, fruitful vinyards, plentie of fish, cattle, ſeruantes, ſiluer, gold, muſike: 11. not ſatisfying mans deſire. 18. Neither can anie man know, how his heyre wil behaue himſelf.

1 ISayde [::] therfore in my hart: I wil goe, & flow in delightes, and enioy good thinges. [::] And I ſaw that this alſo was vanitie.

2 Laughter I haue reputed errour: and to ioy I haue ſaide: Why art thou deceiued in vaine?

3 I haue thought in my hart, to withdraw my flesh from wine, that I might transferre my minde to wiſdom, and might auoid follie, til I might ſee what should be profitable for the children of men: what is nedeful to be done vnder the ſunne, in the number of the dayes of their life.

4 I haue magnified my workes, I haue built me houſes, & planted vineyards,

5 I haue made gardens, and orchards, and ſet them with trees of al kindes,

6 and I haue made me ponds of waters, to watter the wood of ſpringing trees,

7 I haue poſſeſſed menſeruants and wemenſeruants, and haue had a great familie: heardes alſo, and great flockes of shepe, aboue al that were before me in Ieruſalem:

8 I haue heaped together to myſelf ſiluer, and gold, and the ſubſtance of kinges, and prouinces: I made me ſingingmen, & ſingingwemen, and the delightes of the children of men: cuppes, and goblets to ſerue to powre out wines:

9 and I ſurpaſſed in riches al, that were before me in Ieruſalem: wiſdom alſo hath perſeuered with me.

10 And al thinges, that myne eies deſired, I haue not denied to them: neither haue I ſtayed my hart, but that it enioyed al pleaſure, & delighted itſelf in theſe thinges, which I had prepared: and this I eſtemed my portion, if I did vſe my labour.

11 And when I had turned myſelf to al the workes, which my handes had done, & to the laboures, wherin I had ſwette in vaine, I ſaw in al thinges vanitie, and affliction of minde, & nothing to be permanent vnder the ſunne.

12 I paſſed further to contemplate wiſdom, and errors, and follie (what is man, quoth I, that he can folow the king his Maker?)

13 and I ſaw that wiſdom ſo much excelled follie, as light differeth from darknes.

14 The [::] eyes of a wiſeman are in his head: the foole walketh in darknes: and I haue lerned that there was one death of both.

15 And I ſayd in my hart: If the fal of the foole & myne shal be one, [::] what doth it profite me, that I haue beſtowed greater labour for wiſdom? And ſpeaking with my minde, I perceiued that this alſo was vanitie.

16 For there shal be no memorie of the wiſe in like maner as of the foole for euer, and the times to come shal couer al thinges together with obliuion: the lerned dieth in like maner as the vnlerned.

17 And therfore I haue bene wearie of my life, ſeing al thinges vnder the ſunne to be euil, and al thinges vanitie and affliction of ſpirite.

18 Againe I deteſted al myne induſtrie, wherwith I haue laboured vnder the ſunne moſt ſtudiouſly, being like to haue an heyre after me:

19 whom I know not, whether he wil be a wiſeman or a foole, and he shal rule in my labours, wherewith I haue ſwette and haue bene careful: and is there anie thing ſo vaine?

20 Wherfore I ceaſed, and my hart hath renounced to labour anie more vnder the ſunne.

21 For whereas one laboreth in wiſdom, and doctrine, and carefulnes, he leaueth the thinges gotten to an idle man: and this therfore is vanitie, and great euil.

22 For what profite shal be to a man of al his labour, and affliction of ſpirite, wherwith he is vexed vnder the ſunne?

23 Al his daies are ful of ſorowes and miſeries, neither by night doth he reſt in minde, and is not this vanitie?

24 Is it not better to eate and drinke, and shew vnto his ſoule good thinges of his laboures? [::] & this is of the hand of God.

25 Who shal ſo deuour, and flow with delightes as I?

26 To a man good in his ſight, God hath geuen wiſdom, and knowlege, and ioy: but to the ſinner he hath geuen affliction, and ſuperfluous care, to adde, and to gather together, and deliuer it to him that hath pleaſed God: but this alſo is vanitie, & vaine carefulnes of the minde.

Marginal notes to Chapter 2

• 1 [::] A vvordlie man may obiect, that ſeing vviſdom bringeth not felicitie in this life, it ſemeth beſt to take his pleaſure & eaſe, & not to labour for it.
• 1 [::] But the wiſeman cōfuteth this conceipt. Becauſe wordlie ioy is ſhort & vncertaine, neither is anie ioy that men haue in this life true ioy of the bleſſed, but only a conſolation in miſeries.
• 14 [::] Conſideration is the directorie of al good workes.
• 15 [::] The conceit of worldlie men not conſidering the life to come.
• 24 [::] It is better to vſe that is honeſtly gotten for our neceſſitie, then to be ſtil ſolicitous to get more.

Chapter 3

CHAP. III. Contrarie thinges ſuccede in their ſeaſons, and paſſe away, 9. wherof man getteth no perfect knowlege, how long ſoeuer he liueth, and laboreth to know them: 16. neither wil there be equitie where it ought to be in this world: 21. but in the next, good and euil shal be ſeparated, and iudged according to their deſertes.

1 AL thinges haue a time, and in their ſpaces al thinges paſſe vnder [::] heauen.

2 A time to be borne, & a time to dye. A time to plant, & a time to pluck vp that which was planted.

3 A time to kil, and a time to heale. A time to deſtroy, and a time to builde.

4 A time to wepe, & a time to laugh. A time to mourne, and a time to dance.

5 A time to diſperſe ſtones, and a time to gather. A time to embrace, and a time to be farre from embracings.

6 A time to gette, and a time to loſe. A time to kepe, and a time to caſt away.

7 A time to rent, and a time to ſow together. A time to kepe ſilence, & a time to ſpeake.

8 A time of loue, and a time of hatred. A time of warre, and a time of peace.

9 [::] What hath man more of his labour?

