An exposition of Salomons booke called Ecclesiastes or the preacher. Seene and allowed.

The first Chapter .

¶ The Preacher or oration of the son of Dauid , King of Hierusalem .

THe tytle of Ecclesiastes , or Preacher , The title of the booke . I thinke , is rather to bée referred to the name of the booke , then to the authour therof , because we must vnderstand that 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 Comminaltie , 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 vs 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 Salomon 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 haue vnderstand the summe & end of this booke . Now the greatest difficultie hereafter will be in the Hebrew wordes and figures , wherwith Salomons 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 common 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 haue 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 the creatures themselues , 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 argument 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 men 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 vnder 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 that 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 Salomon speaketh . must be vnderstoode as spoken with a kinde of vehemencie . 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 ?

Vnder the Sunne .

He speaketh of mens 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 vnder 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 vs or commaundeth vs to worke , which workes are aboue the sunne , and beyond mans deuise . For the sunne riseth to the end that men may go forth to their worke Psal. 103. that it may giue light to the world , to serue vs in our bodily affaires : vnder this sunne I say , are these vayne deuises taken in hand , wherwith men afflicte them selues . This is to be noted agayne , to take away that vayne cogitation of men , that haue 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 haue sayd the sunne had been a vayne thyng , but he excepteth the sunne , bycause hee sayth vnder 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 vnder the 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 vnder 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 generation of men , the sunne , the water , and the land , comprising almost the foure Elements herein . For the Philosophers haue so deuised the foure elements , wherin all thynges lyue that are in the world . They haue placed the fier aboue , ouer the three other elements . And Salomon seemeth to take the sonne , for this fiery element so that in these wordes he expoundeth what he would haue vnderstanded , by these wordes vnder 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 haue there beyng , abyde in the rule and law appointed them : they go forth , they runne backe agayne , they are caryed &c. euen as they are ordeined , they haue 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 haue their beyng in these foure elementes , creatures of such constancy 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 vnderstand the generation that passeth , False interpretation 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 the sunne by his perpetuall and constant rising , sittyng , and course . Farthermore he signifieth that the 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 the 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 , when 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 with a most swift force to be caryed from the East vnto the West , and then to the East agayne , which commeth to passe euery day and euery moneth .

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 euery 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 the 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 the sea agayne , making the sea to be the origine and beginning of all riuers , from whence by certaine secret drayninges vnder the earth , they swell vp & breake out , where notwithstanding diuerse of the Philosophers imagine , that the springes and beginninges of all Riuers come from vnder the earth . Howbeit Salomons saying is the trueth , namely , that all fountaynes & Riuers flow from the sea , & ebbe into it agayne . These are very great wonders . First in the course & moouing of that huge light wherof we haue spoken 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 the worlde , it might haue risen so high , to haue filled the ayre , euen vp to the 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 euery 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 vs to the matter that he treateth of , and frameth this similitude vnto vs . 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 notwithstanding his continuall course , the waters runne into the Sea , and yet are not spent and consumed . &c. Euen so fareth it wyth men . They still doe as their elders haue done , which gaue themselues vnto vanitie . Euen 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 haue 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 haue done . So there is in these wordes , not onely 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 vpon this place . THis text the Sophisters haue corrupted , while they thinke the study of Philosophie is here reprehended , whereby men 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 the 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 man , 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 than can be expressed with 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 euery man ought to lyue within his boundes and compasse : 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 Alexander , 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 haue neuer any rest . The insatiable gulfe of mans hart . If I should goe about to declare but onely 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 man . Such is the diuersitie of mans affections and desires , that that the eyes haue neuer seene ynough . Now they desire to sée one thyng , now an other , & when they haue their wish , yet is not their mynde contented . The hart is a gulfe alwayes gaping , it coueteth all things , and though it haue all it desireth , yet stil séeketh it for more . Alexander Magnus . Consider Alexander Magnus , who being Lord almost of the whole world , yet when he heard there were innumerable worldes , sighed , saying , and I haue 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 affection 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 haue 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 vnder the sonne . Is there any thyng , wherof it may be sayd , Loe , this is new , for the lyke hath been in the times that haue been before vs . 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 , that 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 haue 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 can not be satisfied with things present whatsoeuer they bee . That I haue done this day is nothing , although I haue had my purpose , I am not content . I will still prooue other wayes . Thus doe all men , so did Iulius , so Pompey , so Alexander . And euen as they did , doe all other . They desier things to come , and lothe thinges present . Remember therfore that Salomon 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 vnder the sunne in this kingdome of the worlde . It followeth therfore :

There is no new thing vnder 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 vpon the earth . &c. These sentences haue 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 Salomons phrase , because they marke not what he meaneth , when he saith , vnder the 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 men . Our forefathers therfore haue 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 vs 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 vnder the 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 examples . 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 vnder the sunne , that is , in men there is nothing that new in . But God doth newe thinges euery day .

God worketh newe thinges in some men . And yet afterward in this same chappiter he sayth , he saith , I haue 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 affection . Others haue builded as we doe , haue made wars as we doe . And euen as they haue not by their desires & enterprises attayned to that they desired , no more haue 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 common weale , could not make Brutus take héede . These are the themes as it were of his whole booke , whereof he meaneth to speake , that is to say of the 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 vnder heauen .

WEe haue 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 withstanding such attemptes . 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 man 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 example 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 the Scriptures . 3. Reg. 3. Bicause ( saith God ) thou hast asked this thyng , and not long lyfe nor riches &c. Loe I haue giuen thee a wife and an vnderstandyng hart , so that there hath been none before lyke vnto 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 attemptes could haue 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 giue 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 giue 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 haue not succeded to my mynde , nor haue beene obeyed , what shall happen to other of lesse wisedome ? First ( saith he ) I protest myne own experience . I that here speake vnto 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 onely , nor of euery people , but of the people of God , amongest whom haue been many holy men , Prophetes , and teachers of Gods law &c. To conclude , I am king of Hierusalem , 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 vnder the sonne .

WE must abide againe in the Theme . He speaketh of hys owne workes & enterprises . He speaketh not of Gods workes , which are not onely vnder the Sunne , but are euery where , but of those things that are done by men vnder heauen , which is the place and kyngdome appointed for vs . For Gods workes are aboue heauen , beneath heauen , and euery 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 haue 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 haue 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 children of men , to exercise them selues therin .

THat is to say , Men troubled wyth their owne wisdome . God gaue me such a cogitation and mynde for my punishement , 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 token in hand , was but in vaine , if God would not prosper it . I could not abyde that there should be any defect , or errour in any thing &c. It iustly therefore fell out , that I should be vexed with this cogitation , that I might learne to resigne & giue ouer myne owne will . And sée that myne own wisedome was nothyng . And this is an euill vexation , bicause we will not giue place vnto the 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 the worde of God , good and necessary . Howbeit that cogitation and inquisition that seeketh to profite the common weale is not onely not euill , but good also . He is a good man 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 among 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 haue 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 , Mans counsels not ruled by gods word , are deceaued . and all the holy fathers . Assoone as they began 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 haue 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 vpon 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 onely . Let vs learne therefore to submit our selues to Gods counsels , and refraine our selues from such cares & cogitations as God hath not commaunded . There is no surer way , nor more acceptable to God then to abstaine from our owne deuises , and to stay vpon his worde : there shall wee finde inough to occupye our selues vpon . He hath commaunded vs to haue fayth , loue , to beare the crosse . Wyth these I say , we may be occupyed well inough , other things let vs take as they fall out , leauing all care of successe therof vnto God . For now , because we contemne his wordes , god againe punisheth vs with vexing our selues in vayne . For God will not haue 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 counsaile of the Heathen to naught . &c. Therfore where greatest wisdome is , Where the greatest wisdome of man is , without the 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 vs to submit our counsels vnto 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 vnto man , not to destroy them , but to call them from their foolishe wisdome & wayes , and to teach vs 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 vnder 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 confirmation of that he spake before : I haue not onely prooued this vanitie by myne owne example , but I haue 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 haue 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 intention beaten downe , when we say commonly , I haue a good intent or meanyng . Vnhappy is the good intention , that is not ruled by the worde of God , and fayth . But that good intent 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 can 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 haue wisedome and vnderstandyng 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 the 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 common weale was destroyed . Euen so fareth it with all men . Let euery 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 committed to God , and he desired to order our deuises , and to geeue them good successe . Wherefore it shall be best to commit all things vnto 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 vs : 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 the 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 onely , 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 amende 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 haue gotten more wisedome then all they that haue 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 man hath , the more is his care .

The wisedome of kyng Salomon . THese wordes are euen the same almost which he sayde before . I ( sayth hee ) haue mused oftentimes , 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 spoken of in the 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 euen to put them out from me and my kyngdome , and to enhaunce and set vpon 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 , whence commeth this stomakyng and indignation , but of much wisedome ? For hee that hath knowledge in many thinges , hath many causes to anger him , as seyng euery 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 vnto 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 .

The second Chapter .

Then sayd I thus in my hart : go to , I will take myne ease , & haue good dayes . But loe , that is vanitie also .

The continuation of the former chapiter with this present . BEcause in the Chapiter before , he shewed that care , & thought , and mens forecastes , specially such as we prouide for our selues by , are vaine & of no force , teachyng vs to be content , with the word of God , and his working , so that we should presume to do nothing , but that the word of God prescribeth vs , or his working enforceth vs to doe , which yet many tymes is contrary to his word , as when hee oppresseth vs with some euill , euen when we haue done accordyng to his worde , wherein we haue néede of faith and patience , that in these cases we yeld not to our owne deuises & séeke to escape thereby , but commit our selues vnto him , & to suffer his hand in his owne worke : now he turneth him to an other deuise .

I sayd in my hart , I will take myne ease .

AS though he should say . Mourning companion vnto pleasure . Seyng carefulnes , and myne owne deuises profite not , I will refraine from them , and and turne me to the right hand , and take to me a quiete and easie life , and delight in pleasures : I will let all go as they come , and take my pleasure . But this was also a vayne deuise , and prospered no more then that first deuise of mans wisedome and carefulnes . For euen herein also dyd God withstand me . For quyetnes commeth not but of Gods word and working . And this doth experience it selfe teach vs . Many tymes banquetes and feastes are appointed to prouoke mirth . Fine iunkets , enterludes , & games are deuised to cheare the ghestes , but most times the contrary falleth out . And seldome doth any good collation or pittaunce come of it . For either there are present some sad & seuere countenaunces , or els some other thing disturbeth all the feast , and specially when men deliberate to make such mirth and pastime long before . Many tymes it commeth to passe , that some casualtie falleth out euen in the meriest banquet , by Gods appointement . And so commeth it to passe also in other matters .

Loue is bitter . Some man séeketh his pleasure in loue , but by and by he féeleth the bitternes therof , which thing S. Augustine also complayneth of in his bookes of confessions , how he was miserably scourged in the middle of his loues . Euen so , when we take our pleasures , by and by the sauce therof is bitter . Therfore there is no better thing , then to abide in Gods word and working , so to frame our hart that it may be at rest and quiet , and contented with his present state and condition . We must vse Gods giftes with the acknowledgyng & fearyng of hym . If God géeue vs a wife , to take her as a present benefite , and to vse her . If thou wilt passe these bounds , & encrease this benefite , thou shalt haue sorrow & sadnes in stéede of mirth and ioye . Wée must therefore doe onely , that that God willeth and appointeth . If thou séekest for ioy and delight , thou must looke for it , at his hand . Therefore euen as God offereth thee such occasion , so take holde therof , and be meary with those that are meary . And among those that are meary , seeme not thou to be a father Sapience and seuere person , as doe these holy ones , which will dashe and disturbe that mirth that God geeueth vs . Onely acknowledge thou them to come of gods gifte , and receaue them of his hand , and vse them as his giftes .

To be short , As God sendeth them so must we enioy with feare , either aduersitie or prosperitie . we must not take and enioy our pastimes or pleasures , or deuises , nor any other thing , but euen so vse them as God sendeth them . Let men yelde vp all vnto God. It is not our partes to prescribe either place , person , or maner , for then we shall be deceaued . Therfore mirth is not condemned as any vayne or naughty thyng , but mans enterprise and counsell , whyle we wyll procure and séeke to be meary wythout the will of God , but must vse them both as God sendeth them . For euen as to procure sorrow and care of our owne heades and deuises , is an offence : euen so , when God sendeth them , not to beare and suffer them , is likewise an offence . So to auoyde mirth , and not to receaue it when God sendeth it , The vsage of hypocrites . is a damnable thing , as these holy men forsooth which put vppon them their Cato his countenaunce , appointing tymes , places , persons , and other rules of seueritie , which is the propertie of hipocrites , and but a vanitie . They wil haue vs to mourne with them that mourne , and they will not reioyce with them that reioyce . Sadnes , mirth , and all other like , both outward , and inward thinges , must not be measured by place , tyme . &c. but euen as God of his frée goodnes sendeth them : so may we fréely vse them . Therefore he sayth :

I sayd in my hart , I will goe , and and take my pleasure .

THat is to say , I would haue measured the matter , by rule and by order , but this was nothing but vanitie . Here must we warne you againe , The errour of Hierome . that you swarue not from the Theame , as Hierome did , which foolishly glorieth , that he learned out of this booke , the contempt of the world , and of all creatures , which afterward , the Monkes and Sophisters imitated , being ignorant what thing it is to contemne the world , or what the world is . For this is the very way to teach men to contemne Gods creatures , and to forbid men the vse of them , against the manifest wordes of holy Scripture .

Therfore to forsake the world , What it is to forsake the worlde . is not to absteine from Gods creatures , but from our owne deuises . Thus myght Hierome well haue taught his beloued Blesilla : Contemne not the creatures of this world , but thine owne deuises , counsels , cares , and affections , wherby thou séekest through thine owne wit to bryng all thinges to passe . Honour , and the delight we haue in thinges , is not euyll , but carefulnes in matters , and thyne owne wayes and fetches , are to bée set naught by . Neither is this to contemne the worlde , to goe coursely apparelled , to subdue the fleshe with watchyng , to bring it vnder with fasting . &c. but to vse these matters as occasion offreth . If God send meate , to eate it : if none , to suffer hunger : If he call vs to honour , to accept it : if he send losse & hinderaunce to beare it . If he cast vs in prison , to take it patiently . If he will aduaunce vs to a kingdome , to follow his calling . If he depose vs from one , not to care for it . Euen as Dauid gouerned his kingdome , & tooke hys banishment both in good part : a true despiser of this world . Such therefore are right despisers of the world , as take all thinges in good part , as God doth send it vnto them , and vse all things in this world with thankes geuing , while they haue them , and can willingly want them , when God taketh them away .

I sayd vnto the man geuen to laughter , thou art mad , and to the man geuen to mirth , what doost thou ?

No pleasure dureth with a man alwayes . VNderstand all these thinges of mans wayes and intentes . Thus hee meaneth , I thought by art to deuise me good dayes , to séeke my pleasure and pastime : but this cogitation was a mere madnes , which two wayes troubled me . For first the trauell of deuising and searching vexed my minde . Then when I thinke I haue attained to my purpose , by and by some sorrow or grief falleth out , that causeth me to lose both my labour , & ioy . This is it that he saith , the laughter that I seeke for , and the ioy , which I go about to procure , what auaileth it me ? For I can neuer attaine to it , but alwayes some grief or trouble happeneth betwéene . Therfore that ioy & mirth is best , which is not sought for but which God sendeth vnlooked for , without thy cares and deuises . So the outward mirth is good , but with those that vse it well . The wicked although they liue in neuer so much pleasure , yet theirs is no true ioye , because , they acknowledge it not for Gods gift , but straitway loth it , and inuent other delightes , being neuer content with that which is present .

And I thought in myne hart to absteine from wyne , Agaynst Monkish lyfe . and to gouerne my hart wisely , and to comprehend foolishnes , vntill I might perceaue what was good for the children of men , to doe vnder heauen as long as they lyued .

HEre now the third tyme , he deuiseth an other way , minding to prooue , if happely this way would succede . For asmuch as in this life , which I leade in the world amongest men , neither the cares wherewith I breaking my selfe , to profite others , nor yet pleasures succede , but are all in vayne : I wil take to me an vnpleasaunt , and austere life , vtterly to liue in abstinence and hardely &c. I maruell that these false contemners of the world and the Creatures therin , haue not marked this place of Salomon , where hee calleth this austere and seuere kinde of life a vanitie . Here therefore he condemneth those straight rules of the Monkes , specially of the Charterhouse men , which yet the worlde wondreth at , and holdeth for godlynes and holines . The sentence is as it were a thunderbolte against all rules , and Monkish religions , whereby they make those thinges in subiection to them and their deuises , whiche are not theirs . Not that abstinence is an euill thing , but to séeke it of our own deuises , and to binde our selues to them as vnto thinges necessary . For tyme , creature , place &c. are the giftes of God , which yet these men will captiuate with their rules and prescriptions . Howbeit they get nothing therby , but sorrow & misery while they afflict their body , & vexe themselues in vaine . For thus doe the Charthusians prescribe : Eate no fleshe although thou shouldest dye therfore . But this is of all other thinges the worst , that they séeke and set holynes in these doynges . As though the deuill him selfe could not on this wise bee holy . Whiche neither drinketh wine , nor weareth purple &c.

He saith therefore . Agaynst workes of mans choyce and deuise . All these thinges would be good for me in déede , either to absteine , either to eate and drinke , but then are they euill when I put myne owne deuise thereto . God appointed neither place , time , meate , nor abstinence , & we fooles appointe them . One while , I will eate flesh , an other while I wil not . God him selfe sayth , when thou hast meate , eate it , when thou hast none absteine . Wherfore , if thou wilt vse abstinence , abide the Lordes deuise . For hee can cast thée in prison , he can send thée hunger , & sickenesse &c. Here vse thou abstinence , here hast thou a rule not prescribed of thy selfe but of God . Now through thine own deuises , thou counterfeitest a forme of abstinence , contrary to Gods appointment . And these godly contemners of the world doe so refraine from thinges , that they want no maner of thing , and so order the matter that they absteine from nothyng . To be short , euen as by their owne righteousnes they aduaunce them selues aboue God : so by their owne constitutions , they aduaunce them selues aboue all his creatures .

And to gouerne my hart wisely .

Wisedome is to want , or be free from foolishnes . THat is to say , I thought to gouerne my selfe , by mine own counsell wisely , and in absteining to seme a wiseman , that I might comprehend wisedome ( or foolishnesse ) for the Hebrue worde is of doubtfull sense , signifiyng some tyme wisdome , some time foolishnes , but most commonly foolishnes , so the sense is , that I might comprehend what was foolishnes , namely , that I might know how to tell other what was wise , what foolish : that I might comprehend it , to shunne and auoyde it . For it is the part of wisedome , not onely to knowe that that is good , but also to auoyde that that is euill .

Salomons exercises . He rehearseth almost a whole beade-rolle of his workes , that he exercised to teach others . I beganne ( saith he ) to assay many wayes , whereby to occupy my selfe , in abstayning from wynes & pleasures , so that other by my example might learne to liue the better , and the wiselyer to absteyne , and to gouerne their housholde . He speaketh of a worldly and ciuile wisdome , not of the heauenly & spirituall , wherby we vnderstand what dutie we owe vnto God . I began to build , to plant vineyards , I omitted no labour and trauell . &c. but of all my laboures , I reaped nothing but vanitie . Because I would gouerne my selfe after mine own rule and deuise .

And for a man to rule himselfe after his owne deuise , is but a vanitie , It is vanitie for a man to gouerne hym selfe after his owne deuise . nay he two maner of wayes hurteth himselfe . First he troubled himselfe with his own deuises . Secondly , he attayneth not to that he would , or if he attaine to it , some sorrow fauleth out , that dasheth his deuise . Thus Nero buylded a princely Court of great magnificence , but he could not enioy it . For thus it commeth to passe commonly , that one buildeth , and an other possesseth & enioyeth that that is builded , Princes deuises are vayne . and as the parable in the gospell speaketh , one soweth and an other reapeth . So our Prince Frederike of famous memory , builded very much , but others haue it in possession . He had a respect to tymes comming , and was not content with thinges present . When he had builded one house , by and by hee sought to builde an other . This Prince that now is , enioyeth not the houses builded , but buildeth other , fenceth Cities , and hath vtterly a diuerse deuise . And his successour will vndoubtedly be delighted with an other .

Ouermuch care to encrease ryches is reprehended . These thinges therefore are surely a great vanitie and misery , to be vexed in our workes , with sorrow and care , vntill they be accomplished . When they are ended , to dye , or fall sicke , or some other way to bee depriued of the vse and commoditie of them . And he that succéedeth vs oftentimes , not to vse that we haue done , or to pull it downe . This is the whole course of mans life . God alwayes striueth against mans deuises , and we agayne contrary to his . But it is easie for him to destroy whatsoeuer we beginne , yea so great is the vanitie of our hart , that it neuer agréeth long with it selfe , neither can it be so stable , to rest & abyde in his present state . When man hath assaied , and brought his deuise to passe , yet his curiositie in doing still remayneth , he straight wayes misliketh that he hath done , and proueth an other way , euen as he sayd before : what thing is that that hath beene . &c. Such is the mynde of man after his purpose gotten , as it was before , alwayes vnconstant , and vnquiet . If a man haue one péece of golde , The more thou drinkest water , the more thou desirest it . he looketh and coueteth for tenne more . He that hath tenne , desireth an hundred , he that hath a hundred , a thousand . &c. If a Prince haue one Castle commodiously builded , he will haue two . If he haue one kingdome , he ambitiously desireth an other . To be briefe , Alexander desireth to haue many worldes .

So commeth it to passe in mens houses , in mariage , A mans vocation must be applyed , and good successe desired and looked for of God. and bringing vp of children . Thou deuisest to marry a wyfe , well manered , honest , for thy commoditie , a good houswyfe : but it may chaunce thée to finde a naughty one , altogither of contrary conditions , or els though shée be very honest , that thou mayst want many other good properties in her . Thou thinkest how to bring vp thy children that they may be honest , & profitable for theyr countrey . But loe , otherwise then they looked for , they become murtherers , or otherwise wicked , and vnprofitable burthens of the earth . Shall we therfore forsake the charge of housekéeping ? Because I sée nothing succéedeth according to my diligence , nor aunswerable to my labour and trauels ? No. What then ? Thou must gouerne thy house , instructe thy familie , bring vp thy children , rule thy wife , but so as it must be without thy appointment & measure , that thou trust not too much in thine owne wisdome . If thy sonne be apte to his booke , let him learne it : if to some handy craft , let him learne it likewise . Onely passe thou not thy boundes , but committe the successe thereof to God . Otherwise thou shalt perceaue the two incommodities spoken of before . Now by these premisses , may easely be vnderstanded the thinges that follow .

I made gorgeous fayre workes , I buylded me houses , and planted vineyardes . I made me orchardes and gardens of pleasure , and planted trees in them of all maner frutes . I made pooles of water to water the greene & frutefull trees withall . I bought seruantes and maydens , & some I had borne at home . I bought cattle and sheepe & had more substance then all they that were before me in Hierusalem . I gathered togither siluer and golde , euen a treasure of kynges and landes . I prouided mee singers and women that playde on instruments , to make men mirth and pastime . I gat me Psalteries & songes of Musike , and I was greater and in more worshippe , then all my predecessours In Hierusalem . For wisdome remayned with me , and looke whatsoeuer myne eyes desired , I let them haue it , and whatsoeuer my hart delyted , or had any pleasure in , I withheld it not from it . Thus my hart reioysed in all that I did , and thys was my portion of all my trauell . But when I considered all my workes that my handes had wrought , and all the labour that I had taken therein , loe , all was but vanitie and vexation of mynde , and nothyng of any value vnder the Sunne .