10 I haue ſene the affliction, which God hath geuen to the children of men, that they may be diſtracted in it.

11 He hath made al thinges good in their time, and hath deliuered the world to their diſputation, and that man can not finde the worke, which God hath wrought from the beginning vnto the end.

12 And I haue knowne that there was no better thing then to reioyce, and to do wel in his life.

13 For euerie man, that eateth and drinketh, and ſeeth good of his labour, this is the gift of God.

14 I haue lerned that al the workes, which God hath made, perſeuere for euer: we can not adde anie thing, nor take away from thoſe thinges, which God hath made that he may be feared.

15 That which hath bene made, the ſame is permanent: the thinges that shal be, haue already bene: and God reſtoreth that which is paſt.

16 I ſaw vnder the ſunne in the place of iudgement impietie, and in the place of iuſtice iniquitie.

17 And I ſayde in my hart: the iuſt and the impious God wil iudge, and then shal be the time of euerie thing.

18 I ſayd in my hart of the children of men, that God would proue them, and shew them to be like beaſtes.

19 Therfore there is one death of man, and beaſtes, and the condition of both equal: as man dieth, ſo they alſo dye: al thinges breath alike, and man hath nothing more then beaſt: al thinges are ſubiect to vanitie,

20 and al thinges paſſe to one place: of earth they were made, and into earth they returne together.

21 Who knoweth if the ſpirit of the children of Adam aſcend vpward, and if the ſpirite of beaſtes deſcend downward?

22 And I haue found that nothing is better then for a man to reioyce in his worke, and that this is his portion. For who shal bring him, to know the thinges that shal be after him?

Marginal notes to Chapter 3

• 1 [::] Generation, Corruption, & Alteration perteine only to thinges of this world vnder heauen, often here deſcribed by the terme, Vnder the ſunne. For ſpiritual ſubſtances are not comprehended in time, nor place. S. Ierom in hunc. locum. to 7.
• 9 [::] Al this ſheweth that nothing of this world is perpetual, but to be vſed interchangeably, in due time, place, maner, and order. For diſorder maketh confuſion.

Chapter 4

CHAP. IIII. In this would manie innocents are oppreſſed, 4. The potent ſometimes enuied, contemned, 15. and forſaken by their ſubiectes, 17. eſpecially when the ſuperiors obey not God.

1 ITurned myſelf to other thinges, and I ſaw the oppreſſions, that are done vnder the ſunne, and the [::] teares of the innocents, and no comforter: & that they can not reſiſt their violence, being deſtitute of al mens helpe.

2 And I praiſed rather the dead, then the liuing:

3 and happier then both haue I iudged him, that is not yet borne, nor hath ſene the euils that are done vnder the ſunne.

4 Againe I haue contemplated al the labours of men, and their induſtries I haue perceiued to lie open to the enuie of their neighbour: and in this therfore there is vanitie, and ſuperfluous care.

5 A foole foldeth his handes together, and eateth his owne flesh, ſaying:

6 Better is an handful with reſt, then both handes ful with labour, and affliction of mind.

7 Conſidering I found alſo an other vanitie vnder the ſunne:

8 There is one, and he hath not a ſecond, not a ſonne, not a brother, and yet he ceaſeth not to labour, neither are his eyes ſatisfied with riches, neither doth he recount, ſaying: For whom do I labour, and defraud my ſoule of good thinges? in this alſo is vanitie, and very il affliction.

9 “ It is better therfore that two be together, then one: for they haue profite of their ſocietie:

10 if one fal, he shal be ſtayed vp of the other. Woe to him that is alone: becauſe when he falleth, he hath none to lift him vp.

11 And if two ſleepe together, they shal warme eche other: one how shal he be warmed?

12 And if a man preuaile againſt one, two reſiſt him: a [::] triple coard is hardly broken.

13 Beter is a child that is poore and wiſe, then a king old and foolish, that knoweth not to foreſee for hereafter

14 Becauſe out of the priſon, and cheynes ſometime there cometh one forth to a kingdom: and an other borne in his kingdom, is conſumed with pouertie.

15 I ſaw al men aliue, that walke vnder the ſunne, with the ſecond yongman, which shal riſe vp for him.

16 The number of the people, of al that haue bene before him is infinite: and they that shal be afterward, shal not reioyce in him. But this alſo is vanitie, and affliction of ſpirite.

17 Take heede to kepe thy foote, when thou entreſt into the houſe of God, and approch thou to heare.

18 For much better is obedience, then the victimes of fooles, who know not what euil they doe.

Marginal notes to Chapter 4

• 1 [::] God ſuffereth the innocent to be afflicted for a time, of his ſpecial prouidence: becauſe they therby merite a great reward Pſal. 72.
• 6 :: It is in dede better not to be at al then to be in eternal miſerie, (Mat. 26. v. 24.) but temporal affliction which the iuſt ſuffer is not miſerie, as wordlie men eſtemeit, but a ſpecial meane to attaine eternal felicitie.
• 12 [::] True charitie not contaminate with enuie, by how much it is increaſed in number, ſo much it increaſeth in ſtreingth. S. Iero.
• 18 1. Reg. 15. Oſee. 6.

ANNOTATIONS. CHAP. IIII.

9. It is better that tvvo be together] Beſides the commendation of charitie, [Margin: Man without Chriſts helpe can neither reſiſt tentations, nor riſe from ſinne.] and freindſhipe amongſt men: which is one proper ſenſe of this place: S. Ierom expoundeth it alſo of the neceſſitie of Chriſts dwelling in mans ſoule, & of his continual aſſiſting grace: that man alone lie not open to the deceiptes of the aduerſarie. The benefite of feloshippe (ſayth he) is ſtreightwayes ſhewed in the profite of ſocietie. For if the one fal (as * the iuſt falleth often) Chriſt [Margin: Prou. 24. v. 16.] raiſeth vp his partner: for vvoe to him, vvho falling hath not Chriſt in him, to raiſe him vp. If one alſo ſlepe, that is, be diſſolued by death, and haue Chriſt vvith him, being vvarmed, and quickned, he ſooner reuiueth. And if the diuel be ſtronger in impugning againſt a man, the man shal ſtand, and Chriſt vvil ſtand (pro homine ſuo, pro ſodali ſuo) for his man, for his companion. Not [Margin: And without mans free conſent Chriſt wil not ſtay him, nor raiſe him vp.] that Chriſts povvre alone is vveake againſt the diuel, but that free wil is leift to man, and we doing our endeuour he becometh ſtronger in feighting. And if the Father, the Sonne, and the Holie Ghoſt come vvithal, this ſodalitie is not ſoone broken. Yet that vvhich is not ſoone broken, may ſometimes be broken. For this triple coard, vvas in Iudas the Apoſtle, but becauſe after the morſel [Margin: Ioan. 13. v. 27.] the diuel entered into him, this coard was broken. Thus S. Irom teacheth, that neither can man without Chriſt reſiſt tentations, nor riſe from anie ſinne in this life, or [Margin (*): In purgatorie.] in the next; neither vvil Chriſt vvithout mans conſent and endeuour, ſtay him from falling, nor raiſe him vp being fallen.

Chapter 5

CHAP. V. An exhortation to ſpeake diſcretly, and reuerently of God; 3. to performe vowes; 6. not to be trubled with imaginations, nor preſent oppreſſions of the poore. 9. Auarice is neuer ſatiate, 11. riches ſometimes cauſe ſicknes, ruine of the bodie, 18. and obliuion of God.

1 SPEAKE [::] not anie thing rashly, neither let thy hart be ſwift to vtter a word before God. For God is in heauen, and thou vpon the earth: therfore let thy wordes be few.

2 Dreames do folow manie cares, and in manie wordes follie wil be found.

3 [::] If thou haſt vowed anie thing to God, differre not to pay it: for an vnfaithful and foolish promiſe diſpleaſeth him. But what ſoeuer thou haſt vowed, pay it:

4 and it is much better not to vow, then after a vow not to performe the thinges promiſed.

5 Geue not thy mouth to make thy flesh to ſinne: neither ſay thou before [::] the Angel: There is no prouidence: leſt perhaps God being wrath againſt thy wordes, diſſipate al the workes of thy handes.

6 Where manie dreames are, there are manie vanities, and wordes innumerable: but do thou feare God.

7 If thou shalt ſee the oppreſſions of the poore, and violent iudgements, and iuſtice to be ſubuerted in the prouince, meruel not at this matter: becauſe there is an other higher then the high, and ouer theſe alſo there are others more eminent:

8 and beſides the king of al the earth reigneth ouer his ſeruant.

9 A couetous man shal not be filled with money: and he that loueth riches, shal take no fruite of them: and this therfore is vanitie.

10 Where great riches are, there are alſo manie that eate them. And what doth it profite the owner, but that he ſeeth the riches with his eyes?

11 Sleepe is ſwete to him that worketh, whether he eate much or litle: but the ſarietie of the rich doth not ſuffer him to ſleepe.

12 There is alſo an other very il infirmitie, which I haue ſene vnder the ſunne: riches kept to the hurt of the owner.

13 For they perish in very euil affliction: he [::] hath begotten a ſonne, which shal be in great pouertie.

14 As he came forth naked from his mothers wombe, ſo shal he returne, and shal take nothing away with him of his labour.

15 An infirmitie vtterly miſerable: as he came, ſo shal he returne. What doth it then profite him, that he hath labored into the winde?

16 Al the dayes of his life he eateth in darknes, and in miſerie, and in heauines.

17 This therfore hath ſemed good to me, that a man eate, and drinke, and take ioy of his labour, wherwith he hath labored vnder the ſunne, the number of the dayes of his life, which God hath geuen him, and this is his portion.

18 And to euerie man, vnto whom God hath geuen riches, and ſubſtance, and hath geuen him powre to eate of them, and to enioy his portion, and to reioyce of his labour: this is the gift of God.

19 For he shal not greatly remember the dayes of his life, becauſe God doth occupie his hart with delightes.

Marginal notes to Chapter 5

• 1 [::] Becauſe no man is able to attaine perfect knowlege of God, it behoueth al to ſpeake and thinke ſo berly of him.
• 3 [::] Vow or promiſe once made muſt be fulfilled.
• 3 Deut. 23.
• 5 [::] The proper Angel which aſſociateth euerie man.
• 11 Iob. ⟨illegible⟩.
• 13 [::] As temporal riches ⟨illegible⟩e often the occaſion of their owners ⟨illegible⟩uine: ſo vaine philoſophie, and hereſie auaile not heretikes, not their folowers, but as they came naked from their mothers wombe, the peruerſe Church, ſo shal both ſuch maſters, and ſcolars depart without comforth into the wrath which they prepare to themſelues. S. Ierom. in ⟨illegible⟩une locum.