A rolle or register of Salomons workes . SAlomon reciteth in this place , a beadrolle , as I sayd of his workes , that he did to procure hym mirth and pleasure , and to well gouerne his house and familie . They are easie to vnderstand by that is aforesayd . I made great or gorgious workes . Which our interpreter speaketh thus by Magnificacie , that is to say , I made notable and great workes , of the which we read the 3. of the kynges , the 3. and 7. chapiters . &c. What profit had I therof ? none but paine and trauel , and others the fruite and commoditie .

Paradises , or gardens of pleasure . The Hebrew worde signifieth A pleasaunt garden , wherein bee faire plottes of floures and most noble rootes .

Seruaunts borne in their maisters houses . Vernaculos , that is seruaunts borne at mine house . For the children of bondmen , which were borne at home , were called Vernaculi , which alwayes dyd seruice to that maister , whose bondman their father was , whether he were bought with money , or howsoeuer els he became bond . I bought seruaunts and maydens , that is to say , I was a notable husband in gouernaunce of house & familie . I thought to rule my house according to mine owne phantasie and deuise . I gathered substaunce and treasure . Whatsoeuer ornamentes and precious apparellings were to be gotten in any countrey , that I furnished my selfe with , to declare the pompe of my kyngdome , as great & rich kings vse to doe .

I prouided me singers , and women playeng on Instrumentes , to make myrth and passe tyme .

HEre is a great variaunce among Grāmariens what Schida , and Schidoth is . I translated it , men and women daunsers , but I like it not . I folow them in the meane season , that thinke they are instrumentes of musike , and that because of that is said before , where he thus writeth : I prepared me men singers and women singers , and things that might cheare and sollace men , that is to say , noyses of instruments . He doubleth this word Schida , Veschidoth , because perhaps hee would expresse the mutuall consent and singyng by course that is among Musitians . I was in great auctoritie or worshyp &c. That is to say , all these thinges were most commodiously ordered and disposed afterward . What wisdome Salomon vnderstandeth in this place . And wisedome remayned with me . He vnderstandeth not speculatiue wisedome , but that wisedome that consisteth in good ordering and gouerning these worldly affaires , wherein is included the diuine wisedome . He confesseth that he had not onely abundaunce of thinges , but wisedome also therwith , to administer , rule , and gouerne all thinges well , which is the greatest gift that God giueth man . But it had no successe , because he would haue all thinges , which he had so wisely ordeined procéede after his owne deuise &c. where notwithstandyng , this is the saying of all men in the world . It is not as it ought to be , because they sée many thinges wisely appointed and ordeined & yet haue no successe &c. The greatest pointe of wisedome therefore is to know this , that successe foloweth not , but when God appointeth & that things are gouerned neither by counsell of the wise , nor by temeritie of the foolish .

And whatsoeuer myne eyes desired , I let them haue it .

The impediments of pleasures . THat is to say , I went yet farther , and thought to enioye all the thinges . I had prepared , but I was not permitted . I ment to make this my portion in this life , but God would not suffer me to order these pleasures after mine owne deuise , hee alwayes put many stumbling blockes in my way . When I would haue enioyed my desires , my gardens , the affaires of the kingdome called me backe , I was faine to sit downe and giue sentence accordyng to law and right , I had matters in suite to arbitrement , and to determine and take vp &c. Thus I was not able to take my pastime as I desired . This same very thing happeneth in our Princes , that when they purpose to take their delightes , some heauy occurrence falleth out that disturbeth their ioy , and causeth them to sorrow . Thus doth God alwayes , to stoppe and hinder our deuises and appointementes . He giueth vs inough to vse and make mery with , but hee will therewith haue vs to kéepe his Creatures purely and sincerely in their owne libertie .

Loe all this was but vanitie , and vexation of mynde .

IS not this a great vanitie , for a kyng that hath such abundaunce of goodes , and plenty of all things , and can not yet enioye any one thing of so many according to his owne deuise . We must enioye thynges present . And if he chaunce to enioye any of them , yet it is but by stealth . So vnable we are to gouerne , or comprehend thinges after our owne desire . Let euery man therfore fréely enioy the thinges present euen as God sendeth them . Let him suffer them to be taken away , and to be giuen him , to goe & to come , according to the Lordes pleasure , when it is good . Let him thinke It may agayne turne to euill , and contrarywise , that hee wallow not and bee drowned in pleasures , as the wicked vse &c.

Nothyng of any value vnder the Sunne .

OF his own deuises man reapeth nothing but trauaile and misery . The Creatures are good , but our desires and deuises are vayne , which prescribe vnto them boundes and rules , whereas they will not be ruled by vs .

Then dyd I turne me , to consider wisedome , errour , and foolishnes . For what is hee among men , that might be compared to me the kyng , in such workes ? And I sawe that wisedome excelleth foolishenes , as farre as light doth darkenes . For a wise man hath his eyes in his head , but the foole goeth in darkenesse . I perceaued also that they both had one end .

BY an other experience he prooueth all thinges are but vaine , Wise mens deuises frustrated . I meane mans counsels and enterprises . Euen ( sayth hee ) as it hath happened to me : so see I it happeneth to others also . My deuises , & wisedome were frustrate & in vayne , and could not attayne to that successe that I wished . The same I perceaued in others likewise . I looked vpon other mens wisedome and folly , and compared them togither . I saw how some men dealt very wisely , & went about matters very prudently . I saw also foolish men and hare-braynes working without counsell , and yet their folly and temeritie was sometime fortunate and had good successe . Where the counsels of the wise came to no effect , and the wise men were most infortunate , in so much that this foole hardynes became a Prouerbe , Fortune fauoreth fooles .

Examples . Cicero and Demosthenes were most wise men , & had notably appointed their common weales , and made very good lawes , they thought also , that they should haue had good successe , but it fell out otherwise , in somuch that the one sayd of him selfe : O I that was neuer wise , and sometyme iudged in vayne to be that I was not . O Citizens , how much hath your opinion of me deceaued you . &c. The other broken and worne with age and trauell , sayd , that he wished death rather , then to bee combred agayne with charge of publike affaires , him selfe hauing well tried that matters goe not according to the good counsels of the wise . Contrariwise Iulius and Octauius Caesars , not alway followyng wise , but bold counsels , were much more fortunate . Philip kyng of Macedonia procéeded against Demosthenes deuises , beyng him selfe also more fortunate then wyse . The successe is not aunswerable , to wise mens deuises .

Surely their deuises and counsels were good , but so to vrge them , to appointe so certeine a successe of them , was a vaine deuise . For matters will not be taken in hand by mans deuise . To be brief matters goe not according to the counsell of the wise , nor according heddynes of fooles , that the counsels of the wise might bée prooued foolish , that we should not glory in our selues . Thus in warre straitway the victory is not gotten , albeit the army be neuer so well appointed , & all thinges most wisely forecast and deuised . As not many yeares ago , the French kyng thought to haue had a great victory agaynst the Emperour , but it fell out contrary .

This hee saith therefore ? Deuises are of men , but successe of God. Thou séest that matters succéede aswel with fooles , as with wise men , so that it might appeare there were no difference betweene a foole and a wiseman , as touching successe , yea that it might seeme there were no God that suffreth matters so vnaduisedly to passe . But Salomon aunswereth , no , but that wisedome farre passeth foolishnesse . True it is that mans wisedome bryngeth not thinges to passe , but God doth it . God by his wisedome can bring to passe what he will , but man can not . For God hath not onely wisedome , but also a power to doe it , so that the thing which hee commaundeth must néedes succéede . This man can not doe . To conclude : Gods counsell is not deceaued but mens counsels how wise soeuer they be , are deceaued . Therfore he sayth very well :

And I saw that wisedome excelleth foolishnesse as farre as light doth darkenes .

WIsdome is very good , but because it lacketh power and strength , it can not bring thinges about , nor rule the successe of them .

A wyse man hath his eyes in hys head , but the foole . &c.

We must not put trust in our owne deuises , and commit the successe of them to God. I Sée verely that the lyke happeneth to them both . Our wisedome deceaueth vs , our foolishnes deceaueth vs : yet wisdome passeth foolishnes . To haue the eyes in the head , is an Hebrew phrase , which wee commonly doe vse to expresse thus . Hee that will playe at cheastes must not hyde his eyes in his purse . Wherby we signifie that he must not onely be skilful in that play , but also haue a diligent eye and care to his play : So he sayth here :

A wise man hath his eyes in his head .

THat is , they are not onely wise handlers of their matters , but also circumspect and carefull about them , and sée in déede how thinges should be ordred , but can not perfourme and accomplishe the effect . The foole hath not his eyes in hys forehead , because he procéedeth rashely , and at all auentures . Howbeit in déede on both sides the matter goeth by fortune , and chaunce , that is , God ruleth the successe , & not according to our circumspection or negligence . Sometimes they fall both , sometyme they prosper both . But God will not that wee shall make any certayne rule thereof . For the creatures are not in our power , but in Gods , who graunteth vs the vse of them , and by our meanes doth what pleaseth hym . That we of our selues adde hereto , in going about to rule the vse of them by our counsels and enterprises , is vayne . He schooleth vs therfore , not to trust in our owne wysdome and counsels , but to doe as occasion serueth , and if it succéede not , to commit it vnto God.

For what man is able to imitate the kyng that made him before . &c.

Hee that made vs , gouerneth vs . HEre by a goodly and apt paraphrasis , he describeth god , as if he should say : God is our king , he hath not onely made vs , but also continually gouerneth vs , so that all thinges happen to vs according to his will . He alone reacheth from the beginning to the end , neyther can any man hinder or stoppe his will & counsell . For this cause thought Salomon to call him a king rather then God . Some men haue wisdome , some foolishnes , but no man can imitate his king , nor do that he doth . For what he appointeth commeth to passe , his will and counsell taketh effecte .

And made vs before ( to say ) that we were .

THe like phrase hath S. Paule : Who first gaue vnto him , and he shal be recompenced ? Euen therfore as thys kyng ruleth and gouerneth , all thynges fall out . Hereby therfore he sheweth that our deuises are of no value , because we be made , and be not the kyng . God will not haue vs and his creatures to be ruled by our selues , but contrariwise , or els we should be kynges and rulers ouer God . Nothing succéedeth after our wisdome , or foolishnes , but many incurre displeasure by foolishnes , and more by wisdome , as euen the wysest of all other men , Dion , Cicero , Brutus , Demosthenes . &c. Because God doth frustrate and delude mans counsels and deuises , to prouoke vs by all meanes to feare him , and to learne to let him alone with the gouernaunce of all thinges , and in nothing to prescribe hym .

And I saw that the successe of both these men were alike .

THat is , I sawe , they had both lyke fortune , that as little preuayled the wyse man as the foole . That thinges are gouerned neither by wisedome , Both wisdome and temeritie , without Gods gouernaunce , is vnhappy nor foolishnes , although God suffer thinges to be done by them both , but no rule must be made thereof . For if our counsell were of force , then should it alway prosper . If foolishnes did hurt alwayes , then should it neuer prosper . Marius , Antonius , & diuers other preuayled more by their temeritie and rashnes , then Cicero dyd with his wisdome . And a man shall no where finde more examples of mans foolishnes and wisdome , then among the Romaines and Gentiles . For among the Iewes , warres were taken in hand for the most part , according as the prophets appointed , and God commaunded .

Then sayd I in my mynde , if it happen vnto the foole as it doth vnto me , what neede I labour then any more for wisdome ? So I sayde in myne hart , that this also was but vanitie .

We must not trust in our own deuises . ANd these wordes tende to this ende , that we should absteine from affiaunce in our owne deuises . I ( saith Salomon ) gouerned my kingdome most wisely , & I had a Lieftenant or president , which gouerned not so prudently as I , and yet had he good successe . Since therfore I sée fooles haue as good successe , or better then I , why trust I to myne owne counsell and wisdome , encreasing but my labour and sorrow .

So I sayd in mine hart this also was but vanitie .

I Founde by experience , that neither wisdome , nor rashenes was to be trusted . For before it was declared , that wisdome passeth foolishnes , although things be gouerned neither by foolishnes nor wisdome . Our affayres must be commended to the kyng that made vs . We must holde therefore a meane betwéene both , we must commit our matters to the king which made vs . If he offer vs any commoditie , wée must vse it : if he geue vs ought , we must take it : if he take ought from vs , we must suffer it . &c. Doe that thou art able , what thou canst not doe , that let alone . Looke what thou canst not lift , let it lye . So my wisdome shall be profitable vnto me , if I doe that I know pleaseth God , and leaue to his ordering that he will doe by me . If we would thus doe , then should we be wisemen in déede .

For the wyse are euer as little in remembraunce as the foolishe . For the dayes shall come , when all shal be forgotten .

BOth that the wise man hath done and deuised by this counsell , All things through obliuion , are buryed & forgotten . and that the foole hath done through his foolishnesse , whether it succéeded well or euill , shal be forgotten . For neither they themselues , nor other shall be the better for it , that they may learne to committe all thinges vnto God , but their posteritie shall follow their owne wayes , and not be content with the ordinaunces of their Auncestors , but séeke new deuises , lothyng that they haue , and séeking for that they haue not , dreaming thus . If it once succeeded well with me , it will doe so once agayne . If it did not before succéede , it will now succéede . We wil doe wiselyer then they haue done before vs . &c.

Nothyng is of continuaunce in this world . Beholde the Romaines common weale , how the Consulles alwayes , and the Emperours afterwarde still repealed their Predecessours Actes , disdayning thinges present and past , and lookyng on thinges to come . Why therefore doest thou take such care , as though thy posteritie would like or allow that thou doost . It will not be . For that men haue , they reiecte as vnprofitable . &c. Therfore it is impossible , that thinges should remaine in the same estimation wyth posteritie , that they were in before .

Lycurgus . Lycurgus thought he had geuen such lawes to the Lacedemonians , as they would haue kept till he had come backe agayne , that is , for euer . According to the which deuise , he went his wayes , mynding to returne backe no more , hoping by this meanes , that his lawes should be alwayes obserued , but he nothing preuailed .

Augustus sayd he had layd such foundations of a common weale , Augustus . as he hoped should stand for euer , but they that came after , turned all vp set downe . The people of Rome wished the death of Nero , Nero. hoping they should haue had a better common weale . But afterward it went neuer the better with their common weale . Salomon so gouerned his Realme that he thought it shoulde haue so continued still , Salomon . and by and by after his death it was deuided . Roboam . For Roboam which succéeded him , not content with his fathers wyse gouernaunce of the kingdome , rent it in two partes .

And it commeth not onely thus to passe , in externe and ciuile matters , where such foolishnes is the more tollerable , because there is but the losse of thinges corporall , but also in religion , Alteration of common weales and religions . and in the word of God , where posteritie alway neglecting the puritie of the doctrine left by our predecessours , séeke newe inuentions , euen as they , which now the Gospell is published , not content with the puritie of fayth , & doctrine of the Gospell , raise newe disputations about the Sacramentes , which when it hath béene of any continuaunce , newe sectes will arise without ende . For the fleshe can not be contented with one plaine and true doctrine .

Salomon speaketh not of persons , but of those things that men doe . Thou must vnderstand that Salomon speaketh not here of the persons but of the things that men do , whether they be wise or foolish , because they be neglected . The remembraunce of men indureth in bookes , but not in ordering of the commonweale , and matters are registred and put in Recordes , but no man careth or taketh héede to them , neither is posteritie moued with the examples of their predecessours . Still they deuise new wayes and fashions . That lyeth before them , is lothed , that they haue not is desired . Briefly , to be content with thinges present , is playnely a gift of the holy ghost , a thyng impossible to the fleshe , which alwayes forsaketh thinges present for thinges to come , and whiles it pursueth the one , it loseth the other , defrauding it selfe of the vse of both . A couetous man lacketh aswell that hee hath , as that hee hath not . And as it fareth with the couetous in money , so fareth it with all mankind in pleasures and deuises &c. that is to say , they haue nothing though they haue all thing . Let Alexander Magnus stand for an example , whose mynde was not satisfied after hee had conquered all Asia . If this be true in outwarde thinges , what maruell is it in matters of the Gospell ? That we haue we haue not , because our affection is not settled , but are desirous of other thinges . On the other side Christians haue all things , though they haue nothyng .

And the wyse man dyeth as well as the foole .

THe lyke saying is in the Psalme 49. Wise men also dye and perishe togither aswel as the ignoraunt and foolish , and leaue their riches for other . &c. This also is to bee vnderstanded of things that men doe . The wise man dyeth for all his doynges aswell as the foole . No man regardeth what they well ordeined . And when thou hast done aswell as is possible , for thy reward , are all thy doynges disdayned , or els thou art hanished or put to death &c. Yea many will contemne thine Actes and repeale them .

Wherefore I was weary of my lyfe because I saw that all thinges done vnder the sunne were naught . For all was but vanitie and vexation of mynde .

THat is , whatsoeuer was done vnder the Sunne did much displease mee , forasmuch as it was naught elles but vaine labour and vexation . Not that Salomon wished his death , but for that hee thought it was a miserable case to leade a mans life in such doings . Thus he meaneth : I became weary of it and ouerladen therewith . For who can suffer to haue nothing but labour in diuising and contempt after he hath done . What this phrase , to lyue , signifieth . To liue , or life , after the phrase of Scripture , signifieth to liue well and at ease . To leade a perfect life . Psalme 22. No man hath quickened his owne soule , that is whose soule liued not well . Those that liue euill and a hard lyfe , as poore men that are oppressed and in misery , and appointed to dye . Of these it is sayd in the scriptures , they liue not . Therefore he sayth not , he desireth death , but that this trade of life wherein men are so wearyed and vexed with their owne deuises , displeaseth him .

Salomon meaneth that wee should stand in a readines whether life or death betyde , How we must lyue . and calleth vs backe to the vse of thinges present , because we should bee content with them without care of hereafter , and commit all thinges vnto God , who will worke by vs , as it were vnwitting to vs . Euen as the Oxe that treadeth out the corne and eateth , knoweth not what he doth , nor is carefull for his liuing or labour : so must wee doe , that God offreth vs , and suffer that hee will haue done . Yet all these thinges must be but as a morsell of bread , which we haue here on earth , that we looke not by our owne deuises to garnishe this life , for then shall we alwayes bee vnquyet , as foloweth :

And I was weary of all my labour which I had taken vnder the sunne , because I should be fayne to leaue them to an other man that commeth after me , who whether hee shal be a wise man or a foole I know not . And yet shall he be Lord of all my labours .

The life of man is miserable . THis sentence is all one with that aboue . Salomon floweth in wordes , & copiously treateth of this place . Thus ( sayth he ) I am weary of my life : for albeit I haue ordered all thinges after the best way that can be deuised , yet know I not whether mine heyre shall be wise or foolish . If he happen to be wise , hee will set light by that I haue done , and inuent an other thyng , seeyng I my selfe many times mislike mine owne doinges , & am desirous of other . If he be a foole , he will destroy that I haue done , and take as much paynes in pullyng downe , as I tooke in setting vp , according to the Prouerbe , One buildeth , another pulleth down . So Octauius Caesar beautified the Citie of Rome , Nero defaced it . Pompey brought great masses of money into the treasure house , meaning it should serue for the benefite of the common weale . Caesar after that tooke it away , and it became rather a destruction then any benefite to the common weale . Therfore whether mine heyre shall be wise or foolish , in vaine haue I trauelled , and spent my lyfe in vayne cares , hauyng an eye to thinges to come , and not vsing thinges present , and therfore he addeth :

So I turned me to refrayne my mynde , from such trauell as I had taken vnder the sunne . For so much as a man should weary hym selfe with wisedome , with vnderstandyng , and industrie , & yet be fayne to leaue his labours to an other , that neuer swet for them . This also is a vayne thyng and great miserie . For what getteth a man of all the labour & trauell of his mynde , that hee taketh vnder the sunne , but heauines , sorow , and disquietnesse all the dayes of his lyfe . In so much that his hart can not rest in the night . This is also a vayne thyng .

I Ceassed ( sayth hee ) to take any more care for these worldly affaires . we must not be carefull for to morrow . This is the saying of a wise man whiche calleth backe his minde from cares , to rest and quyet . I will be content with things present , and I will doe and suffer forthwith that God willeth me , neither will I care for to morow . This is the conclusion which afterward he amplifieth copiously , saying :

For when a man hath wearied him selfe , with wisedome , vnderstandyng , and diligence &c.

HEre you sée what he vnderstandeth by wisedome , not speculation , but the rule and gouernaunce of matters , industrie , or congruence of doing , Industry or dexteritie in doyng of thyngs . When all things are done in order and in time . Euen as he appointed twelue Captaines ouer the land , their dyet , and horses &c. This hee calleth to weary him selfe in wisedome . This wearysomnes and portion he leaneth to a man that hath taken no paines in the same , yea that more vnhappie is , to a man that careth not for it , and forgetteth it . When I haue taken all this paine saith hee , I leaue it to one that contemneth it , or spoileth it , which thing surely is a great vanitie .

For what getteth a man of all hys trauell &c. This is but copy &c. Nor can rest in the night .

HIs hart is not at any rest , no not in the night while he paineth him selfe , not onely in the day time to bring his deuise trimely to passe , but when he hath finished it , studieth in the night , how to preserue and encrease it .

Is it not better therefore for a man to eate and drinke , and his soule to be mery in his labour ?

THis is the principall conclusion , The principall conclusion of the whole booke . yea the counsell of the whole booke , which he often hereafter repeateth . And this is a notable place for the expounding of that is gone before , and that that followeth . Thus he consenteth with that that is sayd afore . These pleasures are to bee condemned that we of our owne heades and deuise prepare for the time to come . Those trauels and paines to be condemned which we vndertake of our owne phantasie and braine . But the pleasures and trauels that God sendeth are good , & to be vsed as they come without care of pleasure , or vexation after to ensue . But who can thus doe . It is very well sayd , but we doe not that that is so wisely proponed , we heare it as though we heard it not , and sée it as though we saw it not , and no man followeth it . For we are drowned in the care of making preparation and compassing of our owne affaires . Our hart can brooke no good counsell , but is vexed euery day more and more . The godly cast from them all cares . All other men leade a disquiet life , euen till they dye . He saith therfore :

I saw that this was a gift of God.

True mirth or ioye is the gift of god . A Notable saying & singular doctrine , but yet he lesse vrgeth this saying than that before . Which commeth to passe by reason the affirmatiue mooueth vs not so much as the negatiue , euen as this affirmatiue : I am the Lorde thy God which brought thee out of the land of Aegipt , it is quickly sayd , but it doth not much mooue vs . In the negatiue there is greater force . Thou shalt haue none other Gods in my sight . &c. So in this place , he briefely handleth this affirmatiue . It is good for a man to eate and drinke . &c. but in the negatiue , he is very long to shewe and prooue vnto vs our folly ; namely , that we nothyng preuaile with all our trauels & deuises , because we are troubled with cares , and vse not thinges present . So vnto these grosse headed men , it is requisite he spake grossely , and at large . For vnto wise men , all might be sayd in one worde : The Lord himselfe is thy God . &c.

For who hath eaten , or done more thinges abroad then I ?

HE alleageth his experience . For if I which haue done so great thynges , and haue so abounded in all maner of riches , haue not atteyned to my wyshe & desier , how much lesse shall other doe so , if God geue not mirth and ioye ?

God geueth to the man that is good before him , wisdome , vnderstanding , and gladnesse . But vnto the sinner he geueth wearines and superfluous care , that he may gather and heape togither the thyng that afterward shal be geuen vnto hym , whom it pleaseth God . Wherfore , this also is a vanitie and vexation of the mynde .