Chapter 6

CHAP. VI. Riches make not men happie, becauſe manie dye shortly: 3. and manie rich men wil not vſe their riches. 8. Likewiſe ſtudie to know al ſecrete thinges is vanitie, not felicitie.

1 THERE is alſo an other euil, which I haue ſene vnder the ſunne, and that frequent with men:

2 A man to whom God hath geuen riches, and ſubſtance, and honour, and nothing is lacking to his ſoule of al thinges, which he deſireth: neither doth God geue him powre to eate therof: but a ſtrange man shal eate it vp. This is [::] vanitie and great miſerie.

3 If a man shal begette an hundred children, and shal liue manie yeares, and haue manie dayes of age, and his ſoule vſe not the goods of his ſubſtance, and he lacke burial: of this man I pronounce, shat the vntimely borne is better then he.

4 For he came in vaine, and paſſeth to darknes, and his name shal be cleane forgotten.

5 He hath not ſene the ſunne, nor knowen the diſtance of good and euil:

6 although he liued two thouſand yeares, and hath not enioyed good thinges: do not al thinges haſten to one place?

7 Al the labour of man is in his mouth: but his ſoule shal not be filled.

8 What hath the wiſeman more then the foole? and what the poore man, but to paſſe thither, where life is?

9 Better it is to ſee that, which thou maiſt couere, then to deſire that, which thou canſt not know. But this alſo is vanitie, and preſumption of ſpirite.

10 [::] He that shal be, his name is already called: and it is knowne, that he is a man, and can not contend in iudgement againſt a ſtronger then himſelf.

11 There be manie wordes, that haue much vanitie in diſputing.

Marginal notes to Chapter 6

• 2 [::] Al this ſhevveth euidently ha⟨illegible⟩ ⟨illegible⟩e conſiſteth not in riches.
• 10 [::] It is plainly preached (ſaith S. Iero.) of the coming of Chriſt, vvhoſe name was geuen, and knovven before he vvas borne in fleſh.

Chapter 7

CHAP. VII. It is in vaine to ſeke, and vnpoſſible to know al natural thinges. 2. It importeth to leade this shorte life in mortification, 4. paenance, 8. and patience: 12. ſeeking wiſdom, with competent temporal meanes; 15. prouiding for the next world; 24. not yelding to concupiſcence.

1 VVHAT nedeth a man to ſeke thinges greater then himſelf, wheras he is ignorant, what is profitable for him in his life, in the number of the dayes of his peregrination, and the time that paſſeth as a shadow? Or who can tel him what shal be after him vnder the ſunne?

2 Better is a good name then precious ointments: and the day of death, then the day of natiuitie.

3 It is better to goe to the houſe of mourning, then to the houſe of banketing: for in that the end of al men is ſignified, and he that liueth thinketh what shal be.

4 :: Anger is better then laughter: becauſe by ſadnes of the countenance, the mind of the offender is corrected.

5 The hart of wiſemen where ſadnes is, and the hart of fooles where mirth.

6 It is better to be rebuked of a wiſeman, then to be deceiued with the flaterie of fooles.

7 Becauſe as the ſound of thornes burning vnder a potte, ſo the laughter of a foole: but this alſo is vanitie.

8 Oppreſſion trubleth the wiſe, and shal deſtroy the ſtreingth of his hart.

9 Better is the end of a ſpeach, then the beginning. [::] Better is the patient man then the arrogant.

10 Be not quickly angrie, becauſe anger reſteth in the boſom of a foole.

11 Say not: What is the cauſe thinkeſt thou that the former times were better then they are now? for this maner of queſtion is foolish.

12 Wiſdom with [::] riches is more profitable, and doth more profite them that ſee the ſunne.

13 For as wiſdom protecteth, ſo money protecteth. But lerning and wiſdom haue this much more, that they geue life to their owner.

14 Conſider the workes of God, that no man can correct whom he hath deſpiſed.

15 In the good day enioy good thinges, and beware before of the euil day. For as this, ſo that alſo hath God made, that man finde not againſt him iuſt complants.

16 Theſe thinges alſo I ſaw in the dayes of my vanitie: The iuſt man perisheth in his iuſtice, and the impious liueth a long time in his malice.

17 Be not iuſt too much: neither be more wiſe, then is neceſſarie, leſt thou be come more dul.

18 Doe not impiouſly much: and be not foolish, leſt thou dye not in thy time.

19 It is good that thou hold vp the iuſt; yea and from him withdraw not thy hand: becauſe he that feareth God, neglecteth nothing.

20 Wiſdom hath ſtreingthned the wiſe aboue tenne princes of the citie.

21 For there is no iuſt man in the earth, that doth good, and ſinneth not.

22 But to al wordes alſo, that are ſpoken, do not applie thy hart: leſt perhaps thou heare thy ſeruant curſing thee.

23 For thy conſcience knoweth, that thou alſo haſt curſed others.

24 I haue proued al thinges in wiſdom. I haue ſayd: I wil become wiſe, & it departed farder from me

25 much more then it was: and a depe profunditie, who shal finde it?

26 I haue vewed al thinges with my minde, that I might know, and conſider, and might ſeke wiſdom, and reaſon: and that I might know the impietie of the foole, and the errour of the imprudent:

27 and I haue found that a woman is more bitter then death, who is the ſnare of hunters, and her hart a nette, her handes are bandes. He that pleaſeth God, wil auoide her: but he that is a ſinner, wil be caught of her.

28 Loe this haue I found, ſayd [*] Eccleſiaſtes, one thing and an other, that I might finde reaſon,

29 which yet my ſoule ſeketh, and I haue not found it. [::] A man of a thouſand I haue found one, [::] a woman of al I haue not found.

30 Only this I haue found, that [::] God made man right, and he hath intangled himſelf with infinite queſtions. Who is ſuch a one as the wiſe? and who hath knowne the reſolution of [*] the word.

Marginal notes to Chapter 7

• 1 None can perfectly knovv the nature of al thinges preſent, of to come.
• 2 The 2. part. True felicitie is procured by good life, and conſiſteth in the eternal ſight of God. :: Anger rightly vſed, is commendable & beneficial to correcte our owne faultes and others.
• 3 Prou. 22.
• 9 [::] But haſtie, or immoderate anger is ſinful and hartful.
• 12 [::] Likewiſe moderate riches profite the ſeruants of God, ſo that they ⟨illegible⟩ette not their mind vpon them.
• 21 3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1.
• 28 [*] The preacher.
• 29 [::] Mans reaſon which is the ſuperior part of his ſoule, rarely thinketh good.
• 29 [::] Senſualitie ſtil inclineth to euil.
• 30 [::] God made man right, & he of his owne wil ⟨illegible⟩el from God. Sec S. Aug li. 14. c. 11 ciuit.
• 30 [*] The obſcure thing.

Chapter 8

CHAP. VIII. A ſigne of true wiſdom appereth in obſeruing Gods commandments, 6. in this shorte time of meriting eternal reward. 9. Rule of others, 11. and want of feare hurt manie. 14. Why God ſuffereth the wicked to proſper, and the iuſt to be afflicted in this life, no mortal man can know.

1 THE wiſdom of a man [::] shineth in his countenance, and the moſt mightie wil change his face,

2 I obſerue the mouth of the king, and the precepts of the oath of God.

3 Haſten not to depart from his face, nor continew thou in an euil worke: becauſe al that he pleaſeth, he wil doe,

4 and his word is ful of powre: neither can anie man ſay to him. Why doſt thou ſo?

5 He that kepeth the precept, shal finde no euil. The hart of a wiſeman vnderſtandeth time and anſwer.

6 There is a time for al buſines, and opportunitie, and much affliction of man:

7 becauſe he is ignorant of thinges paſt, and thinges to come he can know by no meſſenger.

8 It is not in mans powre to prohibite the ſpirite, neither hath he powre in the day of death, neither is he ſuffered to reſt when warre is at hand, neither shal impietie ſaue the impious.

9 Al theſe thinges I haue conſidered, and gaue my hart on al the workes, that are done vnder the ſunne. Sometime man ruleth ouer man to his owne hurt.

10 I ſaw the impious buried: who alſo when they yet liued, were in holie place, and were praiſed in the citie as men of iuſt workes. But this alſo is vanitie.

11 Becauſe ſentence is not ſpeedely pronounced againſt the euil, the children of men committe euils without anie feare.

12 But yet a ſinner by this that he doth euil an hundred times, & by patience is borne withal, I know that it shal be good to them that feare God, which dread his face.

13 Let there be no good to the impious, neither let his dayes be prolonged, but as a shadow let them paſſe, that feare not the face of our Lord.

14 There is alſo an other [::] vanitie, which is done vpon the earth. There are iuſt men, to whom euils happen, as though they had done the workes of the impious: and there are impious men, which are ſo ſecure, as though they had the dedes of the iuſt. But this alſo I iudge moſt vaine.

15 I therfore haue praiſed mirth that there was no good thing for a man vnder the ſunne, but that he should eate, and drinke, and be glad: and this only he should take away with him of his labour in the dayes of his life, which God hath geuen him vnder the ſunne.

16 And I haue ſet my hart to know wiſdom, and to vnderſtand the [*] diſtraction that is in the earth: There is a man that dayes and nightes taketh no ſlepe with his eyes.

17 And I vnderſtood that man can ſinde no reaſon of al thoſe workes of God, that are done vnder the ſunne: and the more he shal labour to ſeke, ſo much the leſſe he can finde: yea if the wiſman shal ſay, that he knoweth, he is not able to finde it.

Marginal notes to Chapter 8

• 1 [::] As probable coniecture of a mans inward diſpoſition is made by his exteriour countenance: ſo his good workes ſhining before men are good ſigne of internal vertues, which in dede are right and meritorious, when the intention is ſincere, referring al to Gods glorie, & edification of others, without deſire of vaine praiſe in the world.
• 14 [::] By this terme vanitie is ful vnderſtood that fell- citie is not in proſperous thinges of this world: neither are al men miſerable, that ſuffer aduerſitie.
• 16 [*] ⟨illegible⟩ ⟨illegible⟩ing

Chapter 9

CHAP. IX. None knoweth (certainly and ordinarily) whether they be in Gods grace or no. 4. The euil are in worſe caſe dead then aliue, 11. neither can we know the euent of temporal thinges, nor the terme of our life, nor how gratful others wil be towards vs. 16. Sure it is, that wiſdom is better then ſtreingth.

1 AL theſe thinges haue I diſcourſed in my hart, that I might curiouſly vnderſtand them: there are iuſt men and wiſe, and their workes are in the hand of God: and yet [::] man knoweth not, whether he be worthie of loue, or hatred:

2 but al thinges are reſerued vncertaine for the time to come, becauſe al thinges do equally chance to the iuſt and impious, to the good and the euil, to the cleane and vncleane, to him that immoleth victimes, and him that contemneth ſacrifices. As the good ſo alſo is the ſinner: as the periured, ſo he alſo that ſweareth truth.