THat it is the gift of God to be content with thinges present , he prooueth . Because it is geuen without any merits of ours going before , The godly vse their goodes with peace and myrth : but the vngodly haue no peace . to that man whom God lyketh . He deuideth the world into godly and vngodly . Vnto the godly , beside the giftes that they haue lyke vnto others , chiefly prudence and wisedome , is geuen mirth also , because they be content with thinges present , they are not troubled with thoughtes and desires of the minde as the wicked are . That they haue knowledge , and are wise in doyng their busines . &c. their knowledge is in mirth and peace , but the wicked haue trouble and vexation , alwayes gathering togither more and more , and neuer be satisfied . Moreouer , although they haue wisdome and industrye , yet it is so mixt with sorow , that they are rather a paine to them , so that they can not enioy their trauell , but till the ground and buylde , and other receaue the pleasure and commoditie of it . But that the wicked trauell in and buylde , none vseth well but the godly . So those thinges that Princes gather togither , are the goods of the godly , because they onely vse them mearily and with thankes geuing , although they haue but a litle . The wicked haue much , and yet they vse it not , but haue therwith great care and vexation . To be short , the godly truely haue the whole worlde , because they haue ioye and tranquilitie . The vngodly in hauing it , haue it not . This is the vanitie that the vngodly haue .

The third Chapter .

To all thinges there is an appointed tyme , and a tyme to euery purpose vnder the heauen .

ANd here Salomon ( as hath béene declared before ) speaketh of mans workes , that is to say , All the workes of man haue a tyme to be begon , to be done , & to be finished in . such as are taken in hand of mans wisdome and counsell . This the interpreters not marking , thinke that he speaketh in this place of the corruptyng of Gods creatures . Thus therefore vnderstand , that all mans workes and deuises haue their certaine and appointed season of doing , beginning and endyng , beyond mans power & habilitie , so that he speaketh against frée will , because it is not in our power , to appoint the tyme , the meane , and the effect of our affayres , and that our enterprises and endeuours herein are vtterly frustrated , but that all thinges goe and come when God appointeth . This he proueth by the examples of mens workes , which are ordred beside and aboue mans appointment , so that hereof he concludeth , that men are troubled in vaine with their owne deuises , and can bring nothing to passe , for all they can doe , vntill that time & houre commeth , that God appointeth . Hereto belongeth that saying in the Gospell : The houre is not yet come . Agayne : A woman while she is in trauell hath paine and sorrow , because her houre is come . Thus the power of God comprehendeth all thinges vnder their appointed houres and seasons , so that no man can let or hinder them .

How we be rulers & Lordes of Gods creatures . But thou wilt say . How then is man made ruler ouer all thinges Gene. 2. if he be not able to gouerne them at his pleasure , and to vse them accordyng to his desier ? I aunswere : we be so made gouerners of these creatures , as to vse them for the tyme present . But we are not able to rule them with our cares and trauels . No man with all his deuises , can compasse any thing for the time to come . For he that is vncertaine of thinges to come , how can he take order for thinges to come . Therfore God will haue vs to vse his creatures fréely , as he geueth them , without prescribing of tyme , meane , or houre . For these thinges are in the hand of God , so that we must not thinke it is in our power , to vse thinges when wee will , vnles he graunt it . For this cause Iesus the sonne of Sirach sayth : God left man in the hand of his counsell , but he gaue him preceptes and commaundementes , whereby to moderate his deuises and doinges . &c.

All thinges haue their tyme .

THat is , their appointed houre and season , which if man passe and goe beyond , and will bring all thinges about after his owne wayes and deuises , hée shall reape nought but vanitie thereof . Many men labour to waxe riche , but they preuaile not . Other are enriched , yea without any labour . Because God hath appointed that houre , for the one , and not for the other .

And euery purpose . &c.

IN the Hebrew it is Hephetz , which commonly is translated pleasure , or desire . Me thinketh it may handsomely be translated delight , as in the 2. Psalm : his delight is in the law of the Lord. For Hephetz signifieth , that which a man doth apply himselfe vnto , & deliteth in . That desire that a man hath to fulfil the law . But euen herein also , all the things that men wishe and desier , they labour and would faine haue them , but they vexe themselues onely , because they can not attaine to that houre & season , which they goe about to preuent , and therefore they get nothing . Therefore thinges must simply and plainely be committed vnto God , and we must vse thinges present , and absteine from desier of thinges to come . And if we deale otherwise , wee shall reape nothing but labour & trauell .

There is a tyme to be borne , and a tyme to dye .

Man is no Lord , but a bayliue of his lyfe . HE prooueth the thing he hath spoken by examples of mans deuises and occurrencies . Our birth hath his tyme , sayth he , and likewise our death . And euen as we haue not our birthes in our power , no more haue we our deathes , and yet nothing is more ours then our lyfe , and all our members , but onely to vse them . But wee haue no power or Lordship geuen vs ouer them , not for one minutes space , and therfore in vayne we seeke to prescribe them rules or lawes . The infant is in the hand of God , & can not be borne before his houre commeth . The women labour and are very carefull about the byrth of it , and tell when it will come , but there is no certainty in their saying . No more can we die , be we in neuer so extreame daunger and desperation , but when our houre is come . Why then feare we death ? Thou canst liue no longer then God hath appointed , nor dye any sooner then he appointeth . For thus sayth Iob. 14. Mans time is determined , and the number of hys monthes is with thee : thou hast appointed hym his boundes , which he can not passe .

But thou wilt say , Euery man is apointed his certein houre to dye in . many pearishe wilfully , and through their owne temeritie , which might otherwise liue longer . Some breake their owne neckes . &c. Could they not haue saued their lyues ? I aunswere , No. God appointed that houre , those meanes , and that kynde of death , as dayly experience teacheth vs . Some are deadly wounded , and are easely healed and liue , some other are scarsly scratched , and yet dye of it . The Astrologers ascribe these thinges to the Planets , other attribute it to fortune . But the holy Scripture ascribeth it vnto god , in whose handes are layde vp all the minutes of our liues and deathes , wyth whom it is all one , whether thou dye of a greuous wounde , or of a litle scratch , because he will confound all mans wisdom & deuises . But to the true Christians this is a great comfort , because they know death is not in the power of Tyrauntes , nor of any creature , & because they shuld not bee ouer carefull about death , but should dye like children when God so appointeth . Therfore as he pronounceth of the condition of our byrth and dyeng : euen so may we say of all other affaires of men , as it foloweth :

A tyme to plant , and a tyme to plucke vp .

THese be workes of mans lyfe , and yet no more in our power , then our lyfe it selfe . In the spring , we plant and set , in haruest we pull vp againe . All things are to be done as God hath appointed & ordeined , and none otherwise .

A tyme to slea , and a time to heale : a time to breake downe , & a time to buylde , a tyme to weepe , and a tyme to laughe : a time to mourne , and a tyme to daunce : a tyme to cast away stones , and a tyme to gather stones : a tyme to embrace , & a tyme to absteine from embracyng : a time to seeke , and a tyme to lose : a tyme to keepe , and a tyme to cast away : a tyme to reape , and a tyme to sow : a tyme to keepe silence , and a tyme to speake : a tyme to loue , & a time to hate : a time of warre , and a tyme of peace .

TO this roll belongeth experience to be applied to the whole course of mans life . For here it commeth to passe , We must vse the goods that God hath geuen vs . that one soweth , another reapeth , one gathereth together , an other wasteth and spendeth . To be brief . Euery worke of mans lyfe hath his appointed season out of the which what soeuer man doth , hee laboureth in vayne & preuaileth not . There is a time to wéepe , & a tyme to laugh . Many times it chaunceth that when we meane to be meryest , some great trouble marreth all . Therfore myrth hath also her tyme and season . Experience teacheth vs all these things , that we ( I say ) can do nothing accordyng to our appointementes , but as time serueth vs to do them . Therfore let vs not trouble our selues about thinges to come , but vse thinges present .

What profite hath he that worketh of the thyng wherin he trauelleth ?

THat is to say , vnles times and oportunitie serue him , he shal do no good . The maker of a thing hath nothing but his time and season . Till this commeth , he can do nothing . If the houre be hit so doth he likewise hit it .

I haue seene the trauell that God hath geuen the sonnes of men , to humble them therby .

THis is a declaration of the thinges gone before . In all these thynges saith hee , I haue séene that men can doe naught of them selues , vnles their houre be come . And they that wil preuent their houre are troubled with sorrow & care : so that their own experience teacheth them to absteine from care for things to come , and to vse those thynges they haue .

For God hath made all thynges beautifull in their time and season .

THis now is the other part . God appointeth all men a tyme and season . They that wayte not their time are troubled & vexed . Agayne , they that abide it , finde much comfort therein . For euery thyng that God doth , and that is done by God , the gift is pleasaunt in his season . That is : when the hart is voyde of cares , & then hath some commoditie or pleasaunt sight happenyng to it , that greatly delighteth it . Therefore such men reape pleasure , where other gather affliction and vexation , bycause they doe their things in the tyme that God appointeth .

Also he hath set the world in theyr hart , yet can not man finde out the worke that God hath wrought from the begynnyng to the end .

Men cannot enioye the things that god geueth them . THis is a confirmation of the thynges gone before . Although ( sayth he ) God hath set the world in their hart , yet are they not able to gouerne it through their own counsels . This is an Hebrue phrase , to giue or speake to the hart , for to giue or speake fayre or mearily . This is it he would say . God doth not onely set the world in their power , wherby they may vse the thinges present , but also setteth in their hart , that they may vse it with pleasure and ioye . That they may haue both ioye and pleasure of it . And yet man knoweth not when his worke shall begin or end , when or how long he shall enioy it . Therfore man must be content , that hath the world in his vse .

They that are content with their state , vse their goods present . Paule speaketh in a like phrase Act. 14. And surely he lefte not him selfe without witnes , in that he dyd good , and gaue vs rayne from heauen , and frutefull seasons , fillyng our hartes with foode and gladnes . And in an other place : Which ministreth to vs all thinges abundantly . This ioy hath the Christian and euery one might haue it , if he could be contented with things present . Well saith S. Hierome in his Prologue vpon the Bible . The saying of S. Hierome . To him that trusteth in God , all the world is in stede of riches . But a faithlesse body hath neede euen of an halfe peny , accordyng to the Prouerbe : A couetous body wanteth aswel that hee hath , as that he hath not .

¶ But man findeth not out the worke . &c.

THat is to say , man can not know , would he neuer so much vexe him self there about , when God wil do him good , Thinges to come , must be commended to God , & things present must be enioyed . when to begin , or when to make an end . Euen as no man is able to search out , or declare the houre when any shal be borne , how long they shall liue , or when they shall dye , study they neuer so much . We must therfore say : Lord , it is in thy power to giue thinges for the time to come , in the meane season I wil reioyce in that thou hast giuen me , and in that thing that is present . Thus the other actions of mans life , wherof he hath rehearsed a great many , are not in mans power . For if it were , some men would alway make warre , other woulde alwayes geue themselues to gaming , other woulde alwayes bée occupied in buylding &c. Because many men giue them selues hereunto . Therfore all the world is ours , onely we must not prescribe God any time or manner how we will vse them . I will not ( saith God ) be measured according to your deuises , for so should all thinges be at your commaundement , and I also . He concludeth therfore as in the chapiter gone before .

And I know that there is nothyng good in them , but to reioyce and to doe good in his lyfe . And also that euery man eateth and drinketh , and seeth the commoditie of al his labour , this is the gift of God.

What is most pleasaunt to a man . THese thinges are well inough vnderstode by the premisses . For this hee meaneth to say . There is nothing better for a man in these miserable cases , then to enioye the thinges present , and to be mery at his hart , without care and study of thinges to come . But this is the gift of God that a man can so doe . I am able ( saith he ) to teach the what to do , but to do it my selfe , or to giue the power to do it , I am not able . He sheweth both what is to be done , & where that we must doe is to be receaued . He declareth that our cares doe onely vexe and molest vs , but he teacheth vs that we must call vpon God , to remoue away these cares , and to giue vs good successe and peace of minde .

I know that whatsoeuer God shall doe , shall be for euer : to it can no man adde , and from it can none diminish . For God hath done it , that they should feare before him .

THis is to say , Gods workes are stable , but mans fraile & vnsure . I saw that all thinges that God doth , endure for euer . As for our workes , they be vaine and vncertaine . And this antithesis or counterpoint is to be wel marked . God only ( saith he ) can bring his purpose to passe , & appoint them in their tymes . Looke to whom he giueth the gift to enioy thinges present , he hath it . He is faithfull and sure . That he geueth , no man can take away . If he giue life , no man can bereue vs of it , although the world and Sathan rage and raue . For he is sure and euerlasting . If he giue me good eyes , I shall kéepe them notwithstanding Sathan would throwe all the dust of the earth into them . If he wil graunt me strong , and whole armes and legges , no man shall be able to take them from mee . All our workes haue their tyme and houre ordeyned , which we can not appointe . Who then ? God himselfe appointeth the houre , and not fortune and destinie , as the Philosophers suppose . When he suffreth the houre to come which ordeyned it , then it commeth .

Therefore will God haue the workes of men to be vncertaine , because , he he will be feared . Why then doth he so trouble men with this vaine cogitation , reseruing all times and seasons to himselfe ? Therfore ( saith Salomon ) because he would be feared , because we shoulde not be rashe in our businesses , nor attempt any thing proudly and presumptuously as of our selues , as Paule also teacheth vs : Walkyng in feare , knowing that it is not in mans will and endeuour , because it is hee that worketh both the will and perfourmaunce . Hee that beléeueth these thinges , that is , that our affayres lye not in our owne power , hee doth nothing rashely . He attributeth all to God that worketh it , and looketh for it at his hand . If he graunt it , he enioyeth it , if not , hée can be contented to lacke it . If he take it from him , he beareth it . Thus remaineth the glory of God , the humbling of our selues , and the true worship of God in vs . For this is the feare of God , to set God in our sight , to know that he is the beholder of all our workes , and the author of all prosperitie and aduersitie .

That that hath beene , is also nowe , and that that shall be , hath beene already , and God requireth the thinges that are past .

BEfore in the first Chapiter , he sayde : The difference betweene the workes of God , and man . What is that that hath beene ? that that is to come . &c. Because in that place , he spake of mens workes and doinges , here in this place , he speaketh of Gods. Mans mynde can not content it selfe with the thinges it hath , but still wisheth for the thinges to come . And when those thinges are come that it wisheth , it is not contented neither , but againe desireth other thinges , so that it is neuer satisfied . For this is the condition of the hart of man , alwayes to gape after future thinges , and neuer to bee filled . But God procéedeth after a contrary sort and maner . For that that hath béene with him , is yet still : that is to say : bee turneth him not to thinges to come . For thus saith the Scripture of him . He behelde all the thinges he made , & they were very good . God resteth in the worke that he maketh , and doth not so hop and leape to the desier of thynges to come , as mans mynde doth . And they the walke according to Gods appointment , doe euen lyke : their heades stretch not to future thinges , conteining things present . The godly person laboureth & worketh after a constant sort , and constantly enioyeth the thing that God sendeth .

Because God requireth the things that are past .

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

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

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

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

There is a tyme for euery worke and purpose .

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

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

A complaint 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 . THis 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 Salomon 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 Sermon or collation of mans wayes and deuises , that they are all but vayne . At length he commeth to the 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 men ? Wherin differ they from beastes , which haue no remembraunce or féeling of God ? 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 remember ( 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 the 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 the 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 .

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

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

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

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

As the beastes dye , so dye men .

HE speaketh of the houre of death , The houre of death is vncertaine . not of the kinde . That is , as the houre of the beasts death is vncerteine , so is the houre of mans . A beast knoweth not when he shal fall sicke or be whole , or when he shal dye , no more knoweth a man . Why therefore are we so proude ? Since wee know no more when we shall dye , then doth the beast ?

For they haue all one breath , and there is no excellency of man aboue the beast . For all is vanitie . All goe to one place , & all was of the dust , and all shall returne to the dust .

THis place can not be wrested to the mortalitie of the soule , It seemeth that men & beastes haue both one kinde of death , but there is yet a great difference : for the soules are immortal , & the bodies of men shall be reuiued . because he speaketh of things vnder the sunne . Certes the worlde can not perceaue , nor beleue that the soule is immortall . But if a man regarde the likenes that Salomon speaketh of , man dyeth lyke as the beast doth , & breatheth euen as the beast doth . In a kynde of likenes therfore we be all one . The Philosophers reasoned in déede of the immortalitie of the soule , but so coldly , that they may séeme to haue done nothyng but trifle , but Aristotle chiefly so disputeth of the soule , that in all places hee taketh circumspect héede that he reason not of the immortalitie therof , and would not expresse what his meanyng was . Plato reported rather what other men sayd , then what him selfe thought . For the immortalitie therof can be prooued by no reason of man , because it is a thing beyond the sunne , to beleue the soule is immortall . In the world it is not séene , nor vnderstanded for a certeinty , that the minde of man is immortall .

All goe to one place &c.

All thyngs liuyng shall returne into dust of the earth . THat is , vnles the Lord gaue his spirite vnto man no man could say , that man differed any thyng from the beast . For man and beast are made both of one matter , of dust , and returne agayne also into that dust . And the returning agayne into the same thing or place , is an argument of likenes betwene man and beast . Not that it is so in déede , but because the worlde according to the likenes falling out betwen them so supposeth , & can not suppose otherwise . Therefore to hold or beleue otherwise , is required an higher matter , then is the world .

Wherby he tryeth them .

THe Hebrew worde signifieth to purifie or choose . God sayth he , Men in their miseries are conforted with hope of eternall lyfe . suffreth both man and beast , all after one sorte and fashion to come into the world , and to goe out of the worlde . But this he suffreth to trye whether men will onely regarde these outward appearaunces , and be led with the argumentes of the wicked , & beleue none other thyng . The godly by these thinges are so exercised that their fayth is the more increased . They passe out of this world in déede , as doe the wicked and the beastes , but in their hart and spirite they are comforted and at quyet .

Who knoweth whether the spirite of man ascende vpwarde , and the spirite of the beast descend downward vnto the earth ?

TEll me plainely ( saith he ) of one man , The vngodly doubte of the immortalitie of the soule . not of the godly , but of those that are vnder the sunne , or in the world , which can affirme that the soule shall liue after this life , considering he séeth the lyfe of man and beast to differre in nothing . For assoone as their breath faileth them , they dye both . This no man knoweth . But in that we know it , we know it not as men , but as the sonnes of God , and aboue the sunne , as who haue our conuersation in heauenly thinges , and belong vnto heauen . In the world this knowledge is not , neither is there any peace , but all things come to passe as with beastes . There were in Gréece most excellent wyttes , which yet neuer vttered any sound learning touchyng this matter . Lucian a man of a sharpe and pleasaunt wyt disputeth earnestly hereof , but scoffing onely at the Philosophers opinions of the soule .

¶ Therefore I see that there is nothing better , then that a man should reioyse in his affaires , because that is his portion . For who shall bryng him to see , what shall be after him ?

The opinion of godly men which beleeue the immortalitie of the soule . THis is the opinion of those that be godly , for they haue taken holde of this doctrine . The vngodly are vexed with the likenes and similitude betwene vs and beastes , and can finde nothing but vanity in their trauels . For this doctrine they neither know , nor beleeue , for reason can not persuade it them . And by this place is all the whole heape of Philosophers conuinced , gathering many things together touching the immortalitie of the soule , which they beleue not . This therfore is the portion of the godly , to enioy the things present , and not to be troubled with things to come . But this commeth not to passe vnder the sunne . They that doe otherwise clogge them selues with double incommoditie , they enioy not the thinges present , nor attaine not to the thinges to come , and it happeneth vnto them as vnto Aesopes dog , that snatched at the shadow , & lost his meate . So these men loth the thinges present , and séeke for other thinges . Thus hetherto Salomon hath discoursed most in generalities of the vanities of this worlde : now follow certein particulars .

The fourth Chapiter .

So I turned and considered all the oppressions that are wrought vnder the sunne : & behold , the teares of the oppressed , and none conforteth them , nor deliuered them out of the handes of their oppressours , to comfort them .

A complainte of the miserie of mans lyfe from which without the helpe of God , hee can not be deliuered . HEtherto Salomon hath rekoned the vaine deuises of men . By reason that God hindreth and letteth them , namely how those things onely , which God doth and appointeth , atteine & come to their end , and can not be letted or hindred . Now henceforth he rekoneth the impediments of mens deuises , that is , the meanes and causes , whereby God vseth to reuoke vs from our counsels and deuises , compelling vs to vse those thinges that we presently haue . I saw ( sayth he ) that neither Princes nor Magistrates are hable to take awaye violence and iniurie from among men , yea God setteth naughty disposed men in their way , from whom they can not be deliuered . Dauid beyng a very good prince minded to profite and doe good to the common weale , but Ioab and Absolon did hinder & let him . Sclander , or reproche . He went about to make Ioab out of the way , but he was not able . Thus haue Princes their hinderers and disturbers , whom yet they are compelled to suffer , and by whom God hindreth the deuises of the wise . I saw also how Iudges were corrupted & bribed , Oppression of good men . and how tyrantes oppressed the widowes , and fatherles children &c. And surely greater is the violence and fearcenes of man , then any man is able to rule and correct , but God alone .

Wherefore I praysed those that are dead , aboue those that are lyuyng , and I counted him that yet was vnborne better then them both . For he hath not seene the euill workes that are wrought vnder the sunne .

HEre againe these fine witted men dispute , If the godly had no consolation , it were better not to be borne , then to lyue in so great miserie . as though Salomon spoke like an vngodly man , that preferred the dead before the liuing . Albeit Augustine treating of the place of S. Iohn : ( It had been better for that man that he had neuer beene borne . ) sayth : It were better for a man to be in euill case , then to haue no being at all . Howbeit these men deale sophistically . Damned & myserable creatures thus thinke and iudge , as Salomon here sayth : For vndoubtedly , they had rather not to be at all , then to be continually so tormented , and thys in déede were better for them . Therfore Salomon sayth well in this place . If we consider the miseries & afflictions of men , and haue respect onely to this life , we shall praise the dead , rather then the lyuing . A man were better to be dead , then to sée so great misery and calamitie . He speaketh nothing of the iudgement to come , but of thinges done vnder the Sunne : where it is better not to be , then to sée such afflictions of men . Which thing also the Gentiles perceaued : which affirmed , that it was the best thing not to be borne , or being once borne , shortly to die . Therefore this place is to be vnderstanded plainly by way of comparison .

Also I beheld all trauayle and perfection of workes , that is in the enuie of a man against his neighbour : This also is a vanitie and vexation of the mynde .

An other kynde of mans misery , enuie , hatred , contention , vsed in this lyfe . HEre is another kynde of calamitie & impediment of mans deuises : Euen as among great men , and men of power raigne sclaundering and oppressing . &c. So among the commons is there nothing but enuy , emulation and hatred . &c.

Looke vpon the comminaltie , and consider the artificers , there thou shalt finde how euill disposed they are , what naughtines , fraude , deceite , and backbiting is among them , and how they hate , and enuye one another to the death . If a man be cunning in any thing he is hated , and hath enemies . He that is a good workeman hath an hundred that hate hym : whereby it commeth to passe as the Poet saith , that the potter enuieth the potter , the Smith , the Smith , and the Poet the Poet. This is the case and course of all Artificers . Imagine there were one that woulde learne some craft or occupation , Men must not leaue their vocation because of the euill will , or vnthankfulnes of others . wherby to get his liuing in tyme to come . If he should learne it so exactely that he should passe other therein , then would other a great many enuy and hate hym . What then : Shoulde he leaue of ? Shoulde he learne nothing ? No. But labour styll to his power , and commit his worke vnto God . What shall we doe at our studye and bookes ? Shall we geue ouer , because our Schollers perceaue not this , or that thyng ? or because learned men are despised ? No : goe forward with that thou hast in hand . Waite still for the houre . For thou knowest it is well done to teach other . Regarde not therfore the worlde , or thine owne deuises : Whereto soeuer thou appliest thy selfe , thou shalt finde troubles .

We must follow our vocation although men enuye , or hate vs . We thought in these dayes , to haue done many good by meanes of the Gospell , and hoped that all men would haue embraced it , but euen they whom wée benefited , in deliuering them from the Popes tyranny , doe foulely bewray vs , and they at whose handes we looked for ayde and helpe , treade vs vnder theyr feete . What shall we now doe ? Shal we take indignation thereat ? Shal we cease of from all our doing ? No. Let them enuie , despise and persecute : we will holde on as long as we are able , teaching , labouring , writing , learning , for so is gods will we should . For without enuye , no man that meaneth well to doe , shal lyue in this world . We must not appoint the tyme when our trauell shall doe good . Let God alone therewith . Onely , sée thou labour , and doe that God appoynteth thée . And thinke not that thou art able to redresse all thynges , to sée that all Officers be good , and all Artificers and craftes men at peace and vnitie . Thus therefore he sayth :

I saw the industrie and perfection that is in workemen .

THat is , Warninges and comforted Euangelicall . I sawe men well framed & disposed to their duties and occupations , but they coulde bring nothing to passe according to their desires , because it was not in their power , the hatred of their neighbours was such an hindrance to them . Therfore these be playnely admonitions and comfortes of the Gospell , which call vs from the eares of this world . For many are the heapes of mans vanitie and miserie , and euery where at hand . When I first began to preach , I trauelled diligently to make all men good , but it was sayd to me , and that truely : he is to yong as yet to teach olde knaues to become honest men .

The same falleth out in all other professions . This euill bestyrreth it selfe in euery kinde of lyfe . The best is therfore to enioy the thinges we haue , and to goe forward with that we haue in hand , and to let euill passe by vs . And so shall we delude the worlde .

To be short , he that will liue quietly , How a man may lyue . must thinke with himselfe , that he shall sée nothing in the world but vanitie , and then shal it not greue him , if any euil happen , & he shall reioyce in those goods that God hath geuen him . And if thou be driuen to such necessitie that thou art compelled to prouide for thy selfe , doe that is lawfull for thée , and then let God doe what pleaseth him . But if thou wilt wittingly geue thy selfe vnto the worlde , All things can not be redressed . to correcte all that is amisse , and to remedy all inconuiences , and wilt driue Satan out of the worlde : thou shalt procure thy selfe trauell and sorrow , and nought els , and shalt as little preuaile , as if thou wouldest goe about to stoppe the course of the riuer Albis from flowing . The affayres of thys world will not nor can not be gouerned at mans pleasure , but he that made them all , the same ruleth them also as he séeth good .

This also is a vanitie and vexation of spirite .

IF for example thou wouldest remedye this enuie , and such like euils . Let them enuie one another , lette and hynder one another , deale vniustly one with another : if God meane to vse thy helpe and counsell , he will doe it in his tyme and place : waite thou for that . Euen so now , if it please him to preserue studies and schooles , he knoweth the tyme and persons by whom to doe it . They whome we thinke fitte for this purpose , be many tymes most vnhandsome and vnfitte .

The foole foldeth his handes , and eateth vp his owne fleshe .

A Foole in this place signifieth not ( as we commonly vnderstand it ) a dyssarde or natural , Whom Salomon calleth fooles . but a wicked man and a naughty , whom in the Dutch toung we call , a lewde vngodly person : such as are those enuious bodyes , who beyng not able to doe any thing themselues , doe yet disturbe and hinder other . Such men being of no accompt themselues , and without wit and industrie , doe no good whyle they liue , but be greeuous vnto others . Euen like those that teach or learne naughtely , foolishe and vnlearned preachers : so are there among artificers , such drones , as we call pelters or counterfectours , which onely be impedimentes to other , and can doe no good them selues . Such there are among the magistrates , hynderers of the common weale , so that they most disturbe the common weale , good studies , and other vertuousnes , who we hoped woulde most haue furthered the same . So many foolishe preachers more hynder the Gospell , then the professed enemies of the same .

¶ The foole therefore foldeth hys handes .

HE is no earnest labourer , no wakefull person , but a sluggard and sleper , which careth not for his labour , but hindreth contemneth , and backbiteth other . This is to fold the hands : to doe nought him selfe , but to hinder and let other . The like phrase is in the vj. of the Prouerbes . Fold thy handes , and pouertie shall come on thee as one that trauelleth by the waye . To folde the handes together , a signe of some euill lucke . Hereof it séemeth to come that Pliny saith : It bodeth some euill lucke to fold the handes together , which was very well sayd of them but not vnderstanded . Contrarywise of a diligent and good housewife it is sayd : Her handes layd hold on the spyndle , that is , She doth earnestly meane it . Such foolish and naughty men doth God raise vp to hinder and let our deuises .

He eateth his owne flesh .

AGaine this is an Hebrew phrase , for he consumeth him selfe . The like is in Hiob . To eate ones owne flesh , is to vexe hym selfe . I teare my fleshe with my teeth . This he meaneth . Such foolishe men profite not them selues , but hurt & withstand other men . He enuyeth at other men , and fretteth him selfe awaye . Such a man in a common weale is lyke vnto rust and wormes , hurtfull both to him selfe and to other . And therefore do they likewise continue as patches .

¶ Better is one handful with quietnes , then two handes full with labour and vexation of mynde .

THis may be vnderstode to be spoken either of the foole by way of imitation , Men must be content with meane estate . or els plainely and by way of affirmation of Salomon . If by way of imitation them must it be taken as a wise counsell of a foolish man , which abuseth a very good saying , after his doltish sorte , as such as he is vsed to doe . As if he should say : why should I take such paynes , as doth this man , wearyeng and toyling him selfe with such labour and trauell ? Why should I weare my selfe away ? I shal receaue asmuch as an other , so excusing his slouthfulnes , as a certeine Monke sayd , affirming there was no reason why he should consume him selfe awaye by studying , considering he receaued as large a portion as the Doctour . Amongest such felowes we haue to liue , although they be intollerable euen as when we are constrayned to walke thorough woodes and thickettes , where we must striue to get out , although the brambles and thornes stay and hinder vs neuer so much . For this worlde is nothyng but thornes . If thou wilt take them affirmatiuely as the wordes & counsel of Salomon , which sence pleaseth me best , then this is the meaning . Seyng in all affaires there be lettes & impedimentes , what shal a man doe ? Freat not thy selfe , though such fooles hinder thée . And if the foole will fret him selfe , yet hold thou on in thy labour , and enioye that thou hast gotten mearily . If thou canst not haue both thine handes full , take in good part that God giueth thée , though it be but an handfull . And although thy gaine be but small , yet content thy selfe , and liue chearefully therewith .

I turned my selfe , and saw an other vanitie vnder the Sunne . There is one alone , and not a second , which hath neither sonne nor brother : yet is there no ende of his trauell , neyther can his eyes bee satisfied with riches , nether doth he thinke , for whom doe I trauell , & defraude my selfe of pleasure ? This also is vanitie , and an euill trauell .

SAlomon goeth on , The couetous are reprooued . in reckonyng the cares that follow the vanities of men , among the which he accompteth this couetous Euclio , which gathereth & hourdeth vp heapes , and yet can enioy none . All the worlde for the most part is entangled with this vice . All men séeke that is their owne , and prouide for the belly , yet chiefely he reprehendeth such as breake their braynes to enriche themselues , and onely gather for others , neither abydyng a tyme to get them , neither to enioy them .

There is one alone . &c.

THis vice the Poets also condenme , and worthely deride in their fables . For the couetous man enioyeth not hys golde , he onely looketh on it , and yet his eyes are not satisfied , euen as the Poets fayne of Tantalus . For thus wryteth Horace : The thirstie Tantalus doth stande , in water vp to chinne : And faine woulde of the Riuer drinke , that glydeth by full thynne . Laugh not ( I say ) for chaunge the name , and then the tale is tolde : Of thee that heapst and sleepst vppon , thy bagges of gathered golde . Or as a man that feares to touch , some holy thyng , art fayne , To looke and gape vppon thy golde , or els from it refraine .

It is better therefore there be two then one , for of their labour commeth some profite . For if one fall , his fellow will lift him vp . Wo vnto him that is alone . For when he falleth there is none to lift hym vp . And when two sleepe together , they shall one warme an other . But how shal one becom whot . And though one may ouercome one , yet two may make resistaunce : a threefolde corde is not easely broken .

THis is the counsel of Salomon commendyng societie and fellowshyp of goodes , and commaundyng vs to vse things present , A commendation of communitie of goodes , for goodnes will communicate it selfe . and not to labour for our selues onely , but for others behoofe also . Fellowshyp is profitable for the preseruation of goodes . The couetous body will haue no partener or fellow and condemneth the communitie of goods gathering to him selfe onely , beyng a very dogge at the hey stacke . These solitary persons , and scrapers , no men but beastes , Salomon in this place condemneth . It is better saith he to liue in societie and fellowship of goodes , for if one fall . &c.

This place they racked to sinne and confession , The deprauyng of this place . thus vnderstanding and expounding this text . If any man had fallen in sinne , and had had no holy man to haue made his confession to , he had not béene able to haue risen into the way of grace and godlines . Howbeit we haue declared that Salomon speaketh of the course of mans life vnder the sunne , agaynst mans vayne vexing of him selfe . For he commendeth the societie and fellowshyp of man in enioyeng their goodes , agaynst the solitary life of the couetous . This is that he sayth . The couetous man profiteth neither him selfe , nor other . No man féeleth any commoditie by him , as he that liueth not with any man , but kéepeth his goodes onely to him selfe , yea in hauyng them , hath them not . But who so leadeth not his life in such solitary wise , of him commeth some commoditie , beyng profitable to him selfe , and receauing commoditie of others . For this societie maketh to the preseruyng and encreasing of goodes . This is it , that he afterward addeth : hee hath none to helpe him . Agayne : how shall one become warme ? He hath no helpe , no counsell , no comfort in affliction . What hath he when he alone gathereth for him selfe ? he is onely a beholder of his money , as it were of some painted table .

¶ A threefolde corde is not easely broken .

Communion of benefites is a band of humane consolation . HE entermedleth a feate Prouerbe , as he doth oftentimes hereafter , and that according to the manner of a good preacher . The meaning is , It is better to haue fellowes , and to enioye thinges in commune , then to be a couetous body , solitary , rapyng and reuyng onely for him selfe . In fellowship there is mutual helpe , ayde and comforte , where the couetous mans life is miserable , vayne & full of affliction , beyng at length compelled to dye like a miser . This thing he confirmeth by a Prouerbe , borowed as it may seeme hereof . A certaine wise father ready to depart this worlde , called hys sonnes vnto hym , deliueryng them a bundle of roddes to breake , which when they could not breake , beyng bounde fast together , yet being taken in sunder , they brake . Therby teaching his sonnes , that their force and power should be inuincible as long as they liued in vnitie together , and would one helpe an other . For thorough concorde small thinges would grow & encrease , where through discorde they would lose and fall in sunder .

Better is a poore and wise childe , them an old and foolish kyng , which will no more be admonished .

HEre is an other kynde of lyfe after these couetous persons and vnprofitable to others . He reprehendeth ambition . Euen as he sayd there was vanitie in couetousnes , so now he saith there is the same in ambition . For many are borne to be kinges , and yet remaine not so . Many come out of the prison and become kinges and richmen . Other forgoe their kingdomes and become seruaunts , because we should know , that our deuises are nothing . Our counsell , our endeuour doth nothyng . Therefore some of captiues become kinges , and gouerne well , because God prospereth them , and some that be borne kynges gouerne naughtely . I haue séene many children godlyly brought vp , and very well instructed , whiche when their tutor hath béene gone , and they come to their inheritaunce , haue prooued very vngracious and wicked graftes . And other without any education and instruction haue made good men , what then ? Shall we neglect our children ? Shall we not instruct them ? Shall we set all at six and seuen ? No.

Labour is commaunded but care forbidden . This booke séemeth vtterly to teach vs negligence & slacknes in thynges , but it doth nothyng lesse . It teacheth vs in déede to set naught by our owne deuises , and cares , wherewith we trouble & vexe our minde . So while the Gospell reiecteth the righteousnes of workes , it setteth not our hand at liberty , but our conscience , because God hath commaunded the worke , but forbidden the care . So our children must be instructed , but touching their profite therein the care must be committed to God . Euen as the husbandman must sow his séede , but commit the care of his crop vnto God . Euen as God by his law that he gaue this people , omitted nothing that might belong to the gouerning of them , although it tooke not such effect as it ought , and fell out euill with a great many : so must the Magistrate haue a diligent care , that the common weale may be well gouerned , and defended , but yet not trust to his owne industrie and counsell . He must do his diligence and take paynes &c. But he must put away cares and vexation of mynde . For we must not prescribe God any meanes , place , or tyme . As the husbandman throweth his séede into the grounde , afterwarde he goeth his way , and taketh hys rest , nothing carefull for the encrease , for els he should neuer haue any rest . Therfore let no man thinke that Salomon condemneth mens labour . He forbiddeth cares & anxieties , but labour he requireth .

For out of the prison he commeth forth to reigne , where he that is borne a kyng loseth the same .

The affayres of man passe wonderfully and are not ruled by our deuises . THis saying agréeth with the premisses in this wyse : therfore is a wyse childe better then an olde foole , because many tymes it commeth to passe , that some commeth out of the prison to a kingdome , & some other of kings fal to be ignominius and foolish , as Manasse , Zedechias . But contrariwyse Ioseph being deliuered out of prison , became the chief ruler in Aegipt . And in our dayes Matthias kyng of Hungary being brought out of the prison was made a mighty kyng . Such thynges many tymes come to passe in the world , as the Romaine histories declare . Valerianus none of the worst Emperours , being taken prisoner , serued for a stoole to the kyng of Persia to get on horsebacke by all the dayes of his life . How happened it so vnto him ? Because his houre appointed of God was come . Wherfore then take we such cares : Sufficient to the day , is the care and trauel therof .

The education of a kyng . Therefore a kynges sonne must be enfourmed , and brought vp like a kyng , but to prescribe him what he shall doe in tyme to come , and how good a kyng he shall be , is but an afflicting of the minde . This must be committed vnto the determination and will of God , and we must say : Lord God I enstruct and teach thys childe in déede , but make thou hym a kyng , at thy will and pleasure .

I beheld all the lyuing which walke vnder the Sunne , with the seconde childe , which shall stand vp in hys place . There is none ende of all the people , and of all that were before them , & they that come after shall shall not reioyce in hym . This is also vanitie and vexation of spirit .

SAlomon calleth the lyuing , those that lyue gorgiously , and as though they sought for no other lyfe , but that the world had béene created for their sake onely , as the Gallaunts of the court vse to doe . He continueth in the example of a kings education , whether it be to gouerne at home , or in the fielde . Education ( sayth he ) is a good thing , but mans will & studie bringeth not to passe that he would . The deuises of education are deceitfull , the trauell is necessary , but the successe and care oftentimes beguileth vs . Our deuises deceaue vs . Therfore he teacheth vs that our deuises are vayne . For if care and counsell deceaue vs in a kings education , how much more wyll it deceaue in education of the commons , where is lesse care , and slenderer education .

That he sayth the liuing , or all the states vnder the Sunne , kéepe company wyth the second childe , he meaneth not all simply , but the most part of the kingdome : so that the sence is , all the company that be about the kyng , waite and attende vppon the kinges sonne his becke . Euery one cleaueth vnto him , hauing conceaued some great hope of him . For this younge Prince is the second youth or springall , which standeth in stéede of another king , that is , which shall be kyng , and succeede in the kyngdome after his Father : Before whome , and behinde whom is there a great company of people , that is to say , he is waited on with a great multitude of people behinde & before , garding him , as though he were kyng . There is a great hope in this young man , that he should passe his father in power and authoritie . All men déemed and iudged very well of him , and yet they reioyced not in him . Why so ? Because he aunswered not their expectation , because he prooued such a foole and dullard , accordyng to the prouerbe , saying : eyther a king , or a foole borne .

Thus Nero in great hope and ioye of the people was made kyng , Nero. in so much as the first fiue yeares of his raigne is of great fame and renowne . But the yeares after prooued most vnlyke . Heliogabalus . Commodus . So Heliogabalus and Commodus also were chosen Princes and Emperours , wyth great expectation of the people that they woulde be good men , but they deceaued all men of their hope and looking . For one of them degenerated into a most filthy man , yea into a beast , rather then a man : the other fell out to be most incommodious , and the third prooued Nero. Good princes are rare & seldeom . Wherefore a good Prince is a most rare Phoenix . For mens counsels are deceaueable , in so much that he of whom we conceaued many tymes some singular hope , him we most repent vs of . So Roboam , Roboam did degenerate . the sonne of a most wise father , of whom surely the people conceaued a very good hope , as one brought vp godlyly vnder his father : yet prooued he most vnlike to his father . If therfore mens counsels so faile in the hyest degrée of lyfe , they will much more fayle in the life of priuate persons , in thy house , in thine office &c. For euen there also thou shalt haue thy childe eyther an artificer , and workeman , or a foole . &c.

In déede he speaketh of kynges , for in honorable personages are honorable exploytes and déedes , that is , such as are apparaunt . The déedes of priuate persons commonly are eyther neglected , or lesse obserued and marked : but according to the Duch prouerbe , A wise man committeth no small follie . If a Commonner offende , or committe some foolishe facte , it is not much regarded . Otherwise , the state and condition of priuate men and kings is all like .

Labour & endeuour are not condemned , but mens owne deuise and carefulnes . Therfore Salomon condemneth not the paines taken in education of a kyng , in enriching of a childe , in gouerning of a familie and housholde , but our deuises , whereby we will rule and order all the matter . He commaundeth the worke , but he forbiddeth thée the care . Trauell thou instantly , but committe the successe and effecte to God . Remember the example of the king diligently brought vp and enfourmed , & yet altered , that thou mayst know how thynges goe not by our deuises and endeuours , but by the will of God , which hath appointed a tyme and season for euery thing , out of the which nothing can at any tyme succeede . Therfore if he aunswere to his education , thankes must be geuen vnto God , not to our studie and care , but vnto Gods blessing . If our corne grow well , we haue to thanke God for it , not our selues . For how is man able to defende his corne eyther from byrdes , or beastes , or wormes , or from the enuy of Satan . Therefore it lyeth not in our care and carke , but in the fauour and blessing of God , to the ende we should thanke him onely , which worketh all in all , according to his good will and pleasure . So falleth it out in the education of our children . If thou hast a good childe , say the Lord hath geuen him and brought it so to passe : If not , say , this is the proofe and state of mans life , I did my diligence , the Lord would not haue it so : hys name be blessed .

The fifth Chapter .

Take heede to thy foote , when thou entrest into the house of God , and draw nere to heare : for that is better then the Sacrifices of fooles , for they know not how much hurt they doe .

The abuse of this booke . HEre doe I beginne the fifth Chapiter , for it is a new place . By reading this booke , it happeneth to the vnwise , as vnto the vngodly , through the preaching of the Gospell . For when these men heare the righteousnes of fayth and Christian libertie preached , and the righteousnes of workes denyed , by and by they reply : let vs then doe no workes , but let vs sinne on still , for faith is sufficient . Contrariwyse , if workes be preached as fruits of fayth , straightway they attribute iustification to them , & séeke saluation in them . So alway these two thinges follow the worde of God , presumption and desperation , so that it is an hard matter to holde the right way . The lyke falleth out by this booke . The vnwyse when they heare this doctrine , that we ought to be quyet in hart and mynde , and to committe all vnto God , inferre thus : If all thinges be in Gods hand and power , then will we not labour at all . Euen as the other offende on the other side , in being too carefull , while they will moderate and rule all things after their owne measure & deuise . But we must all holde the strayght way to doe our diligence , and what we are able , according to the worde of God , but not to measure our doinges after our owne deuise , but to commit all the successe of our doinges to Gods wisdome .

It seemeth to me therefore , that Salomon in this place vseth a kynde of preuention , and wholesome exhortation to them that walke not in the right way , but either are too remisse & slacke of theyr labour , or els too carefull , counselling them to be ruled by the worde of God , and yet in the meane season to take paines and doe their endeuour diligently .

Take heede to thy foote , when thou entrest into the house of God.

THe temple or house of God was ordeined not so much for sacrificyng , Why churches and assemblies of people were instituted . as for preachyng , that the people of God might méete together , to heare the word of God . As a Prince calleth his house together , not onely to eate and drinke , but to heare his word &c. Therefore where the word of God is not heard there is no assembly of Gods people or house . Why he biddeth them to looke to their feete . He commaundeth them to take héede to their féete rather then their hart , to the ende , they should not be offended when they heare this doctrine , as Dauid saith in the Psalme : My feete were almost gone . For after the worde of God , whether it treate of peace of conscience , or outward peace , followeth offence . For it is that signe that shall be spoken against , for the fall and rising agayne of many . Euen as Christ saith : Blessed is hee whiche is not offended at me . To be short , the word of God is offence and foolishnes to the flesh . Our doings & deuises must be ruled by the word of God. Thus he saith therfore : Thou hearest when I teach thée , but take héede thou be not offended , or make my teachyng a stumblyng blocke to thée : that when thou hearest , a man should quyet his mynde , and that his deuises be in vayne , thou say not , then will not I labour at all , or thinke then thou hast nothing to doe . Or contrarywise , that thou be not ouer carefull , and wouldest gouerne and rule all thyng after thine own reason . Mans cares , disputations , and counsels , are as vneffectual as Plato his policie or common weale . But if thou wilt auoyde all offences , geue thy selfe to the word of God , and to his workyng , and cast thyne owne deuises and cogitations away . Open thine eares and bee persuaded . Draw neare to harken . For in no wayes neither of Gods nor mans can we be in safetie , onles we giue ouer our selues wholly to the word and workyng of God , and stay vs therupon without any waueryng of mynde .

For this is better then the sacrifices of fooles .

THis is added by way of a Prouerbe , To harken to the worde of God , is better then the sacrifices of fooles . to confirme this sentence . It is better to harken to the worde of God , then all the sacrifices and worshippings of fooles . This he saith , because he would extoll hearing and obeyeng of the word , aboue all workes . For it is méetest of all , that we should harken to the counsell of our God , as often as we come into the house of God . The wicked tyre and werye them selues in their workes , forsakyng the counsell of God. Who be fooles . And here mayst thou sée what a foole signifieth with the Hebrewes , not him that we call a dysarde , but him that harkeneth not to the worde of God , or beleueth it not with his hart , although otherwise he be neuer so prudent , because such men know not God , neither the thinges belongyng to God , much lesse care they for them , but are vexed and caryed about with cares , caryng for that is not worthy to be cared for . Their care is how to doe sacrifice . But lay thou holde on the best part : harken to the worde of God , and beware thou be not offended at it .

For they know not how much hurt they doe .

Hypocrites know not how much hurte they doe . BY these wordes he expoundeth what fooles are . For surely there is no man so euill , which would commit euill , if he knew it were euill in Gods sight . Therfore he calleth those fooles , ignorauntes , and blinde , which doe many thynges as though they were good , and with great earnestnes , but yet are ignoraunt that these sacrifices which they so busily make are vtterly impious . Thus Christ calleth the Phariseis blinde , which vsed to offer many sacrifices , and to weary them selues in workes , but neglected faith and charitie , yea knew them not , calling that good that was euill , and so contraryly . Truly therfore doth Salomon call them fooles .

Here thou séest that the highest , The foolishenes of hypocrites . and chiefest pointe in religion is called , euill . For he speaketh of sacrifice whiche they made with great good intent and earnestnes , because they did it , and regarded not the word of God . Abyde therfore in the worde , least thou neglect the same , and follow thine owne wayes , and fall into the sacrifices of fooles , as they did which vowed chastitie , pouertie , obedience , and such lyke , neglecting the worde of God . All these in this doing were offended , and their féete slipped .