3 This is a very euil thing among al, which are done vnder the ſunne, that the ſame thinges chance to al men. Wherby alſo the hartes of the children of men are filled with malice, and with contempt in their life, and after that they shal be brought downe to hel.

4 There is no man that may liue alwayes, and that can haue confidente of this thing: better is [::] a dog liuing then a lion dead.

5 For the liuing know that they shal dye, but the dead know nothing more, neither haue they reward anie more: becauſe the memorie of them is forgotten.

6 Loue alſo, and hatred, and enuies haue perished together, neither haue they part in this world, and in the worke, that is done vnder the ſunne.

7 Goe therfore and eate thy bread in ioy, & drinke thy wine with gladnes: becauſe thy workes pleaſe God.

8 At al time let thy garments be white, and let not oyle fal from of thy head.

9 Enioy life, with thy wife whom thou loueſt, al the dayes of the life of thy inſtabilitie, which are geuen to thee vnder the ſunne, al the time of thy vanitie: for this is the portion in life, and in thy labour, wherwith thou laboreſt vnder the ſunne.

10 Whatſoeuer thy hand is able to doe, worke it inſtantly: for neither worke, nor reaſon, nor wiſdom nor knowlege shal be in hel, whither thou doſt haſten.

11 I turned me to an other thing, and I ſaw vnder the ſunne, that neither running is of the ſwift, nor warre of the ſtrong, nor bread of the wiſe, nor riches of the lerned, nor grace of the artificers: but time and chance in al.

12 Man knoweth not his owne end: but as fishes are taken with the hooke, and as birdes are caught with the ſnare: ſo men are taken in the euil time, when it shal ſudenly come vpon them.

13 This wiſdom alſo I haue ſene vnder the ſunne, and haue proued it to be very great:

14 A litle citie, and few men in it: there came againſt it a great king, and compaſſed it, and builded fortes round about, and the ſiege was perfired.

15 And there was found in it a man poore and wiſe, and he deliuered the citie by his wiſdom, and no man afterward remembred that pooreman.

16 And I ſayd, that wiſdom is better then ſtreingth: how then was the wiſdom of the pooreman contemned, & his wordes were not heard?

17 The wordes of the wiſe are heard in ſilence, more then the crie of a prince among fooles.

18 Better is wiſdom, then weapons of warre: and he that shal offend in one point, shal loſe manie good thinges.

Marginal notes to Chapter 9

• 1 [::] Mortal men ſuffering calamities knovv not vvhether th⟨illegible⟩ ſame be in⟨illegible⟩ted for their proofe and merite as in I⟨illegible⟩b and Tobie, or for their ſinnes only, as in Pharao, & the Aegyptians: but shal know in the indgement after their death.
• 4 [::] A ſinner in this life may amend if he wil & become inſt. but a⟨illegible⟩ter death he can not repent. chap. 11. v. ⟨illegible⟩. Myſtically, the Gentiles were iudged by Salomon better then the Iewes. S. Ierom.

Chapter 10

CHAP. X. Conſidering the great difference betwen wiſdom and follie, 4. it behoueth to reſiſt vehement tentations diligently. 5. As when euil, & ignorant men haue auctoritie ouer the wiſe. 8. The wicked often fal into their owne ſnares, 10. are hard, yet not vnpoſsible to be corrected. 11. Detracters are like ſerpents. 12. wiſe graue princes are profitable; childish are hurtful to the commonwealth; 18. which by their negligence tendeth to ruine: 20. yet ſubiectes ought not to iudge euil of them.

1 FLIES [::] dying marre the ſweetnes of ointment. Wiſdom and glorie is more precious, then a litle and temporal follie.

2 The hart of a wiſeman is in his righthand, and the hart of a foole is in his lefthand.

3 Yea and the foole walking in the way, wheras himſelf is vnwiſe, eſtemeth al men fooles.

4 If the ſpirite of him that hath powre, aſcend vpon thee, leaue not thy place: becauſe carefulnes wil make the greateſt ſinnes to ceaſe.

5 There is an euil that I haue ſene vnder the ſunne, as it were by errour proceding from the face of the prince:

6 a foole ſet in high dignitie, and the rich to ſitte beneth.

7 I haue ſene [::] ſeruants vpon horſes: and princes walking on the ground as ſeruants.

8 He [::] that diggeth a pitte, shal fal into it: and he that breaketh the hedge, a ſerpent shal bite him.

9 He that remoueth ſtones, shal be afflicted in them: and he that cutteth trees, shal be wounded of them.

10 If the iron shal be blunt, and that not as before, but shal be made blunt, it shal be sharpened by great labour, and after induſtrie shal wiſdom ſolow.

11 If a ſerpent bite in ſilence, nothing leſſe then it hath he, that detracteth ſeo⟨illegible⟩etly.

12 The wordes of the mouth of a wiſeman grace: and the lippes of the vnwiſe shal throw him downe headlong.

13 The beginning of his wordes is follie, and the later end of his mouth is moſt wicked errour.

14 A foole multiplieth wordes. A man is ignorant what hath bene before him: and what shal be after him, who can tel him?

15 The labour of fooles shal afflict them, that know not to goe into [::] the cittie.

16 “ Woe to thee ô land, whoſe king is a childe, and whoſe princes eate in the morning.

17 Bleſſed is the land, whoſe king is noble, & whoſe princes eate in their time to refection, and not to riotouſnes.

18 In ſlouthfulnes the roofe of the houſe shal goe to ruine, & in the infirmitie of the handes the houſe shal droppe through.