Be not rashe with thy mouth , nor let thyne hart be hastye , to vtter a thing before God : for God is in heauen , and thou art on the earth . Therefore let thy wordes be fewe , for many cares breede dreames , and multitude of wordes declareth a foole .

THis is one parte of them which are offended , and decline to the right hand , He warneth vs to auoyde offences . which to much weary them selues and reason of goddes counselles . Euen as other say , if we should doo nothing but only beleue , then let vs doo no workes : so these men say , if our counselles be of no force , then what shall we doo ? wherfore did God make vs on this wise ? wherfore geueth he one man good successe , and another none ? Salomon therefore counselleth vs in this place not to yelde to such cogitations , or to follow such disputers , but to abyde in the woorde , and to doo that God prescribeth vs . Neither to regarde the ones ouermuch carefulnes , nor the others ouer greate negligence , but to hold on in the straight and high waye .

Before God.

THat is , in the house of God , in this place where God is woorshipped & preached , there be not to hasty to speak , that is , become not a teacher , but suffer thy selfe to be taught . The wicked after they haue heard the woorde , doo by & by barke and murmure at it , some on the left hand , other some on the right , both of them being swift to speake before God , while they will place their doctrines in steede of Gods. Therfore follow not that neither thine owne , nor their woordes , but harken what the Lord sayth , as Iames teacheth thee : Be not many maisters . The meaning is , The onely sonne of God is to be followed as our teacher , & nothing must be taught contrary to Gods worde . be not a master of thy selfe , or of other , neyther harken to thy selfe , or to other , but onely to the woord of God . For one is your Maister and teacher which is Christ , who is in heauen , heare him .

Dreaming commeth through multitude of cares .

THese be two prouerbes which he applyeth to his saying : Ostentation of wisdome & ouermuch that reprehended . for it cometh to passe that where many cares and cogitations go before in the daye , that dyuers dreames follow in the night , euen by the iudgement of the Phisitions . This generall prouerbe , thus he applyeth : If thou reason & be carefully busied in thy minde how to order thinges , and wilt take care for all matters , there will ensue nothing but dreames , which will delude thee when thou art waked , that is at length thou shalt conclude but vayne matters . 1. Timoth. Knowing not what they say , nor whereof they affirme . So where we & others appoint many ways , yet none of them is followed , much more when we preferre our cogitations and counselles before the word of God.

And multitude of wordes bewrayeth a foole .

THat is to dispute of dyuers matters , to be to wise in our owne opinions , to teach and prescribe all men argueth a foole . Therby is a foole to be knowen when he will seeme to be wise . Ouer-hasty wysedome and righteousnes commeth neuer to perfection as one sayd : I hate that boy that is wise to soone . This therfore is his counsell , that we should not be so ready to dispute and reason , as to harken and doo . And this text might haue bene concluded in two words : Heare , and holde thy peace . For he that can geue good eare , we say in our Dutch prouerbe he will be a wise man . And he that with many wordes & much disputing , wil séeme to redresse matters , is a foole , and setteth thinges the more backeward . These are therefore notable prouerbes , for manners , and which may be spoken agaynst those , which through their owne deuises will get their lyuing or which through their workes will prescribe God a rule &c. Euen as Iudas calleth them dreamers , which will order & appoint the Church without the worde of God.

For God is in heauen , but thou art on the earth .

THat is remember thy state or condition . God must be heard & obeyed . The greate maiestie of God is in heauen , thou art but a worme on the earth . Thou must not talke of Goddes workes after thine owne iudgement , let God rather speake : dispute not of Gods Counselles , nor goe not about to bringe thine own matters to passe through thine owne counsels . It is God alone that can dispose , and bring all matters to passe , for he is in heauen . All this we thus expresse in the Germaine toung : fewe wordes , holde thy toung . Thou shalt appoint God no rule . These men therfore offend on the left hand , which will not heare the word of God , but they will helpe matters to goe forward , and teach God what he hath to doe . These men he thus beateth downe : Heare , and holde your peace , and doe that which God commaundeth & appointeth you , which if you will not doe , you shall offende , and so become a dreamer and a foole .

When thou hast vowed a vowe vnto God , differre not to pay it , for he delighteth not in fooles . Paye therfore that thou hast vowed . It is better that thou vowest not , than to vow , and not perfourme .

The doctrine of vowing . THis place is greatly tossed in the Church and kyngdome of the Pope , as the onely foundation whereon they buylde and set vp their Monkish vowes . We dispute not whether vowes are to be perfourmed or not , but whether the vowes which they vaunte of , be vowes , yea , What things may be vowed . or no. Hierome and Lyra agrée both in this , that a vow ought to be such as is possible for vs to perfourme , and concerneth the glory of God . This they call a foolishe vowe , to gather vp strawes from the grounde , and to claw the head wyth one finger . And Moses reciteth diuers kyndes of vowes , and what thyngs may be vowed , namely a fielde , an house , meate , cloth , our owne bodye , all which are in our power . Thus the Iewes vowed their lyfe and body to the Priestes , to serue them for a certain time appointed . Furthermore , The vowes of the olde testament . Moses hath no perpetuall vowe , but one which he calleth Anathema , namely a vowe of death , in the last of Leuit. that that must be slayne whether it were man or beast that was vowed , as did Iepthe in the eleuenth of Iudges .

Wherfore if Monkes will bragge of their perpetuall vowes , The vowes of Monkes . they must by & by be killed , if they will defende theyr vowes by Moses authoritie . Otherwyse all vowes be possible , and for a tyme , so that thou mayst vow thy bodye to God , also thy fielde , thy medow , thy garment , for a certain tyme . &c. that the Leuite , or Priest may haue the vse of it . This kinde of vow was very profitable for the Leuits , for their better maintenaunce & finding . And God appointed this for their prouision . Our vowes are vtterly foolishe , What our vowes and wishes be . if ( I say ) not impious . For we vow poueruertie and obedience , which are commaunded in the Gospell to all Christians . To vowe virginitie is a thyng impossible . To vow virginitie is impossible , Ergo , by Hierome and Lyra his iudgement , they are no vowes . Howbeit this place of Salomon séemeth to me , to pertain to those that are on the right hand , who hearyng that their owne wayes profit them not , will afterward doe nothing at all . For thus the foole disputeth : if by mine owne care and deuise , I can not bryng that I will to passe , then will I not perfourme that I haue vowed . &c. Against these contemners he sayth : Doe that that God commaundeth : I quit thée not from labouring , but I appoint thée to doe that the God hath commaunded . He commaundeth thée to pay or perfourme that thou hast vowed . Conclude all these sayinges thus : Harken , holde thy peace , and doe that thou hast to doe , that is , that God commaundeth thee .

For he is not delighted in fooles .

God is angry wyth scorners & contemners . NOw confirmeth he his saying with a threatening from God , he speaketh of such fooles ( after the manner of Scripture ) as contemne and regarde not the worde of God : Be not reachles , make not light of it , for you shall not escape vnpunished , but abyde such payne as is ordained for them whom God forsaketh , and is angry with .

Suffer not thy mouth to make thy fleshe to sinne , neyther say before the Angel , that this is ignoraunce , least god be angry with thy saying , and destroy the woorkes of thyne handes . Many wordes are but dreames , and vanities , but feare thou the Lord.

THis is a confirmation of the same sentence , Contempte of God condemned . admonishing vs that we be not obstinate in refusing to doe that we ought , as he taught vs before , not to be too carefull , & to doe all according to our phansie ; & deuise . Speake not ( sayth he ) so carnally , so rashely , so foolishely , to harken to thyne owne fleshe , but speake accordyng to the wrode of God . And say not this is ignoraunce , or a trifling fault , if I labour not , or perfourme not that I haue promised , as men of light consciences make light of sinne , and thinke that God regardeth not sinnes , or requireth not our good deedes . See thou excuse thee not , or neglecte if thou offende him . For hereof spring heresies , when they set the word of God at naught , and shamefully defende it , standing so highly in their owne conceit , that they thinke they haue no neede of Gods worde .

What the Hebrew worde Sigaion signifieth . This securitie or negligence , the Hebrew word Sigaion declareth , which is vsed also in the title of the seuenth Psal. & in the title of the song of Habacuc . For it signifieth ignoraunce , but not that that we call foolishnes or lacke of knowledge , but rather that which more truely we may call lacke of conscience , or inconscience , if that were a Latine word , that is , when one doth not know a thing , or maketh no conscience of it : so that thou mayst referre it not to the Angell , but vnto him that saith : I know no fault by my selfe , God will not reprooue me .

Before the Angell .

BEcause God gouerned this people by the meane of Angels as is sayde in the epistle to the Galathyans . The law was ordayned by Angels , in the hand of a mediatour . And Moyses sayth : to the people . The Angell shall go before you , commending to them the Angell that gouerned them : after this maner Salomon sayth : say not before the angell . &c. whom the Lord hath appoynted to be our gouernour Before the Angell is all one , as if he should say , before God : Least God be angry with the same . &c. that is : See thou contemne not thy vow & so become infortunate in all thy waies and doinges .

Afterward he concludeth all this place , Where many cares be , there are many dreames & vanities . after the same sort , & with the same sentence almost that went before : Dreames only & vanities &c. For where many cares are , there be many dreames , and where are many counsels , and disputations , there be many vanities . Therefore feare thou God , be content with his worde , & suffer him to rule at his pleasure . For he is in heauen , and thou on the earth , as afore is sayd . Labour thou , but let hym gouerne thy labour & geue successe . For what gettest thou by all thy wordes , coūsulting and disputing but trouble ? For where many wordes are there are many dreames &c. This is the vniuersall proposition simply conuerted . Where are many cogitations & disputations , there are many dreames , where are many dreames , there are many wordes & disputations .

The summe of this doctrine . The summe therfore of all is to feare God , and in thyne harte to reuerence & worship him . So Paule commaundeth the wife to feare her husband , that is , so to reuerence him , that shée committe nothing that may offend him . Euen so shall we feare God , that is we shall reuerence him , and doe or commit nothing that shall offend him . This he meaneth : Neyther consent thou to them that are too carefull , nor to those that are too careles . Be thou neyther impious Despiser , nor presumptuous Counseller & Searcher .

Here now is the ende of this place and admonition , not to be offended at the course of this lyfe , Neyther ( fayth he ) dispute nor contemne , but reuerence God , and think that it is Gods doing . &c. For god thus doth all thinges , to confound our deuises , and our flesh , and to declare that he is God . &c. For the flesh is eyther to carefull , or to contemptuous . Thus Salomon in the myddle of his oration taketh care to put away offence , least any should be offended at his doctrine , and eyther neglect his busines , or presume to much of him selfe . Therefore he counselleth vs to performe our vowe , that is to feare God , and keepe his commaundement .

The Scripture vnderstandeth by a vowe not onely Ceremoniales , What the Scripture vnderstandeth by vowing . but the whole seruing of God . as Dauid sayth : psalme 49. Pay thy vowes to the highhest , Likewise that the Iewes cried out : All the thinges that God hath commaunded , we will doo . This was a very great vowe : Euen so thou the hast promysed to perfourme his will , stand to this vow , letting passe all other thinges , which God will not haue the to searche or care for . Now returneth he to the rehearsall of mens affayres .

If in a countrey thou seest the oppression of the poore , and the defrauding of iudgment and iustice , be not astonied at the matter . For he that is higher then the highest regardeth , and there be higher then they , and the King is ouer all the earth , so se the ground tylled .

AFter this treatye of godlynes , An admonition agaynst the offence taken when good men are oppressed . he returneth agayne trymly to his Roll of vanities , where he repeteth one thinge oftentimes as is vsed in Sermones . This he sayth . I bad you feare God , or els you shuld do no good , yea you would say , there is no God , onlesse you were armed with the feare of God and knowledge of the truth . For when you sée the poore oppressed and iudgment subuerted here you will murmure , what vnrighteousnes will you say is this ? where is god become ? why suffereth he these thinges ? against these cogitations and offences , Salomon confirmeth vs , feare thou God sayth he , and thinke there is a iudge appoynted for it , he shall redresse it . If thou canst not amend the Iudge , thinke this is the course of this world and howe no man is able to cause all Iudges to be iust , this onely is in Gods power , the high Kinge .

None vnderstand these thinges , but those that haue beene in office . I haue seene and prooued in the Monastery , how many vniust men haue béene put in office , which thing yet coulde not be remedyed . So Doctour Sulpitius beyng very wylling and desirous to put good men in euery office , The saying of Doctour Sulpitius . and yet could not , was wont to say : men must goe to the plough with such horsses as they haue : he that hath no horsse , must goe to plough with Oxen according to the prouerbe . Good politike men are rare . So it fareth in worldly affayres : Sometyme there is a good Prince , but he is not able to sée that all Presidentes and Iudges be good and iust men , and yet he is compelled to haue officers . So wise men haue great care to make good lawes for the commons , that they should be obedient , but yet they murmure and complaine of the force , and vnrighteousnes of the Iudges . &c.

When thou séest such thinges , The offence taken of naughty gouerning the common weale . thinke these be the vanities of this worlde , and flye not out of the worlde as the Monkes doe into the wildernes . For they fare like the husbandman that hath fierce horsses , and will geue them vp , where rather he should vse all kinde of diligence to tame and breake them . So there be some so froward & wayward housholders , so sharpe exactors of worke , that they doe nothing but disturbe the whole house with theyr vnreasonablenes . The saying of Frederike the third Emperour . This is a notable saying of Frederike the third which was Emperour : He that can not dessemble , can not be an Emperour . Adde this , he that knoweth not how to dissemble , knoweth not how to liue . If thou wylt● liue in the world , learne to sée this .

The doctrine of this booke is , that in the common miseries of this life , we should keep faith fast , & a good conscience , and quyet hart in God. Then let vs doe nothing . Not so : We must labour and be doing : but that thou canst not bring to passe , dissemble . Thus it behooueth a wise housholder , to dissemble , and make as he knew not of diuers thinges that offend him : For it is impossible that all thinges can be done well & rightly . This booke therefore teacheth peace and quietnes of mynde , in these worldly affayres , that when thou séest or hearest of euils thou shouldest not vexe thy selfe , but say , this is the course of the worlde . It goeth none otherwise here . Againe , when thou seest thinges goe wel , to say : Blessed be God , which so ordreth these thinges , that not onely he suffreth euill to be done , but intermedleth good with euill . Doe thou that thou art able , the rest commit vnto God , and according to the prouerbe : He that can not lyfte vp the heauy stone , must let it lie still , and let him take vp the stone that he is able . Therfore when thou séest euill in Princes , Officers abuse their authoritie , Iudges geue wrong iudgement , the commons murmure , and wise men dispute , thinke God will redresse this geare .

Let not this matter trouble thee .

HE goeth about to quiet and pacifye our mynde : Maruell not sayth hée , though thou sée such thinges but be conted . Thou art not able to remedy these thinges , for thou canst not helpe or better them : wherfore feare God , and commit the matter vnto him , so shalt thou be quyet . He that will not thus doe , shall finde nothing but trouble .

For he that is higher than the highest regardeth .

THat is , doe not thou vexe thy selfe , That God is the reuenger of all wickednes . if thou canst not redresse it , leaue it to an higher Iudge . That , that the inferior is not able to compasse , let him thynke it belongeth to the superior . If the Prince be euill , complayne of it to an higher power , euen to God . So if I shoulde vexe my selfe much about the schismes and sectes which disturbe the Church , and contaminate the Gospell , what should I preuaile ? Therfore I commit the matter to God that is the Iudge , in whose hand are all thinges . Notwithstandyng I am sory that the soules of men are so miserably seduced and deceaued , but I can doe no more but according to myne office resiste them , and say leaue of , you haue erred long inough , repent . When thou hast thus counselled an other , then commit him to God , according to Pauls saying : Him that is an heretike , after one or two admonitions , shunne and auoyde . &c. Agayne : wicked men waxe worse and worse . For they shall not escape their Iudge . Euery one hath hys Iudge , if the Bailiffe doeth it not , the Sheriffe or Maior will doe it . And if he will not iudge them , the king shall , if the kyng regarde it not , the Emperour shal . If the Emperour will not , God wil not contemne or neglect it . This is it that he meaneth : The king is ruler ouer all the earth . Salomon had no higher office than a kynges : Let the kyng bring to passe that thou art not able .

To see the grounde tylled .

Wherfore the Magistrate is ordeyned of God. THis séemeth to be as an adiection , or addition to a kyngly estate . Wherby is signified to what office he is appointed and what charge is of the secular power . To this ende ( sayth he ) is he ordayned a Magistrate and officer , to sée the earth be tylled , to reuenge the iniuries & wrongs of inferiors . The kyng hath the sworde , to defend the innocent , and to punishe the malefactour , and God suffereth no wickednes on the earth which he punisheth not by the magistrate . If the inferior officer doth it not , yet the higher doth : It commeth at length to the power of the sworde .

This is notable that he calleth the kyng a tyller of the ground : The dutie of kynges . which thing signifieth not onely the tyllage of the earth , but the whole maintenaunce of the common weale , which consisteth of lawes , iudgementes . &c. For it is a kynges duty aswel to defend , as to make prouision for victuals , and other necessaries . Tyllage prepareth foode , warre , or the sworde defendeth vs , kéepeth vnder the malefactor , that other may ply their tyllage , and doe that they ought . So it lyeth in the kyng , as well to make prouision for necessaries as to sée them conserued . For vnles he defend them , other can not follow theyr tyllage . Thus Salomon both armeth vs against offences , and also teacheth vs that our deuises are but vayne . I ( sayth he ) am a kyng by Gods appointment , and albeit I am not able to redresse all things , yet I doe as much as I am able : the rest I am compelled to beare and suffer , least the whole land should be left waste , commending all things in the meane while to God the high Iudge , who hath all the power of the sword in his hand . Thus let euery man in his calling doe what he is able , and commit the rest to the higher power .

He that loueth siluer shall not be satisfied with siluer , and he that loueth riches , shall be without the fruite therof : this also is a vanitie . When goods increase , they are increased that eate them : and what good commeth to the owners thereof , but the beholding of them with their eyes ?

The vice of couetousnes . THis belongeth to that he sayd in the first chapiter : The eare is not satisfied with hearing , nor the eye with seing . Here he treateth of the vanitie and desires of mans hart . One worlde was not inough for Alexander . So fareth it in all other affayres , honours , ryches . &c. For so goeth the miserable life of man , that a couetous man is an example to all men . He hath money , and yet is he not satisfied , yea he enioyeth it not being present , What a couetous man is . onely he thyrsteth after other that he hath not .

What els therfore is a couetous man , but an hart stretched out to that it hath not , and turned from that it hath ? Therfore this is a vanitie of the hart : were it not better to be content with things present , and to cast of the care of thinges to come ? Souldiours are happier then couetous men , although they be the worste of all other men , & liue most hardly . For els all men be couetous , except such in whom other lyke vices put couetousnes away . But the godly onely haue this benefite , that they are contented with things present , and can vse them also with mirth and thankes geeuing . A couetous man hath no greater mouth , belly , &c. then a godly poore man , nor digesteth no more then he , and yet is he contented with a litle , yea he is riche , where the couetous in the middle of his riches is a begger . These things men are taught both holesomly and godlyly , but the fleshe is careles say we , or doe we , what we will . The goods of the couetous consumed by others .

Where much goods are . &c.

THis is a notable sentence : The couetous man is neuer filled , but still gathereth . To whom ? A niggard requireth a prodigall . For although he haue neuer so much money , yet is it consumed either in his life tyme , or when he is dead , neither hath he any thing of it but sorrow & trauell . Kyng Salomon hath his houses full of siluer and golde , but who vseth them ? His Courteours . He onely is but fed & apparelled therwith . Who haue the vse of Princes goods , in princes Courts ? Souldiours , What it is to gather riches . wryters , braggers , & other gay knaues . Therefore to gather riches together , is to gather together many wasters and consumers . Why then vexest thou thy selfe with such scraping all thinges togither ? Be content with that thou hast . For if thou wilt néedes gather riches , they wil not come without ghests that will deuour them , if not in thy lyfe tyme , yet after thy death . Thou hast naught els of all thy goods , but to fill thy mouth & thy belly , and to cloth thy back . If riches encrease , take thy part of them , leaue the rest vnto others , and laye aside thy carefull gathering and scraping . If thou wilt not so doe , yet shall it be done . For thou hearest here : Where much goods are , there are many to eate and consume them .

And what good commeth to the Owners thereof . &c.

THis is an egregious mocking of Couetousnes . Horace sayth : Thou lyest gaping & sleping ouer thy bagges rounde about thee , and art compelled to spare them as though they were some religious stuffe , and hast none other ioye in them , but as in certen paynted Tables . The same sayth also : Amonges all thy hourds and heapes of riches , a very begger . The same saying hath Salomon : A Couetous man hath none other commoditie , but to behold his florens , as I behold a paynted table , any thing more he hath not . A couetous man can not vse his mony to that ende it was ordayned , namely to eate , drinke and clothe himselfe , and to serue other mens turnes with the rest . For to this ende groweth wyne , corne , golde , and siluer , that we should thus vse it . But the fleshe careth not , but foloweth her owne desires . Wherefore this followeth of it , that he leadeth a miserable lyfe , without rest or quyet .

The sleepe of him that traueleth is sweet , whether he eat litle or much but the sacietie of the rich will not suffer him to sleepe .

SAlomon procedeth in condemning riches , that is to say , the carke and care of gathering and keeping of riches . For the more a couetous body gathereth riches , the more his mynde is desyred and enflamed . Alwayes a couetous body is in neede , and in the myddle of his goodes wanteth , yea couetousnes is such a monster sayth Salust , that neither with plenty , nor daintye it is diminished . And as an other sayth : The loue of money encreaseth , euen as the money it selfe encreaseth . Among these miseries of a couetous man , he rehearseth yet one other . Though a couetous man be neuer so full , yet he can not sleepe . So that all maner of waies a couetous mans lyfe is miserable , being at rest neyther day nor night . For nature hath so ordeyned that the body being temperately dyeted and refreshed , sleapeth sweetely and quietly . For Drunkards neyther sléepe nor wake , being nether deade nor alyue . And he the laboureth moderately , sleepeth quietly , although he eate but a lytle , as was said : Man goeth furth to his labour vntill the Euening . The couetous continueth his labour , euen vntill midnight wearieng , and breaking his body . The body therefore of the couetous ouercharged with meate , and tyred with labour , and the mynde troubled with cares , will not let him to sleepe , or take rest . Moderate labour commaunded . Therfore seing Salomon sayth to him that laboureth , he commaundeth to labour , & forbyddeth not to get goods . And where he sayth : Sleepe is sweete , he requireth moderate labour , such as exerciseth the body , but tyreth it not . Therfore he appointeth to labour , and forbyddeth to be couetous and carefull . For the blessing of the Lord maketh rich men , and not continuall toyle and labour , as is sayde in the 126. Psalme . It is but loste labour that you rise so early , &c. Againe Thus God geueth his beloued sleepe . Thus Abraham , Isaac , Iacob , Dauid , Salomon , were made rich through gods gyft and blessing . And they so vsed their riches , that other were relieued also by them .

How we ought to vse our goods . Wherefore riches are not to be cast away , Offices are not to be geuen ouer , as Epicures haue taught , the wife is not to be cast of , nor the familye to be forsaken , but we must take paine , and be content . We must be doing among others , and take in good part whatsoeuer God sendeth . In what state God hath placed thée , there remaine , onely sée thou go not about , to rule al things after thine owne prescription . In that state , what hurte happeneth not to thee , take that for a vantage . For this lyfe is so variable , the we may euery day looke for some euil or myshap . As for prosperitie and good hap , commeth without our expectation . But when it commeth , we must geue God thankes for it , as for some singular benefit . If we chaunce of an honest wyfe : if we happen to haue obedient children , let vs thanke God of it . If the magistrate rule the common weale well and orderly , if the fielde yeld his increase &c. we must take all for a vauntage . But if it happen otherwise , vexe not , frett not thy selfe . Thus Salomon will not take vs out of the worlde , but set vs forward in it , A doctrine how we ought to vse our goods , and to beare the common miseries of this life . least we should imagine him to be like to Cratis or Diogines , which were foolish despisers of the worlde , and of riches . For this is but an impious saying of the Philosophers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lyue lyke an hydden and vnknowen man . For when they sawe the world was ruled vniustly they thought it best to lyue solitaryly , & not to meddle with publyke affayres , least they should be compelled to sée and suffer such vnrighteousnes . This saying of vsing and bearing with the world was vnknowen and hidden from all the Philosophers . But seing we haue Salomon to teach vs , let vs doo what we are able , and that we are not able to doo , let vs let passe .

I haue seene an euill sicknes vnder the sunne , to wyt , ryches conserued to the owners for their euill . And these riches perish by euell trauell , and he begetteth a sonne , and in his hand is nothing .

THis also is a most vaine misery in the life of man , not come in deede to all men , but yet such as is dayly séene , how ryches are reserued to the myschiefe of the master and gatherer . The goods of many are hurtful to the owners . Salomon complaineth that this is not onely a mysery in such men , but also that we see such thinges come to passe in the world , though we be free from them . Examples . For how many haue ben priuely slayne in their owne howses , in our dayes , bycause of their riches . Had not the Duke of Bauarie in our dayes a great masse of golde , George Duke of Bauarye . a tower ful of gold ? But this golde purchased warre vnto the Duke , and calamitie to the whole land . And scarse any Princes haue left greate riches behinde them , but they haue bene the destruction of the whole Countrey , as Iulius Caesar turned the Treasurye of Rome to the destruction of the Citye . Our Byshoppes gathered treasure together , but onely for a myschiefe , for none was the better for them , & that causeth the Burroes , and people of the Contrey to ryse . Now also they hold on in gathering , and fleecing of the people , but they will not leaue , till such come as shall take from them that they gather , with their owne destruction .

Shall we not yet cast riches awaye ? No rather we must prepare riches , specially Princes , We must get goods , but to our owne and others godly vses . but to th ende to vse them and relieue others , which because we do not , therefore God suffreth for a punishment those riches wherein they put their trust , to be the destruction of the owners . So Ezechiel prophecieth against the couetous and wicked Iewes . They reached not out their hand to the poore , therefore they shall be led into Captiuitye , and perishe with their riches . The same shall happen to other rich men , couetous Byshops , and contempners of the gospel , That that Christ will not take , the Chequere will . because they will not lett the poore haue the vse of their riches , the Souldiers and Checquere shall come , & take that that Christ receiueth not .

They perish with great calamitie .

HE suffereth greate misery . At home he is euery day in daunger of théeues , abroad of Robbers , he is taken and killed . This song marchant men know ful well .

And his borne of hym shall haue no possession of him .

THe reason is , because Sodome & Gomorra haue riches , but they reach not their hand to the poore : therefore the Lord ouerturneth them &c. The couetous gathereth , and an other destroyeth that he gathereth . The couetous thinketh : my sonne shall haue these riches , but lo God sendeth théeues & Robbers , which turne him out of all he hath , so that neyther he nor his sonne haue any thing left . Apply thy labour and aske and looke for good successe of God. Wherfore we must follow labour , but looke for the blessing of God , and reléeue the poore and néedy : yea all our labour must be that in the haruest , and at the grape gathering , we must sing and labour , and in the middell of our labour and sweate be meary , and so affected , that we can be content to forgoe all with a good will , thinkinge thus : I will labour for me and my children , If God send vs any thing , we will vse it . If any thing be left , let my sonne haue it after me , If nothing , God will finde him & prouide for him , as he hath donne for me .

Euen as he came naked out of his mothers belly , so shall he returne naked againe as he came , and shall beare away nothing of his labour . This is a vaine and miserable thing that in all pointes as they came they shall goe againe : & what profite hath he , that he hath trauelled for the wynde ?

THis also is in Iob. the first chapiter : How we should vse our goods . Naked I came out of my mothers wombe . &c. Againe in Paul 1. Tim. 6. We brought nothing ( saith he ) into the worlde , neither shall we carry any thing out of the worlde . The rychest man in the worlde , can glory in no more , but that he hath eaten and dronken of his goods while he lyued . &c. Since therefore we carry nothing with vs , let vs bestow it on other , and vse our riches , as we vse running water and the ayre . Let hym thinke thus : As when I dye I shal leaue my riches , euen so shall I doe while I am lyuing . Why then should I so carefully gather goods , since I shal haue but a morsell of them my selfe . The water I vse thus , I washe me therwith , so doe other . Looke what we doe not néede , the same doe we suffer to passe by vs . So vse I fire and the ayre . And so ought we to vse ryches , as Stewardes and bestowers of them onely .

What profite hath he that he hath trauelled for the wynde ?

To labour agaynst the wynde . TO labour against the winde is an Hebrew phrase , which Paul hath imitated . 1. Cor. 9. I so fight not , as one that beateth the ayre : And in the 1. to the Cor. the 14. You shall be as men that speake in the wynde . It signifieth as much as to speake in vayne . So sayth Salomon : A couetous man laboureth in the wynde , that is , in vayne : It is all l●st labour .

All the dayes of his lyfe he eateth in darkenes , with much griefe , sorrow and anger .

What lyght and darkenes signifieth in the Hebrewe toung . AGayne , this is a phrase of the Hebrewes . He eateth in darknes , for he eateth in sadnes . It is taken from the gesture & countenaunce of men : for when the hart is heauy , then the eyes are ouercast , as it were with a cloude . But when it is meary then is it lightened as it were with certeine beames , and a newe lyght . This phrase is very often in the Psalm , light for mirth , and darkenes for sadnes , as in the 27. Psalme : The Lord is my light , and my saluation . Againe : Lighten myne eyes . &c.

To eate therefore in drunkennes , is to labour in sadnes . A couetous Artificer findeth alwayes some matter to offende him and to chide at , What it is , to eate in darcknes . because he is full of cares and heauines . he can not eate hys bread in mirth , he is alway chyding , he alway findeth somewhat in his familye that greueth him . So before the Prince and Magistrate are brought no matters but euill , there the vnwise magistrate vexeth himselfe with care , because he seeth his care and study taketh no better successe . But the wyse ruler sayth thus : I doe and geeue the best counsell that I can , I suffer that I can not redresse , and am compelled so to doe , leauing it vnto God , which onely knoweth how to correcte all thinges at his pleasure , and to prosper our counsels .

So it gréeueth vs to heare among so many preachers , so few faithfull & good , & which loue their charge with all their hartes . But what shall we doe ? Shall we vexe and fret our selues away wyth sorrow therefore ? No not a whit . But let vs commit the matter vnto God . &c. We must therefore acquaint our eyes & eares to see & heare thoss euils that we woulde not , and not thinke to heare and sée the goodnes , which woulde lyke vs . The worlde will not suffer this geare . He that woulde haue nothing to offende hym , shall finde more thinges than any other to offende him . Therefore let vs so fence our selues against all these euils , that we may know this is the course of this lyfe . &c.

Therefore I see it is good for a man to eate and drinke , and to be meary in all his trauell that he taketh vnder the Sun , all the dayes of his life that God geueth him : for this is his portion . But this is the gift of God , when he hath geuen man ryches and substance , and power to eate & drinke his part therof , and to reioyce in his labour .

The conclusion of the whole booke oftentimes repeated . THis is the conclusion of all this booke or disputation , declared also before in the second and third chapiters . And here thou séest that Salomon doth not condemne riches , nor forbid vs to get riches , eyther meate or drinke , but calleth them the gifts of God , to teach vs to cast our cares away , to looke for all these things at gods hand by fayth , and when God will : patiently to take the losse of them , as Abraham gaue his sonne vnto God . Therfore riches must not be cast away : for God doth not geue vs them to that end , to cast them away , or to absteyne from them , but rather to vse and deale them to those that néede . This sentence is the interpretation of the whole booke , that Salomon forbiddeth all vaine cares , that we should vse things present mearily , being nothing carefull for things to come , least we lose our present benefite and commodity .

For this is his portion . &c.

THat is , the same is all that he hath of it . For he remembreth not the dayes of his lyfe . That is , his hart is not vexed with cares and heauines , neyther of thinges past , ne yet to come : because God cheareth his hart . &c. Thus hath he ioye in his labour , and in the middle of euils entreth into Paradise . But the vngodly and couetous , and as many as after thys example vse not these worldly goods , beginne here to be tormented , and throwen into hell . &c.

The sixt Chapiter .

This is also an euill vnder the Sun , and much vsed among men : A man to whom God hath geeuen ryches and treasures , and honour , & wanteth nothing for his soule of all that he desireth , and yet God suffereth him not to eate thereof , but a straunge man shall eate it vp . This is a vayne thing and a miserable .

Of what rich and couetous man Salomon here speaketh . AFter this doctrine and exhortation intermedled , he returneth to his rolle of the diuers deuises of mans lyfe , wherin vanitie and misery raigneth . It séemeth lyke that he sayd before of the rich man . But here he speaketh of such a rich man as kéepeth much riches about hym , and a great family , liuing in rest without losse of his goods , and yet in the middest of his honor and riches , is greeued , and can not enioye them , because eyther he falleth sicke , or is vexed with hatred & care how to kéepe and encrease his goods . So with that he hath he is molested , and perisheth . If he haue a sonne , then commeth another care , how he may leaue hym a rich man , when he is of age . For as the prouerbe sayth : for a smal childe there is but a smal care , for a great childe , great care . They gather for their children , they desire to leaue them rich , to bring them to great honor . These are the wishes and desires of all men , which yet are most vaine . For what is it for a man in his life to haue al things , and yet to vse nothing , but alwayes to gape after more , and that he hath not , not regarding that he hath ?

He describeth therfore such a rich man as wanteth nothing to liue welthely and mearely with , and yet doth not so . What maner of riche man he describeth in this place . Looke vpon many of our noble men which might liue commodiously vpon their owne , hauing aboundaunce of goods vppon theyr landes , yet not contented therewith , get them to Princes Courtes , and looke still for more , lyuing most miserablye . The lyke we may sée in riche men and Marchaunts , who being able to lyue at home quietly , with great daunger of their life , and losse of their goods , make great vyages both by land and Sea . Is not this a vayne and miserable trade ? Therefore it followeth :

If he beget an hundreth children , and yet liue many yeares , and haue great riches al the dayes of his life , & yet his soule is not satisfied with goods , and his body not buryed : I say that an vntymely fruite is better then he . For he commeth into vanitie , and goeth into darkenes , and his name shall be couered with darkenes .

The miserable state of couetous men . HE amplifieth the misery of a couetous rich man . Let no man ( saith he ) thinke by sparing , to enriche his heyres . For riches are the gift of God , and come not of our labour : for many labour carefully to get riches , & yet can not attayne to them . Againe many waxe riche , and haue taken no great payne for them , that a man may know riches are the gyft of God . Neyther is it in thy power to leaue this or the heyre riche : It is ment that poore men shal not be rich . Doe what thou wilt , thou shalt not enriche him whom God will haue to be poore . Furthermore it may come to passe , that this couetous rich man may dye , when he hath lost all hys goods before .

And may want buryall .

HE holdeth on in exaggerating of hys mysery , that is , he may be forsaken of all his frendes , or dye in an other countrye , and not at home .

I say that an vntymely fruite is better then such an one .

THat is , it were better he were not at all , then to be such a miserable man , and in such great store of goods , a begger . This is true without godlynes . Compare the lyfe of a couetous rich man , and a wretch with him that is not yet borne , and thou shalt perceaue it . And Salomon speaketh not as fooles vse to speake , as some say of this place , but setteth out the lyfe of fooles , in the outward body . There it is better not to be borne then to liue in such sort : that is to say , to haue ryches , glory , children , long lyfe , and yet not to enioye them .

This therfore is truely vnderstanded of a miserable riche man , A rich man couecous is a miser . who hath the thinges pertayning to felicitie , and yet hys wretched mynde will not suffer hym to vse them . Surely a poore man that taketh his condition in good part , is better then a rich : for the wayfaring man with neuer a penny in his pursse , will sing as he goeth by the way : but the rich man is afrayde of euery bushe , and in great felicitie is a very begger . Therfore the world is altogether ruled by opinions , but God ruleth in déedes . We are vexed with opinions , and lose the things their selues , lyke to that dogge of Aesops that we spake of .

For he commeth into vanitie , and goeth into darkenes .

THat is , naked , destitute of all thinges and néedy he came into the worlde , so he lyueth , and so he dyeth : because he enioyeth not his goods , but onely is troubled with care and desire of more . Thys is nought els , but to haue nothing , and to be bare and beggerly .

And his name shall be couered in darkenes .

THat is , he doth nothyng worthy of name , or commendable in his house , but onely it is sayde of him , he was neyther his owne frende , nor other mens . Such a miserable man , as no man would desire to follow .

Also he hath not seene the Sunne nor can be quiet in any place .

THis is an hebrewe phrase , What this phrase meaneth to looke on the Sunne . to see the Sunne , to enioy & reioyce in thinges . For this corporall lyfe estéemeth that 〈◊〉 as a certain holy and sacred power , very necessary for man , without the which all thinges appeare and be sad and lumpish as Christ also sayth : He that walketh in the darke wotteth not whether he goeth : But he that walketh in the daye , stumbleth not , because he seeth the light of this worlde . &c. It is a most ioyfull sight therefore to haue the sonne to shyne , but the couetous man looketh not on the sonne , considereth not the sonne , that is , he thinketh not how good a thing the sonne is , nor any other creature to vse and enioy it well . For with him all consideration of the benefites and creatures of God is lost , by reason of ●●uetous desires , he neuer seeth home goodly a gift of god that sun rising euery day is . He myndeth nothing , he regardeth nothing , he sigheth after nothing but money . So the ambitious man looketh after nothing but honours . The louer looketh not vpon his owne wyfe , but alwayes vpon an other mans . That is , they vse not Gods present goodes and creatures . Thus the vngodly beginne their hell in this lyfe , wherein they are depriued of the vse of all the creatures and giftes of god , so that they neuer see the sunne which yet we haue dayly before our eyes . &c. that i● , they reioyce not in Gods giftes , but still séeke after their owne desires .

Yea though he lyued two thowsand yeares , yet hath he no good lyfe . Come not all to one place .

The miserie of a couetous man . SEe how he amplifieth this misery of the couetous man : that is , he shall get nothing , but the ●●nger he lyueth the more his myseryes and comunities are discreased . This is the lyfe of man , more vanitie and mysery , eyther such as thou 〈◊〉 be●● thy self , or 〈…〉 others . For euen the godly although they liue not after the flesh , yet the fleshe ●oubleth 〈◊〉 , and they are compelled to féele the 〈◊〉 of the fleshe .

Doo not all thinges goe . &c.

HE repeateth that he sayd before in the first chapter , The sonne ryseth and setteth , and draweth to his place where he riseth . All things that haue beginning shall decay . The Ryuers returne to the place from whence they flowed . One generation passeth away &c. All thinges returne whence they came . At length all thinges perish . Mans lyfe , kingdomes , and whatsoeuer els belongeth to man , returneth from whence it came , from the earth to the earth , euen as the winde bloweth to and fro , and as the sonne returneth to the place where he arose . This therefore is Salomons meaning , that we must let go care and thought for thinges to come , and enioye the thinges present . Therefore he goeth on .

All the labour a man taketh is for him ●elfe , and yet his soule is neuer satisfied acording to her desire

IN the Hebrew it is , all the labour of man is for his mouth , A mouth wyth the Hebrewes signifieth a kynde of measure . by a a certen , phrase peculiar to that people . So Moses , vseth this worde mouth , for a quantitie or measure . Genes. 47. speaking of Ioseph . And he fedde them , and all his fathers house , geuing them all meate , where in the hebrew it is : he had a care for euery mouth of them , that is , he prouided all his fathers house of meate , as it had been litle children , which haue their meate geuen them and labour not . And in the 12. of Exod. You shall eate the Passeouer , according to the mouth of euery one , that is , according to the number of them that can eate a Lambe . So speaketh Salomon here . Euery mans labor is according to his mouth , that is according to the measure and taske of him , that is , euery man hath his certein labor . God graunteth to euery man his labour , according to his power , and according to his vocation , which we expresse in the Dutch toung thus . Euery one hath soch parte as is appointed for hym . God hath measured to euery man his portion . A childe must labour after one sort , a man after an other . A magistrate in one kind , a pryuate man in another . He will haue thee lyke an infant , exercised in infants doinges , and a Prince in highe & weighty affayres . Hereof commeth this Prouerbe . Such person , such sloppe or breeche .

Euery man must apply his vocation . Thus he calleth vs from straunge cares to our owne vocation , not forbidding vs to labour , but declaring we must labour , willing vs to goe chearefully forward with our busines , according to our taske , and leaue other mens doings to themselues . He will haue vs to take pleasure , but in God , that we runne not at ryot with the vngodly , when we are in our pleasure , nor he greued when pleasure is wanting but to take all thing in good part . Reioice ( sayth he ) in thy mynde , & take paine in body , so yet that thou kéepe within thy compasse , not lyke an enuious man , which séeketh after the which is other mens . The marchaunt prayseth the Souldier , the Souldier recounteth his infelicitie & prayseth the marchaunt . Olde men commend youth , we turne our eyes from the pleasures we haue of our owne , and with greate misery , looke on other mens . Be content with thine owne estate No man can consider his owne goodes nor lyue content with his estate , for if they coulde so doo , they would not couet after other mens as they doo . For if olde men cosidered the daungers that are in youth , they would not wishe for youth . Agayne , if younge men sawe the manifolde incommodities of age , they would beare their owne incommodities the more willingly , & would not enuy old men for their commodities . &c.

Who lyketh an others estate , hateth his owne . But thus we can not doo , but looke alwayes vpon other mens commodities , & despise our owne . So the couetous rych man hath an eye & desire to that he hath not , and that he hath he neglecteth . For the soule is not filled , that is , abydeth not within his compasse . No man contenteth him with his condition . A beholder of an Interlude , thinketh he could play better then those that playe . When I heare another preach I thinke I could farre passe him . The seruaunt likewise thinketh , if I were a kinge , I would gouerne all thinges prudentlie . So that fellow that is in Terence sayth : I should haue ben made a kinge . And yet if hee had had a kingdome , none would haue shewed him selfe a more foole then hee . It is commonly sayde : a morraine to him that doth better then he can . But the mind forgetteth his owne worke and is most busie in another bodies , so doth he neither of bothe wel . For he that looketh not well to his owne charge , he will very ill looke to anothers . God hath geuen me occasion to be occupied vpon mine owne , and in I leaue myne owne occupation , and busye my selfe with other mens . This is truely ● that he sayd before . The eye is not satisfied with seeing . &c. Euen so the soule or the harte , is not satisfied with coueting , but is alway inconstant and chaungeable .

For what hath the wyse man more then the foole , or what profyteth it the poore , that he knoweth how to walke before the Lyuing .

THat is , couetousnes , Of what wise men & fooles Salomon speaketh . to haue more than is appointed vs , troubleth aswell the wise men , as the fooles , & wyse men herein doe nothing differ from fooles . For both of them couet to much , and both of them couet that that other men haue . He vnderstandeth such men as be not wyse in déede , but those that be wyse after a worldely sorte . And by fooles , he meaneth wycked and vngodly men . The subtill craftie and reachelesse people .

Both of them ( sayth he ) haue theyr trauel and labour appointed , beyond the which they shall be able to doo no good . The one will bring it as farre as the other . For one may thinke or say thus ▪ if I were in office or auctoritie , I would doe many things , but if he were in deede in office , he would doo as ly●le , as he that is in office alreadye .

Or what profiteth it the poore ?

HE vnderstandeth by the lyuing , those he spake of before : not onely those that haue lyfe , but those that enioy the lyfe : that is , those which liue welthely & well . He sayth therefore that it is a folysh thing for priuate men , to prescribe other how to order & gouerne all things , dreaming that they could doo all things better then other , where in déede there is nothinge donne , but that that ought to be .

The sight of the eye is better then to walke after lustes . This is also a vanitie and vexation of Spirite .

A looking glasse . ALl this is an Hebraicall kinde of speech to vs vtterly vnknowen . The Hebrue worde properly signifieth a looking glasse , that is a thing comming toward our eyes or syght . For thus we reade in Exodus . 38. He made the Lauer of brasse , and the foote of it of brasse , of the looking glasses of the women , that watched at the doore of the Tabernacle . This should thus be translated in the hebrewe . He made a lauer &c. in the sighte of those that watched before the doore of the Tabernacle of wytnesse . For this people had certen women votaries , which contynued in prayers and supplication , watching and seruyng God day & night , as we reade in the first of kynges , and second of Luke , that Anna watched . Of this watching , Women watching in the temple of the lord . the women were called the hoast of the Lord , watching before the doore of the tabernacle of witnesse . Afterward in processe of time , the religion decayed , and as Iudas saith , was turned into wantonnes . So of Rachel the wyfe of Iacob it is sayd , shee was comly to the glasse , that is , to sight , or to looke vpon : shée was fayre or pleasaunt in sight . The meaning therefore is : We must enioy thinges present , & not seeke . after things away . It is better to enioye the things in sight , & before our eyes , then to wander after our lustes and desiers , that is , vse the thynges thou hast , and let not thy witte wander about coueting of that , lyke Aesops dogge , who catching at the shadow , lost the meate in his mouth . That which God hath set as it were before thée , that vse and be content , and follow not the desire of thine hart , which can not be satisfied , as he sayd before . Vnderstand therfore by the sight of the eyes , not such as thine eyes make to thée , but such as is made to them of other thinges , a passiue sight : that is , vse that that God for the time present geueth thee . Thus of God it is sayd in the first of Gen. God sawe all that he had made . &c. that is , he reioysed in his workes , he stucke vnto them , he sawe them , they pleased him , they were very good .

He reprehendeth vnstable mindes , desirous of other mens welfare . So he that is godly , cleaueth to that is his owne , and that that God hath geuen him for that tyme present lyketh & pleaseth him . The vngodly doth not so , but is vexed with al he séeth , because he vseth it not as a glas , but wandereth stil in his mynde . Though he haue money , he is not delighted therewith , he enioyeth it not , but alwayes desireth more . He hath one wyfe , and desireth another : he hath one kingdome , and is not content therewith . Alexander looketh and desireth for another worlde . All thinges ought to be as a looking glasse vnto vs , to delight in them , to fixe our eyes on them , to enioye them and geue God thankes for them . Therefore he forbiddeth vs to let our soule wander about , ( as it is in the Hebrewe ) that is to occupie our myndes in the cogitations and opinions of worldly thinges , so that the conclusion of this whole place is : vse the thinges thou hast , and wander not about in diuerse cogitations . for this is a vanitie , namely to let thy mynde wander and walke about .

What is that that hath beene ? The name thereof is now named , and it is knowen that it is man : and he cannot striue with him , that is stronger then he .

BY the thinges gone before , There shal be alwayes vnstable men , couetous , & desirous of other mens goods . this is sufficiently vnderstanded , for we spake of this phrase before : What is that that is . &c. In all these wordes are Hebrewe phrases , which thing we thus speake in the Germaine toung : As it hath beene , so is it now : and as it is now , so will it be hereafter . That is , there shall be alwayes most vaine men , desirers and wyshers for vanities , because they goe beyond the word of God , and their appointed state . For they harken not to the counsels of God . God hath made a difference of men , & appointed to all men their bounds , when they shall be borne , Euery mans trade of life is appointed of God. when they shal die , by what name they shall be called , & what office they shall beare : & when they are borne , he offreth them thinges to vse presently & out of hand . But men being not contented with the ordinaunce and counsell of God , choose them moste tymes other wayes , and couet other thinges but in vayne . For none but God alone bringeth that to passe , that he thinketh or deuyseth .