19 They make bread for laughter, and wine that liuing they may make merie: and to money al thinges obey.

20 In thy cogitation detract not from the king, and in the ſecret of thy chamber curſe not the richman: becauſe euen the birdes of the ayre wil carie thy voice, and he that hath winges wil declare the ſentence.

Marginal notes to Chapter 10

• 1 [::] Baſe & vicions me⟨illegible⟩ mixt with the good corrups the whole companie: much more a mortal ſinne in a mans ſoule deſtroyeth al the vertues, that were there before.
• 7 [::] Euil men aduanced ſeme to proſper:
• 8 [::] But they fal into their owne trappes
• 15 [::] Such as ſeke by ſenſe and reaſon to obtaine true knowlege, enter not into the citie, the Church: They labour in vaine and are afflicted in ſtudie of Scriptures, when they walke in the deſert, and can not finde the citie. S. Ierom.

ANNOTATIONS. CHAP. X.

16 VVoe to thee o land, vvhoſe king is a childe.] S. Ierom (as in moſt part of [Margin: This text, and manie others, haue two ſenſes.] his commentaries vpon this booke) expoundeth this paſſage in two ſenſes: ſimply according to the firſt apparance of the letter; and myſtically concerning the Church. The wiſeman ſemeth in dede (ſayth he) to reproue the principalitie of yongmen, and to condemne luxurious iudges; for that in the [Margin: 1. In kinges and al ſuperiors are required mature age, & diligent care of the cōmon good.] one by want of age is infirme wiſdom; in the other, mature age is weakened by delicacies. And contrary wiſe he approueth a prince of good partes, & liberal education; & commendeth thoſe Iudges, which do not preferre voluptuouſnes before publique affayres: but after great labour, and adminiſtration of the commonwealth, are conſtrained as by neceſſitie to take meate. Yet to me (ſaith this great Doctor) ſomething more ſacred ſemeth to lye hidde in the letter: that in Scripture they are called yongmen, who forſake old auctoritie, and contemne ancient precepts of forefathers; who neglecting Gods commandment [Margin: 2. Antiquitie in matter of faith and religion is to be folowed, not noueltie.] deſire to eſtablish traditions of men. Touching which points, our Lord threatneth Iſrael by Iſaias, for that this people hath refuſed the water of Siloe, [Margin: Iya. 8.] that runneth with ſilence, and hath turned away the old fiſhpond, chooſing the ſtreames of Samaria, and gulfes of Damaſcus, I wil geue yongmen to be their princes, and deluders shal rule ouer them. Read Daniel: Thou shalt finde God ancient of dayes. Read the Apocalips of S. Ioſu; Thou shalt finde the head of [Margin: Dan 7. Apoc. 1. Iere. 1.] our Sauiour white as ſnow, and as white wool. Ieremie alſo becauſe he was wiſe and grauitie was reputed in his wiſdom, was forbid to cal himſelf a childe. [Margin: Alſo mortification and labour is required in Paſtors, not delicacie nor eaſe.] VVoe therfore to the land, whoſe king is the diuel, who alwayes couering nouelties, rebelled in Abſalom againſt the father. VVoe to that land whoſe Iudges, and Princes loue the pleaſures of this vvorld. VVho, vntil the day of death come, ſay: Let vs eate and drinke, for to morow we shal dye. Contrarivviſe bleſſed is the land of the Church, vvhoſe King is Chriſt, the Sonne of the freeborne, deſcending from Abraham, Iſaac, and Iacob, the ſtock of Prophetes, and of al Saintes, ouer vvhom ſinne ruled not: and for that cauſe they [Margin: The B. Virgin Marie more free from ſinne then the Patriarches.] vvere truly free: of vvhom vvas borne the holie Virgin Marie more free: hauing no ſhrubbe, nor branch out of the ſide, but her vvhole fruite ſprungforth into a floure: ſaying in the Canticles: I am the floure of the filde, the lillie of the valles. The princes alſo of this land are the Apoſtles, and al [Margin: Cant. 2.] ſainctes, vvho haue their king the ſonne of the freeborne, the ſonne of the freevvoman, not of the bondvvoman Agar, but borne of the freedom of Sara. Neither do they eate in the morning, nor quickly. For they ſeke not pleaſure in this preſent vvorld; but shal eate in their due time, vvhen the time of revvard shal come, and they shal eate in fortitude, and not in confuſion. Al the good of this preſent vvorld is confuſion: but of the future vvorld is perpetual fortitude. Thus farre S. Ierom. VVhoſe diſcourſe vve haue here cited at large for a taſte of his profound expoſition of this vvhole booke; that ſuch as haue apportunitie, may read the reſt in the auctor himſelf. To. 7.

Chapter 11

CHAP. XI. [Margin: The 3. part. An exhortation to beginne quickly, and perſeuere in Gods ſeruice.] Workes of mercie are neceſſarie, whiles we haue time, 3. becauſe after death none can merite: 4. neither muſt we differ to beginne, nor ceaſe from good dedes, 8. but ſtil be mindful of death and iudgement: 10. auoiding wrath and malice.

1 CAST thy bread vpon the paſſing waters: [a] becauſe after much time thou shalt finde it.

2 Geue a portion [b] to ſeuen, and alſo to eight: becauſe thou knoweſt not what euil shal be vpon the earth:

3 If the cloudes be ful, they wil powre out raine vpon the earth. If the tree shal fal to the South, or to the North, in what place ſoeuer it shal fal, [c] there shal it be.

4 He that obſerueth the winde, ſoweth not: and he that conſidereth the cloudes, shal neuer reape.

5 As thou art ignorant which is the way of the ſpirite, & how the bones are framed together in the wombe of her that conceiueth childe: ſo thou knoweſt not the workes of God, who is the maker of al.

6 In [d] the morning ſow thy ſeede, and in the euening let not thy hand ceaſe: for thou knoweſt not which may rather ſpring, this or that: and if both together, it shal be the better,

7 The light is ſweete: and it is delectable for the eyes to ſee the ſunne.

8 If a man shal liue manie yeares, and shal haue reioyced in them al, he muſt remember the darkeſome time, and manie dayes: which when they shal come, the thinges paſt shal be reproued of vanitie.

9 Reioyce therfore yongman in thy youth, and let thy hart be in good, in the dayes of thy youth, and walke in the wayes of thy hart, and in the ſight of thyne eyes: and know that for al theſe God wil bring thee into iudgement.

10 Take away anger from thy hart, and remoue malice from thy flesh. For youth and pleaſure are vaine.

Marginal notes to Chapter 11

• 1 [a] Of al vertues, the workes of mercie, corporal and ſpiritual, moſt auaile for obtaining eternal felicitie: Mat. 25.
• 2 [b] So the ſame be grounded in true faith, beleuing al that is written in the old and new teſtament ſignified by ſeuen & eight.
• 3 [c] After de⟨illegible⟩th none ca⟨illegible⟩ either ⟨illegible⟩erite or demerite.
• 6 [d] Both in youth and old age do good workes.

Chapter 12

CHAP. XII. In youth is fitteſt time, and moſt meritorious to ſerue God. In age the ſame is more and more neceſſarie, but harder then to beginne, and leſſe gratful, 8. In this booke the preacher hath shewed, that al worldlie thinges are vanitie, 13. and that true felicitie is only procured by wiſdom, which conſteth in the feare of God; and obſeruation of his commandments.

1 REMEMBER thy Creator in the dayes [::] of thy youth, before the time of affliction come, & the yeares approch, of which thou maiſt ſay: They pleaſe me not,

2 before the ſunne, and light, and moone, and ſtarres be darke, and the cloudes returne after the raine:

3 when the kepers of the houſe shal be moued, and the ſtrongeſt men shal ſtagger, and the grinders shal be idle in a ſmal number: and they shal waxe darke that looke through the holes:

4 and they shal shut the doores in the ſtreate, at the baſenes of the grinders voice, and they shal riſe vp at the voice of the birde, and al the daughters of ſong shal be deafe.

5 The high thinges alſo shal feare, and they shal be afrayd in the way, the almondtree shal florish, the locuſt shal be fatted, and the capertree shal be deſtroyed: becauſe man shal goe into the houſe of his eternitie, and the mourners shal goe round about in the ſtreate.

6 Before the ſiluer coard be broken, and the golden headband recurre, and the water pot be broken vpon the fountaine, and the wheele be broken vpon the ceſterne,

7 and the duſt returne into his earth, from whence it was, and the ſpirite returne to God, who gaue it.

8 Vanitie of vanities, ſayd [*] Eccleſiaſtes, and al thinges vanitie.

9 And wheras Eccleſiaſtes was moſt wiſe, he taught the people, and declared the thinges that he had done: and ſearching forth made manie parables.

10 He ſought profitable wordes, and wrote wordes moſt right, and ful of truth.

11 The wordes of wiſemen are as prickes, and as nailes deepely ſtricken in, which by the counſelf of maiſters are geuen of one paſtour.

12 More then theſe my ſonne require not. Of making manie bookes there is no end: and often meditation is affliction of the flesh.

13 [::] Let vs al heare together the end of ſpeaking. Feare God, and obſerue his commandments: for this is euerie man:

14 and al thinges that are done, God wil bring into iudgement for euerie [*] errour, whether it be good, or euil.

Marginal notes to Chapter 12

• 1 [::] An admonition to al in general to liue wel in this world, remembring the day of general iudgement before which ſuch ſignes ſhal come as are deſcribed here, and by our Sauiour Mat. 24. And likewiſe euerie one is admoniſhed in particular to ſerue God diligently whiles he hath time, before death come, when al his ſenſes & former helpes shal faile.
• 8 [*] The preachet.
• 13 [::] This is the brife ſumme of al proficable doctrine: Feare God, & kepe his commandments.
• 14 [*] Hidden, or obſcure thing.

Colophon

The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes. By the English College of Doway. The second tome (Psalms to 2 Machabees, with the Prayer of Manasses and the third and fourth books of Esdras), Doway: Laurence Kellam, 1610 (STC 2207). Copy: Henry E. Huntington Library, as reproduced in Early English Books Online (image set 2087).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A11777 (2007), released under the Creative Commons CC0 1.0 Universal public-domain dedication.

This is an archival transcription, not a Good Works Translation: the English is the Douay translators’ own, kept in the original spelling, with long s (ſ), u and v, i and j as printed. The Good Works Library converted the TCP text to this page, removing only markup, page breaks and line-end hyphens. In the print a cross (†) opens each verse and the verse number stands in the margin; here each verse is its own paragraph headed by that number. Marginal notes are gathered after each chapter under the number of the verse beside which they stand; where the print sets a reference mark in the text (a letter, four pricks ::, or a star *), the mark is kept at its place in square brackets. In prose sections the marginal notes stand at their places in square brackets. Marks that the transcription records in the text are kept as they stand: ▪ is the transcribers’ sign for a printed mark they could not set, which this edition’s key to its marks uses to point to an Annotation after the chapter, and “ is another such printed mark. Words the transcribers could not read are marked ⟨illegible⟩ (20 on this page); none has been filled in by conjecture.

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