The meaning thereof is : What is that that is , &c. That is what is man now lyuing , or that shall be borne hereafter . Since that , that man is ordeyned to , is all ready appointed , & what name he shall haue . Vnderstand here , that name , that he hath by his déedes , whereof he shall be called , as the name of Caesar is to be a Conquerour , the name of Catiline , a Murtherer of his owne Country-men &c. These names I say are so appoynted , & so called with God before we were borne . Euen so it was appoynted that one should be a showmaker , one a parish priest , another a preacher &c. If therefore these names & offices were appointed and knowen before , why doth man wander about in his owne opinions why taketh he so many thinges in hande , and desyreth such excesse ? Why meddleth he beyond his boundes and marke ? For he doth nothing but trouble him selfe more and more .

For he can not striue with him that is stronger then he .

THat is with the thing that is aboue his reach . All thinges ordeyned & appointed of God. For all thinges haue their foundation vpon Gods lawe and ordynaunce . The very heathens sawe that thinge were not gouerned by the counsell of the wyse , but attributed the doing to desteny , or to fortune , and not to God . So Salomon in this place hath an eye to the course of this world . As thinges doe passe in the world . There he séeth , that men can not compasse & bring to passe that they desyre & take in hand . The reason is , because the selfe same things withstand them . They will not be in subiection nor be ruled by our counsels , As if one would striue to haue his owne deuyse to goe forward he preuayleth not , the thing wythstandeth hym , God stoppeth him . In vayne therefore we wince agaynst the prick , to as small purpose as if we would runne through a wall with our head . For that that is stronger then he , and aboue him withstandeth his deuise , as Anthony would haue brast through his enemies , when he came into Italy , and made his two sonnes kinges , one of the East , the other of the West , but he was disapointed thereof . Sée how Caesar was put by his cogitations and deuise . Neyther hath the Popes enterprises succéeded : because their names were geuen them before and apointed , they went beyond their boundes . So they straue agaynst a stronger then they , and so gat nothing therby , but care , sorrow , and calamitie .

Be content wyth thine estate . Because therefore thou séest that all thinges are appointed by a lawe and ordinaunce , both thy name and office , and yet not contented therewith , striuest against it , thou rowest against the streame , & shalt not preuaile , although thou counfell and doost many things neuer so wisely , but onely multipliest words : nothing more will come of it sauing that it may he talked of . Thus Plato wrott many thinges , so did Aristotle lykewise touching the ordering & gouerning of common weales &c. but they are but mere words , and remayne wordes whereof nothyng followeth . Afterwarde when they sawe they could not preuaile , they were desirous to helpe the matter with other lawes and deuises , and sayd , would to God we had taken this way first , beyng wyse too late .

Therefore the stories aswel of the Gentiles as of the Iewes teach vs , that men beyond their appointed stente & boundes can doo nothing , The doctrine comming by histories . whether they be wise or foolishe , but the stories of the Iewes were donne in the worde of God , and teach vs that all thinges are donne by Gods ordinance , and therefore it is good for vs to sticke to them . Otherwise the storyes of the Gentiles are as great and wonderful as they , but donne beside the word of God.

For who knoweth what is good for man liuing in the dayes of his vaine lyfe , which is but a shadow ? Or who will tell a man , what shall happen after him vnder the Sonne ?

THat is , no man knoweth what is good for him in this lyfe . They know not how to enioye their goodes , No man knoweth what is expedient for him in thys lyfe . nor howe to settle and quiet their mynde . Mens deuises are variable . One séeketh for rule , another for riches , and yet they know not , whether they shal haue . They enioy neither the thinges they haue , nor those they wishe . Onelye they desyre that commoditie and felicitie , that they neyther haue nor sée . This is a generall conclusion vpon al men . None knoweth what is méete and conuenient for him . So Cicero and Demosthenes , when they had written much of a common weale , and would haue set the same forward with their deuises , they most vnluckelie gouerned the same . The monkes also and Papistes would rule al the worlde , & lo they seduce it , & drowne it in greuous daungers & déepe darknes .

Or who shall tell a man what shall happen . &c.

The successe of thinges is not in our power . HE speaketh not of that that shal happen after this lyfe , but what is lyke shortly after to follow the vse of thinges present . There no man knoweth what is to come , whether Antony shall lyue or not , whether Brutus and Callius shal haue the victorie or not , when Iulius came to be Emperour , he deuised how to establish and make sure the kingdome to him and his , but he perished in the myddest of his cogitations , why then so trouble we our selues with such thoughtes , seing thinges to come be at no tyme in our appointing and power ? Let vs therefore be content with things present , and commit our selues to the handes of God , who alone hath knowen , and doth knowe to rule and gouerne both things passed , and thinges to come .

The Seuenth Chapter .

A good name is more worth then a precious oyntement , and the day of death is better then the daye of byrth .

THis place séemeth harde because of the ignoraunce of the Hebrewe tounge , Consolations and exhortations , entermedled in the accompte of vanities . which hath her figures that can not be vnderstanded but after the vse of the tounge : and it séemeth no maner of way to agrée with the thinges that are gonne before . Me thinketh that this is the summe and meaning of the place , that Salomon will comfort men that are impatient in these vaine deuises , as hetherto he hath done after he hath recited a sort of worldly vanities , to intermire some consolation and exhortation to the feare of God , that our hart might reare it selfe vp vnto God to harken to his worde , and not to be to swift of our toung . &c. So here againe he intermedleth a certaine exhortation after his rehersed Roll , meaning afterward to returne to his Roll agayne .

An exhortation to patience . Let this place therfore serue for a place of exhortation or consolation for the impatient man , inserted and set in the mydle of the rehersall of vaine desyres and deuises . For in this life the hart of man findeth nothing but offences , and impatiencie specially those that are good men , because as he sayd before : He that ioyneth knoledge to him selfe , ioyneth to labour . He that heareth and séeth many thinges , hath occasion to take much indignation , and sorrow , Because he séeth and findeth that it vexeth his hart . Looke vpon Timon who did degenerate into a beast , and became a manhater , and enemye of mankinde , after he perceaued he had nothing but enuye and persecution , for the greate benefites he bestowed vpon his countrye men . The lyke might happen againe to an other , séeing of all his labour and trauell , he reapeth naught but vnkindenes . For his harte may be so broken , that he he will leaue of and trauell no more .

These thinges Salomon speaketh of good men which desire the all thinges should doo well . Many wearyed with the malice and ingratitude of men , leaue their vocation . Such as are magistrates & gouernours ouer housholdes , not of fooles which regarde not wisedome , nor care not how the world goeth . For they that are gouernours of the common weale and Rulers of families fynde great deceite & falshode in men . This thinge hath frayed many men from intermedling with publyke Offices , So that olde man in Terence counted it an happy thing to be without a wyfe . An other againe sayd : I haue maried a wife , what misery haue I founde therein , children come , cares encrease . &c. Mans mynde is offended with all these things , vnlesse it be armed aforehand with the worde of God . Therfore they that saw these things , sayd : He lyueth well that liueth close and hid . &c. But Christians must be exhorted to liue in the middle of these troubles , to marry wiues , to rule their familie . &c. And if their purposes shall be interrupted through the naughtines of man , to take it patiently , and not to leaue of a good worke . Forsake not thy standing , but abide in it . Be not discouraged with sorrow or impatience , nor ouercommed of anger . This is therefore a ioyfull & very godly exhortation , but such as none géeueth eare to , but only the true Christians .

A good name is not gotten , but with great labour , and bearing of many troubles . He beginneth this consolation with a prouerbe , saying : Better is a good name . &c. after his accustomed maner : for Salomon is full of prouerbes . This is it he meaneth : I haue now rehearsed so many vanities in mans lyfe , that a man might despaire & wishe rather to die , than to sée & suffer so many miseries & calamities , or els to geue ouer all paines taking , and to doe nothing : but not so , geue not ouer , but holde on . Fare not as one that looketh for no name & fame : thinke that thou shalt purchase thy self a name , if thou continue in thy standing , whether thou be publike or priuate person . Beholde what a sluggishe life they leade , which liue for themselues alone . Therfore be not ouercomen of these aduersities but stand against them . For it is better thou prooue a man of great name , an example to other , or commoditie to thy selfe , then to be an idle & singgishe drone , profitable to no body : for a good name happeneth not to idle persons & sluggards , but to stoute and couragious men : Such as be couragious & wrestle , thorow . S. Hierom reprehended . &c. S. Hierome , because he would seeme to flie the worlde and company of people , fled from Rome and came to Bethlehem , because he would liue here a solitary man , and yet he was desirous of a name , but his hart was not firme & strong inough . For he was very impatient , and had nothing lesse then a manly courage . A good name compared to an odorifecous oyntment .

He saith therefore that a good name is better then a precious oyntment . Name in this place againe signifieth fame . And this prouerbe must be vnderstoode after the vse of thinges in Iury. . In this kyngdome onely groweth that precious oyntment called Balsamum , or balme . And oyntmentes among this people were esteemed for the precioust thinges of the kingdome , as we may see in the bookes of the kynges . Wherfore this was a fit & apte prouerbe among the Iewes , but not among other nations , with whom perhaps precious stones are in more price . This is therfore a metaphore . As a precious odour and smell delighteth the nose , so doth a good name delight the spiritual smell and fauour . This metaphore S. Paule commendeth 2. Corinth. 2. saying : We be the sweete sauour of Christ &c. For Paule was a good teacher , and sincere preacher , and in his conuersation faultles .

The meaning of this place . The meaning therfore of this place is : Be not ouercommed of anger . As I haue taught thée to stand in feare before God , so I teach thee to continue in good workes before men . For what though some be offended and enuy at thy labours ? continue thou still on , and the good sauour and good name , thou shalt get therby , shall allure thee more to apply & follow thy labour .

Better is the day of death , then the day of byrth .

An exhortation to beare patiently the incommodities of this life . I Thinke this also is spoken prouerbially . It séemeth to taste of gentilitie , & the fleshe , to preferre death before lyfe . But he speaketh not simply of lyfe and death , but of such thinges as are to be done , and are done euen of the wysest men . Shew me a man in office , or ruler of a house and familie , and let him say , if it were better to wishe death , then to liue in so many daungers and toyles ? Salomon therefore compareth this life to himselfe , and not to the lyfe to come , & saith : If we shall consider the lyfe of man , then it is true that the day of death is better then the day of byrth . For what greater euil can happen to a man , then that those which are in office , and doe all they can with all their hart for the behoofe of the common weale , and suffer whatsoeuer thinges for the common weales sake , yet at the length finde nothing but all kynde of ingratefulnes , contempt , losse , banishment . &c.

Thus the texte is not simply to be vnderstanded as it soundeth , that he speaketh not of Gods workes , nor of the lyfe that is after this lyfe , but of worldly matters as we vse and handle them , whereof we receaue nothing but occasions of anger & impatiencie . For the day of our byrth bringeth vs into these miseries , & death deliuereth vs from them . Mans byrth is a good thyng , and a creature of God : neyther doth Salomon speake thereof , but of the vse of it . For as my natiuitie is the creature of God , and as I vse it , they are thinges different . We of our natiuitie haue nothing but cares : not through our natiuities default , but through our own , and by reason of the naughtines of the worlde , which abuseth the creatures of God . Euen so our lyfe , as it is the creature of God , belongeth not to this booke . For of it to say , death were better then it were a most impious thing , considering God hath made vs men , and would haue vs to liue . This therefore is but an exhortation , that we shoulde not dispayre : but be of good courage , to beare out these misfortunes , euen as he should say : Suffer , beare , yelde not to these aduersities , but rather resiste and withstand them .

It is better to goe into a house of mourning , then into a house of feasting . For there is the ende of all men .

Suffrings are instructinges . THis is spoken by way of a sentence . For of these two prouerbes , he maketh his sentences & exhortations . A foole would affirme the contrary . Busye not thy selfe with mourning , and meddle not with any heauynes of lyfe ( as Hierome followed the single lyfe for a pleasaunt thinge ) but Salomon sayth otherwise , to beare the crosse and to goe into the mourning house is better . For in this house we beholde what the ende is of all men , and of the world . All thinges are full of gréefe and sorowe , as well in publycke gouernment as priuate regiment , but it is better to beare this crosse , then to flye it . Trouble bringeth vnderstanding . For he that is occupyed in mourninge and mortification , acquainteth him selfe to dye , he desyreth to liue no longer , but dyeth with a good will . He that is not acquainted herewith , but will alwayes be at feastes , without the crosse , his mynde is not enured , and he dyeth with great sorowe and standeth in extreme daunger . But he that is occupied and enured and exercised herewith , he can well awaye with it . Such a one will be a man .

He sayth therefore : Aduersitie must be suffred wyth good courage , and petition and seeking of gods helpe . although the foole doth and desireth the contrary hereof , yet leaue not thou of thy holde , content thy self although thou hast more trouble then ioy . It is better to beare out misfortunes then to yelde to them . For in that thou suffrest them , thou shalt get the a good name for it shall be sayd : this is a stoute & valyaunt man , he hath stand fast in the middell of aduersities . This fellow is able to vanquish all the assaultes of the worlde and the dyuell . For in the mydle of these myschiefes , man learneth to contemne them as Ouyde sayth : That that thou canst not beare , if thou vse thee to it , thou shalt beare , & away with it well inough . Euen as the woman that dranke poyson dyed not of it , because she vsed to drinke it . And as the prouerbe sayth : knowen mischiefes are best . We must not therefore so flye , and abhorre aduersities , considering we know that the ende of all men is to haue enuye , flaunder , myseryes and death . Therefore if thou wilt wade through them all , thou must learne these things by continuall vse . Such griefes come vpon fooles vnlooked for , but to the Godly by reason of long vse they séeme light , as vnto whom this worlde is counted but as donge , and death séemeth pleasaunt . And in that they lyue , they lyue onely for gods sake , which will haue them so to lyue .

And the liuing shal lay it to his hart

THe lyuing is he that liueth in wealth and pleasure . The naturall lyfe , What this phrase , to liue , meaneth among that Hebrwes the Hebrewes commonly call the soule , and the vsuall and pleasaunt lyfe , they call to liue . He truely expresseth what the experience of aduersitie doth , namely that he that lyueth in pleasure , layeth it to his hart , that is , that he is compelled in mynde or harte , to learne by such aduersities . And he that wil not suffer aduersitie learneth nothing , and so remayneth still a foole .

Anger is better then laughter , for by a sad looke , the harte is made better .

THis is all one saying with that afore . Why sadnes is preferred before laughter : for the mynde of man ryoteth in prosperitie . But how agreeth this with that he sayd afore ? We must not be angry , but reioyce in all our labor . And here he saith anger is better then laughter ? I aunswere . He speaketh rather of sadnes then anger , not that foolish sadnes which men counterfet . But euen as he speaketh of the house of mourning , so he speaketh of anger , so that anger is a kinde of sadnes , or gréefe , that causeth a kinde of heauynes , as when it was tolde Dauid that all the kinges children were slayne , he fell sadd . There is the same worde , that is in this place , which surely can not there signifie anger , but heauynes , so that it is all one with that we say in the Dutch tounge . He was abashed and much troubled . Aduersities dusken the countenance , and make it heuye . So he that is in office publicke , or pryuate , Such a one can leaue his laughing , so that he be a good man and will doo his duetye truely , there shall he finde such gréefe , that he shall be compelled to saye . The deuyll be a burrow master or gouernour , for there is nothing but more sorow & trouble in it .

Such sorowes cause sadnes in the countenaunce of those men as wish all thinges well , in so much that they thus reason and thinke : cease of , geue ouer , thou nothing preuailest , but gettest thy selfe griefe and enuie . Here Salomon withstandeth these thinges , counselleth , and warneth thée , saying : yelde not , but goe thorough with it . For it is better thou take indignation & be sad , that thou must bite away the same laughing , that thou shewe heauines in thy countenaunce and behauiour , and that thou be compelled to shewe it ( namely by reason of griefe ) then to laugh . The reason is :

Because thorough a sadde countenaunce , the hart is made better .

THis may be vnderstanded two wayes : first , through a sad countenaunce , With grauitie men are amended , wyth leuitie they are offended . the hart , to say , of others is amended . So Paule in a Byshop requireth grauitie in manners and conuersation , that he offend not men by reason of lightnes . &c. So Salomon would haue him that is in auctoritie , to reioyce in hart , but to shew himselfe graue outwardly , that other might thereby be amended . For if a man behaue himself in such wise , that his hart be meary , and his countenaunce graue , so that he shew no lightnes in his apparell and gesture , him will other feare and reuerence , and his familie will be of no dissolute demeanour .

Secondly it may thus be expounded . A man may be meary at hart , & yet graue in countenaunce . In an heauy countenaunce the hart goeth well , that is , there is no cause , but the hart may be meary , although the countenaunce outwardly be heauy , so that the meaning may be thus : It is better to leade a graue and seuere lyfe , them a lyght and dissolute . The Hebrewes call laughing such a kynde of lyfe as our Papistes lead , which liue most dissolutely , contemning and deriding all thinges . And thys meaning pleaseth me better , then that whereby it is thought that the hart of a foole or godles body can be corrected by any mans sadnes or grauitie . It may séeme that a wicked body feareth the grauitie of an other , but his hart is all one still .

A meane must bee kept betweene myrth and sadnes . I take this saying therfore to be vnderstanded of thine owne hart , that in the middle of troubles it may be good . It is an Hebrew phrase , a good hart , for a pleasaunt and meary hart . And Salomon speaketh after this sort to dyrect his hearer to the marke of his meaning , that is , to teach them to be meary , howsoeuer the world goeth . But where before he sayd : It is good to reioyce . &c. here he séemeth to affirme a contrary : Sadnes is better then laughter . Surely these two séeme not to agrée : but godly matters are alwayes difficulte , they are alwayes wrested to a contrary sence . If we teach that nothing iustifieth but onely faith , then the wicked neglecte all good works . Againe : if we teach , that faith must be declared by workes , then they attribute iustification to workes . A foole alway swerueth too much on one side . So hard a thyng it is to kéepe the highe way . So here Salomon requireth neither sadnes alone , nor mirth alone , but will haue a meane kept betwéene them bothe . The mynde must be meary , at libertie settled , bearing it selfe euen in worldly matters , betyde whatsoeuer , aduersitie or prosperitie .

In the sadnes of the countenaunce . &c.

AS if he should say : I distinguishe betwéene sadnes of countenaunce , and sadnes of hart . I will haue all men meary in hart inwardly : for it can not be , but outwardly some sadnes will happen . As the Apostle saith 2. Cor. 6. As sad , and alwayes meary . &c. so that the one must be referred to the outward sadnes , the other to inward .

The hart of the wise is in the house of mourning , but the hart of fooles is in the house of myrth .

ALl these things seeme contrary to that he hath sayd before , except we make a difference betwene these two , the inward myrth and the outward , and inward sadnes and outward . He contynueth on in conforting & exhorting , saying : follow not those fooles , which chaunge their mindes with euery chaunge of thinges , & in hart cleaue to them , they be meary in prosperitie , but when aduersitie commeth , they mourne and are sad .

In the house of mourning .

Fooles geue themselues to myrth , but wyse men study how to auoyde aduersitie . THe Hebrewes call a house , not that building onely which is made of tymber and stone , but what place so euer any thing is donne in . So with their Grammarians , euery letter is a house of words that beginneth with the same letter . But why is the hart of the wise in the house of mourning ? Because wise men are not ouercomed of aduersitie , neither chaunge with euery alteration . Fooles follow outward myrth , and flye aduersytie , a most troublesome kinde of men , taking many things in hande with great rashenes and feruencie , and when neuer so lytle trouble appeareth , geue ouer . Where things succede with them , they goe through the stiche with it , where not , their hart is in their hose , and away they runne ? Wherfore they are neyther good to beare office publicke , nor yet to haue any priuate regiment , forasmuch as in no kind of life , men can lyue without incommoditye and griefes . But the valyant mynde & harte of the wise beareth out all bruntes , and passeth through the pikes of all aduersitie . It is to be noted where he sayth : the hart of the wise , and the hart of the foole . For he iudgeth according to affections , & not the thinges their selues . The hart of the foole looketh alway to myrth & pleasure , the harte of the wise to aduersitye and myshap : notwithstanding the wyse man many tymes hath prosperitie , and the foole aduersitye . Therefore these are confirmations and exhortations of good men .

It is better to heare the rebuke of wise men then the song of fooles . For the laughing of fooles is lyke the cracking of thorns vnder a pot . This also is vanitye .

HE calleth the opinions of fooles , The rebukes of the wyse must be patiently borne . a song , by a trimme figure . Neyther must it be transferred or vnderstanded of Musicke , no more then that which goeth before of outward banquetting , but of the whole conuersation of mans lyfe , after the maner of the Hebrewes , & according to their figure . And rebukes are doctrines and exhortations towching thinges to be donne . This therfore he sayth ▪ Although thou séeme to preuaile nothing , yet must thou goe forward with that thou hast in hand , & not cease from rebuking , although fooles will geue no eare : to the which thinge Paule . 2. Timoth. 4. thus vttered : Reproue , rebuke , be instant in season , & out of season . I haue taught and doe teach that this worlde is vayne , and that thinges can not be ordered after our counsels and deuyse . &c. When a foole heareth these rebukes , he draweth them an other way . Let vs then doe nothing sayth he . But we must not cease for all this , neyther from doing , nor from rebuking of vanities , neyther from teaching and preaching , howsoeuer we séeme to be contented , but must burst through all impediments and rebuke the vngodly . If I should haue left of preaching of the worde , because I see small fruite of the worde but amonge a very fewe , & great peruersenes and ingratitude of all the worlde , I should long sythens haue helde my peace . But God doth wysely which letteth vs not sée or perceaue such things before we are in the middle of our course , when we can not come back agayne . And much better it is to be enuyed with these euils , then to leaue of . Therefore it is more profitable to heare the rebukes of the wyse , which wishe vs well , then the singing of fooles : that is those thinges which the fleshe heareth willingly , and which are pleasant to fooles . For onelye they desyre of vs , to speake to them all thinges that may please them . To be breefe , Salomon treateth with vs to this ende , that we should not waxe ere the slacker , or cease from doing , through occasion of this foresayde doctrine .

For lyke as the cracking of thornes vnder a pot , so is the laughing of a foole .

LAughing signifieth the whole lyfe of a foole , wherein he delighteth , What laughing meaneth . but it is but an outwarde visure of myrth , no true Ioye of the harte . But there is a merueilous lykenes betwene the laughing of fooles , & cracking of thornes . The Iewes abound in similitudes , which they take from thinges among them . For they were still occupied in baking and keeping of ●ier by reason of their continuall washinges and Sacrifices &c. For their priests were very butchers and Cookes . Hereof sprang that prouerbe of the cracking of thornes in the fyre , both here and in the Psalmes . This séemeth to vs an harde thing , because it agréeth not with our vsage , euen as our prouerbes seeme harde to them , as when we saye . Copper money , copper soule masse , although it be in vse with vs , and taken from our religion , yet woulde not they at all vnderstand it .

Therfore all this place almost , is as a certeine allegory taken from the fier of thornes , which is a fier by and by , and ful of crackling , but is soone done . There is more flame and blase in it then fier . It threateneth a great fier , but as soone as the blase and sounde is done , the fier is out . So in the Psalme : They are extinct as the fier among the thornes . And Virgil in the third booke of his Georgikes : As sometime a great fier in the stubble without any force , maketh great adoe . &c. Therfore the fier of bryers or thornes , geueth no heat , it pearceth not , and yet it hath a greater shew then a fier of coales , which hath not much blase in it , but very great heate . So the myrth of fooles hath a shewe as though it woulde endure continually , and to haue as much force in it , as it hath flame : but there is nothing lesse , because they ioy but for a season : for when aduersities come , they are dashed , and all thinges lye in dispayre . Thus I thinke the sentence is cleare , and very wel agréeing with that which goeth before , and that which followeth .

This also is a vanitie .

BEcause after the ende of myrth , griefe and trouble remaineth in the mynde . After this sort is all carnall myrth , it endeth in trouble , and leaueth behinde it a king stinges .

For a sclaunderer troubleth a wyse man , and destroyeth a liberall or bountifull hart .

THis also serueth for a place of consolation . A comfort the we ought not to be wearied with the sclaunders & vngratefulnes of men . This is spoken by way of concession or graunt : that is , it may come to passe that a sclaunderer may trouble a wise man , and destroy the hart of the gifte ( for so it is in the Hebrew ) that is , the bountifull and liberall hart . For where a wyse man goeth about by his counsell to prouide the best he can for the worlde , and doth all thinges very well : yet fooles speake the worste they can of him , & he hath nothing but vnkindenes for his paines . The histories both of the Gentiles and of the Iewes declare the same , yea dayly experience . Thus Antiochus filthily put to death a man that had done very much for him , hauing first slaine his two children before his face . This verely was the rewarde that he had for his good desertes . Iustinian the Emperour most vniustly slew Bellisarius a very good man and a wyse . All writinges are full of like histories .

Wherfore he that will couet to beare rule eyther in the common weale , or in the house , must looke to lose his benefite , as well as God that loseth his benefite of the sonne , & all other his giftes vpon vnkynde and wicked persons . Math. 5. So sclaunder destroyeth a liberall hart , in so much that impatiencie causeth him to thynke to leaue of his doing , and maketh hym through ingratitude to become a foole , vnles his hart be instructed in the worde of God . Thus wise men sometyme doe , as Hierome saith : Patience oftentimes offended , rageth . And man can doe none other , but God can . God hath geuen the sonne , kingdomes , and principalities to wicked men . &c. What doe they agayne ? how requite they him ? They crucifie hys sonne . Here is the thankes he hath . This can he suffer , but men can not . For it happeneth to them as Salomon here sayth : Sclaunder troubleth the wyse man , & destroyeth a liberall hart . But be not thou ouercommed of ill , but hold on : For :

The ende of a matter is better then the beginning .

THat is , perseueraunce to the ende getteth the crowne . We must continue to the ende , & bea●e out all aduersitie . Waite for the end : and it consisteth not in the beginning but in continuance to the very ende . It is much better to attaine to the ende , then to geue the onset . For no man shall haue praise before his last day . Not he that beginneth , but he that holdeth on shall be safe . That I speake in matters of religion , the same is to be sayd of all other thinges , according to that common saying : A hott beginning , a warme middle , and a colde ending : So doth it lie euen among the ashes . We Germaines specially are reprooued for thys faulte , because we are desirous of new-fanglednes . We take many thinges in hand , we goe forwarde , and continue in none , and specially this falleth out wyth vs in doctrine , where euery day we embrace straunge opinions . But this is the inconstancie of mans hart . Therfore we must not thinke so much of the begynning as of the ende . Wherefore see that thou hold on : thy wisedome shall be sclaundered , thou shalt finde ingratitude , men shal forget thy benefites & good desertes , they shall backbyte thy counsels and deuises , & requite thée euill for good . Wherin , if thou be a shrumpe and white lyvered , thou shalt geue ouer . But goe thou on couragiously , holde out , for God at length shall geeue fruite and encrease to thy labour .

The Patient in spirite is better then the high minded .

HE continueth still in his exhortation . In mans affayrs it is alwaies required to consider the ende . Hastines must be auoyded . To this purpose the proude mynde is not best , which by & by is chaunged and will haue all thinges done at once , and vppon the head & spur , but the méeke sprited , which by patience and bearing can ouercome all impedimentes , that lye in his way , which thing we are taught by these sayings of the wise . Make not to much haste . Suffer and endure . &c.

Be not hastyly angry in thy mynde , for anger resteth in the bosome of fooles .

THis is a copiousnes of Salomon exhorting vs to holde one in the we haue begonne , Anger must be brydled . howsoeuer our deuises goe not forward . He speaketh of the anger of the mynde as before he spake of outward anger . Be not caryed away hedlong with anger , although occasions of anger happen , Let fooles be angrye Fooles haue anger both in hart and outwardly . But kéep thou thy minde meary , though outwardly thou séeme seuere .

¶ Anger resteth in the bosome of fooles .

THis is an hebrewe phrase , which we thus vtter in Dutch : Anger is proper vnto fooles , that is , they will easely or sone be angry .

¶ Saye not thou , why is it that the daies of olde time were better then these ? For thou doost not enquyre wysely of this thinge .

The dayes are alwayes 〈◊〉 , and the worlde set on naughti●●● . THis thing the harte of man goeth about to searche when it séeth the vnkindnes of the worlde , It is worse then euer it was before . Say not thou so , for this is no wise question or demaunde . Thus vse olde men to say : When I was a boye , all thinges were better then they be now , as sayth the Poet : A prayser of the tyme passed . But Salomon saith it is false . It went not well to worke . For the reason why thou dyddest not sée it , nor perceaue it before now is , for that as our yeares increase , so experience of thinges , and occasions of anger increase . For a chylde careth not , nor is not enuyed , though one man deceaue an other or kill an other &c. but holdeth on his playe , rideth vp and downe , hunteth and thinketh it a great fault , for one to steale an others ball or bowle away , then he is angrye . But when he commeth to kéepe house , there he findeth gréefe , vntrustines of his seruauntes , their if his horse breake his legg , and his oxe be not well fatted , he is angry in déede .

Therfore the world was alway naught , but we were not alwayes in the world , nor be not . When we were children , we felt no trouble , we were in a quieter kinde of lyfe , but the worlde was alwayes lyke it selfe . This in déede is true , that naughtines bursteth out in one age more then an other , but this commenth so to passe , because there are many tymes greater occasions and chaunces thereof then at other . But the naughtines of the worlde is alwayes one . Iulius Caesar , made all the world to shake , because occasion and time serued him , which occasion , if Esau or Absolon had had , they would haue done the lyke . Therfore the same naughtines is alwayes in the worlde . Wherefore see thou settle and quiet thy minde that thou be not angry , when thou séest these euils . It is not in thée to alter the worlde , but take thou héede , that thou be not altered into an other man .

Wysedome is good with an inheritaunce , and excellent to them that see the sonne . For wisedome defendeth , and so doth money . But wisedome is much better , for it geueth life to him that hath it in possession

We must discharge the duties of our vocation , and commit the successe vnto God. SAlomon laboureth chiefly here , to improue that doltishnes that some alledge when they heare religion taught . If ( say they ) all our indeuour and studyes be condemned , then let vs doe nothing , let vs sit still lyke sluggardes . But Salomon replyeth saying : I condemne not riches , neyther allow I sluggishnes , yea I allow both riches & wysedome , but I preferre wysedome before riches , because shée geueth lyfe vnto man . Howbeit mens deuises in compassing of riches & other things I condemne . Neyther be thou ( say I ) too busy , nor too idle , neyther be thou a foole , nor yet wise : Nether preuaileth , that is , bring not thine owne fetches & forecasts , nor follow them not in getting of riches , or wysedome , but haue a care to that , that God would haue cared for , & cast away thine owne deuises which are naught but vanitie . For the wysedome of God is not set before thée to the end thou shouldst doe after thine owne wysedome , but looke vp into heauen , that God may worke these righteousnesses and wisedomes . &c. Thus therefore he both condemneth mans deuyses in compassing whatsoeuer thinges : and yet , he exhorteth them to be doing forthwyth in ruling and gouerning of thinges , and to wayte for Gods ayde and helping hand , where they perceaue they succeede not &c. For if thou wylt follow and set forward thine owne deuises , thou shalt receiue naught but vanity and trouble of mynde . &c.

Wisdome with inheritaunce is better then they that see the Sunne .

TO sée the sunne , Wysedome must be preferred before riches . is to be meary & reioyce in this lyfe , or to liue pleasauntly . This he meaneth : wisedome with inheritaunce passeth all the pleasaunt lyfe in the worlde . And he maketh a comparison : wisedome defendeth , and so doth money , as we say : Goods doe encourage , that is , they that haue riches , haue trust , they that haue wisdome haue trust ( these be things graunted ) but yet make I a difference betwene them . For herein wisedomo passeth riches or money , that wisedome bringeth lyfe to the owner . This is not money able to doe , it neither kéepeth lyfe , nor deliuereth from death . This he saith , because he woulde not séeme vtterly to condemne riches , but onlye the abuse of them . Then he preferreth wisedome , because it saueth the owners life .

Beholde the workes of God . Who can make straight , that he hath made crooked ?

Mens affayres can not alway be redressed by our deuyses . HE concludeth all this place , which he tooke in hand for the comfortyng of impatient and angry men , with a trimme sentence . Why saith he , art thou angry ? why art thou so impatient with ingratefull men ? Beholde the workes of God , how no man can make that straight , that he hath made crooked , let this comfort thée . For by this argument thou mayst know that God gouerneth all thinges , and that it is not required of thée that all men should be good and kynde , nor is not in thy power to make them so . Therefore be content , and let it goe as it listeth . It is not in my power to straighten things crooked . I benefite many , and I receiue reproche and vnkyndnes for my labour . This is no maruaile , nor any newes . For vnles god geue man an vnderstanding and kynde hart , thou shalt lose all thy good turnes . Therfore this place hath in it singular good doctrine : that it is mans arbitrement to make the hart of man straight , or to correcte any kinde of griefe . Thou mayst in déede teach & admonishe men . &c. But none but god can amende it . To know this is the onely remedy against such ingratitude and sclaunders . Wherefore , when thy rebuke and instruction helpeth not , take Paules rule : A man that is an heretike , after once or twise admonishing auoyde . When thou hast done thy part , God will doe his . For not to leaue of before thou haddest corrected such things , were to place thy selfe in Gods roome , which were openly to be mad . Therfore :

Vse well the tyme of prosperitie , and remember the day of misfortune . For God hath made this as well as that , so that man can finde nothing after hym .

THis is the other part of his sentence . Thus shalt thou doe : It fareth well wyth no man alwayes . If thou haue wealth , be meary , and vse it as thou hast it : Lay thy cares aside and thy deuises , moderate thine affections . Let God be thy wisedome , commit vnto hym bothe thinges past and thinges to come : And so reioyce presently , that thou also remember aduersitie . That is , so frame thy selfe , that thou mayst also be sad . Enioy the things present , but so as thou put not thy confidence in them , that they shall alway indure . Be not careles , alwayes looking on prosperity , but prepared also for aduersitie , bearing a stedfast mynde and an vpryght betweene both states . Thus he putteth away the affection and affiaunce of fooles , which are drowned in ioyes present , as though they woulde alwayes continue . We must so ioy , that we be not drowned therein , but kéepe a parte of our hart for God , wherewith we may also suffer aduersitie . So shall it come to passe , that mischiefes forséene , shal lesse disquiet vs .

For as God made this , so made hee that also , after his manner and custome .

HE fetcheth all our cogitations to god , and pulleth them from the things of this worlde . We must take prosperitie and aduersitie bothe in good worth God ( saith he ) made all these thinges , the good day aswell as the badde : he ioyneth the good lucke by the euill , and that after his vsage & custome , ( where againe there is an hebrew phrase in this worde Dabar , as was before in the third chapiter , and in the Psalme , according to the order of Melchisedech ) that is , as it is written and sayd of hym , according to his manner , as he was wonte : this consider thou , then shalt thou easely ouercome all temptations . But we are eyther drowned altogether in prosperitie or aduersitie . But when the godly sée the entercourse of good and euill , they saye , thys is Gods order or vsage , and are ouercommed of neyther .

That man can finde nothing after hym .

THat is , that he may be taught , All thinges are appointed of god . that he can haue no more prosperitie then God will geue him , although he séeke it . Man séeketh further then God appointeth , but he findeth not . God hath geuen thée myrth , and thou séekest more myrth , but thou shalt not finde it . For no man is able to add any thing vnto Gods workes When our Lorde hath made an ende , then canst thou add nothinge to it . When the hart is meary , it can not be sory , and contrarywise . God so appointeth all thinges , that thou maist learne to be content with that that he sendeth , and to vse it so moderately that our ioy may bée in the Lorde .

I haue seene all thinges in the daies of uanitie , there is a iust man that perisheth in his Iustice & a wicked man that contynueth long in his naughtines .

He returneth to hys roll of vanities . NOw hauing ended his exhortations and consolations , he returneth to his Roll , looking round about him . When I had vewed and considered ( sayth he ) all thinges , among other vanities , came this also to be rehearsed .

There is a iust man & he perisheth .

We must not be too precise in executing iustice . HEre againe we must so marke Salomon , that we thinke him not to speake of Gods iustice , or of the iustice of fayth , but of ciuill iustice , so that by a iust man , must be vnderstanded an exactor of iustice , He that will make the people honest . Such as is a man in office , or master of a familie . I saw sayth he , a iust man that had notable lawes & ordinaunces , which when he beganne to vrge , and to exacte them all to the vttermost , he nothing preuayled , but all went backwarde . Much lyke a rertaine foole which bowing and crooking him selfe against the Sunne , founde faulte that his shadow was crooked , and yet woulde not lifte vp himself . Such be we lyke . We sée a mote in our neighbours eye , but the beame in our owne eyes we consider not . To be short , Extreame lawe or right , is extreame iniury . He that will right all thinges perfectly eyther in ciuell affayres or domesticall , shall haue much labour and littell profit . On the contrary syde , an other wil doe nothing , careth not for the executing of iustice , neyther doth any good . But a man must neither be wyse , nor a foole , neyther iust nor wicked . What then must me doo ? This shall be a meane .

Be not iust ouermuch , neither make thy self ouerwise , least thou perish . Be not ouermuch wycked , neyther be thou foolish , least thou dye before thy tyme .

What it is to be too righteous . THat is let goe all extremitie of ryght . Measure thy selfe by thine owne foote and singe Knowe thy felfe . Then shalte thou finde in thine owne bosome a long roll of vyces and shalt say : Behold I my selfe am yet vniust , & yet suffred of God and not driuen out from amonge men . Why then am I so hasty , to exact of other so rigorously that I my selfe perfourme not ? This is to be too iust . The world wil not away with this . Obserue therefore the lawes , teaching and preaching , and giue thankes to God , if at any tyme thy family , or hearers confesse thy lawes to be right & holy , although they perfourme them not , according to the prescript . So art thou in déede a iust and a wise man . But then art thou too wyse & too iust , when in authoritie , or in thyne owne house , thou hast good lawes , and wilt haue them so straightly vrged and folowed that thou wilt not haue one Iote of them broken . For this is Extreame right , extreame rigour .

A wyse Magistrate , and householder must make a difference betwéene the goodnes of lawes , and the obedience of Subiectes . We must vse moderation in gouernance rather the●● rigour . It is better we beare and suffer a little rebellion , then the whole common weale should perish , as commeth to passe where there are such seuere Exactours of lawes . Therefore lawes must be vrged and set forward , as thinges will beare , & not farther . Thus doe Phisicians also , they iudge not , nor heale not dyseases , according to the prescript of their bookes onely , but many tymes are compelled to take an other way according to the quantitie of the bodyes they haue in cure . So mens myndes are so diuersly affectioned , that many tymes lawes must be moderated . To this purpose we haue neede of most wise men , whereof there are but fewe in the worlde . Therefore we should choose all Magistrates and howseholders lyke vnto Dauid , Abraham , Salomon , Iosua , and such like , if they could be had , which could vse lawes aright . So expedient it were to haue the common weale well gouerned .

¶ Be not thou too wicked . &c.

THis is the other parte of the conclusion . Sée the as thou art not too iust , so thou also be not to wicked , Some things must be winked at in gouernaunce , and yet must not gouernance through negligence be corrupted . that is that thou contemne and neglect not all gouernment geuen thee in charge , and that thou suffer not all things to runne to hauock . It is good to dissemble some thinges , but not to neglect all thinges . If thy wysedome procéede not , thou must not therefore rage in Ire and desyre of reuenge . Againe , giue not thy selfe to Idlenes , as one that careth not which ende goe forwarde . Doo not lyke the wicked seruaunt , that hid his tallent in the grounde , and would not put it to vsaunce . Sée thou bée iust , & other with thée , set forward Godlynes , and continewe so doing , howsoeuer thinges fall out . Why so ? least thou perish , and dye not in thy tyme . For it is to be feared least thy Lorde come , and call thée to iudgement , as he did the rich mans sowle , in a night when he least thought of it .

This life is full of sinne & errours . If this were an heauenly and Angelicall lyfe , nothing should be done vniustly but this sinful nature can doe naught els but sin , and play the foole . He that knoweth not this , knoweth not the worlde as yet . We must imagine that we be here as it were in a shipwracke , or in the middle of a great fier , where we must labour to take some brandes away , séeing we can not st●nt , or put the fier cleane out .

Wherfore , if thou be an householder , As thou mayst , when thou canst not as thou wouldest . be content if thou canst pull but one out of the common fier of naughty men : If thou be a teacher of children , labour to teach and bring vp well , though it be but one . &c. If thou be a preacher of the Gospell , so preach , not as thou wouldest win all men vnto Christ ( for all wil not obey the gospell ) but if thou canst bring and conuerte but two or thrée soules , as it were smokye brands endes vnto Christ , geue God thanks : for we must not therfore geue ouer , because so fewe amende through preaching of the Gospell . But as Christ did , so doe thou . He deliuered his elect , the other he let alone . So did the Apostles : thou shalt be able to doe no better . Thou art a foole , if eyther thou presume to doe all thing , or contrariwyse , if thy doinges succéede not , despayrest of all thyng .

It is good for thee to take holde of this , and not to let that goe out of thy hand : for he that feareth God , shall come forth with them all .

He speaketh of iustice to be vsed in gouernment . A Lyke sentence vseth Christ , Math 23. saying : These thinges it behoued you had done , and not haue omitted or left vndone the other . So here also he requireth bothe iustice , and not exacte iustice , so that thou shouldest be neyther too remisse , nor too precise . Sometimes dissemble the lawes & equitie , as though thou were wicked . Sometyme agayne , lay holde on the lawe , and shew thy selfe iust . But remember that Salomon speaketh not here of such iustice as is requyred of euery person , as was sayd before , but of ciuile and politike iustice , which is not before God , but in gouerning of others , and before the worlde . For in personall and particular iustice there can not be too much .

He that feareth God shall come forth of them all .

A rule to be obserued of gouernours of common weales . THat is , the feare of God shall iudge what is best in both to doe . If I feare the Lord , my hart sayth : oftentimes I haue lyued thus , and as yet I lyue filthely . Therefore I will vse compassion towarde those that offende . If I can kéepe them vnder by moderate discipline I will , if not , I will let them goe , till they incurre the daunger of the sworde . And if they escape all these , yet shall they not escape the iudgement of God . Thus he the feareth God walketh vprightly in these things , when he séeth he can not preuaile , he calleth vpon God . Wherfore doe that is thy duetie , admonishe , exhorte , cease not . He that will not harken vnto thée , shal fall into punishment , although thou punishe him not . There shall be one that will punishe him . As it chaunced of late to the Bowers , The seditious bowers An. 1525. who when they woulde not harken to our rebuking of them , were punished inough by others . &c.

Wisedome shall comfort the wyse man more then tenne myghty men in the Citie .

THis is a commendation of the wysedome he spake of before , Force without counsell falleth of his owne sway . that is to say , of iustice and equitie . Thinges are not preserued by force , but all things are done and procéede through wisedome , in the kingdome , in lawes , in administrations , in occupations . So we are made men , to doe all thinges by reason , and to preuaile more therby then all beastes , by their strength . Wysedome is the gouerner of common weales , and not lawes and power . Therfore , though lawes be neuer so well made , common weales neuer so well ordered and appointed , yet if wisdome lacke , all things goe backward . For when a wyse man maketh lawes , it is impossible that he can foresée all cases & circumstaunces . Wherfore many things are left to the order of those that execute lawes . So the lawyers call the Emperour a lyuely lawe , because he is set in place to moderate lawes , as he that sitteth at the charrette to rule it , & disposeth all things according to place , tyme , and persons . &c. For a foole doth more hurt by his precisenes in séeing lawes obserued , then a wise man doth in dissembling some lawes . All these thinges as yet are sayd by way of exhortation : Be not angry ( sayth he ) though thinges succéede not accordyng to thy desier . Let it suffise thée to kéepe lawes , so farforth as all thinges be not trod vnder foote . For this is the greatest wisedome , not to know what lawe and equitie is , but to know that wisedome is not followed nor obeyed in this worlde . This lyfe will not abyde to haue all thynges done right . The summe therefore of this place is , not to put any trust in our strength , but to rule by wisedome , which oftentymes kéepeth all things vpright in a kyngdome , where force and violence marreth all . Why so ?

Because there is no man on the earth that doth good and sinneth not .

MArke this alway , The best gouerners are sometyme deceaue● & faultye . the Salomon speaketh of things vnder the sunne , and of such thinges as may be donne . Neyther informeth he here mens consciences chieflie , but teacheth quietnes of mynde in difficulte matters of this world . Therfore he addeth expressely ( on the earth ) vnderstanding , worldly iustice , and such offences as we make one against the other as if he should say : Why goest thou about to haue all thinges donne straightly according to lawe ? It shall neuer be , that all thinges shall be aright . If thou wilt lyue in the common weale , thou muste winke at many thinges , thou must not knowe many thinges , to the ende thou mayst obserue some iustice .

Looke vpon thy selfe , and thou shalt sée how many tymes thy selfe doost vniustly , Against too seuere exactours of iustice . & so not without a cause offendest many . Therfore séeme not too iust , because thou sinnest and offendest in many ihinges . So Christ in the seuenth of Mathew sayth : Thou seest a mote in thy neighbours eye , and considerest not the beame in thine owne , although there he speaketh of heauenly iustice . If we would looke on our selues at home , them surely we should fynde these defectes that iustly offende others . This thing surely ought to admonish vs , not to be so seuere Iudges towarde others , nor to iust exactours of others Iustice . For hereof it commeth , that such rigorous exactours , are manye tymes most vitious men . They haue no affection of mercy and compassion , they are greuous and intollerable both toward them selues and others .

Gouerners must beare and winke at many thynges . Salomon therefore meaneth , that we should not be angrie though we sée things donne that offende vs . For we our selues alwayes doe not that we ought . At many thinges we must winke and beare with them . For as it is the propertie of the righteousnes of fayth and spirituall Iustice to beare with the weake , and gently to enfourme them , so it belongeth to ciuile iustice ( wherof he speaketh in this place ) to beare with others defaultes , so that there ought to be a mutuall bearing and suffring one with an other . Cicero in his booke of frendship , will haue nothing dissembled in frendeship . And Erasmus in his Moria , will haue all the faultes of our frendes corrected . There be also speculations of most passionate men . Fooles will gouerne the worlde with bookes , not perceauing how no man is able to perfourme that is prescribed . So the Stoikes fayned most foolishly a wyse man without sence , being themselues greuous to all men . It remayneth therefore that we winke and beare one with an other . For there is no man but offendeth , and doth that , that greueth an other .

Take not heede vnto euery worde that is spoken , least thou heare thy seuaunt curse thee . For thine owne hart knoweth , that thou thy selfe also hast often tymes spoken euill by other men .

EVen as I sayd to thée touching the experience of thine owne sight : so say I also touching the hearing of other men . In déede thy familye must be gouerned , and the wicked must be punished . If thou canst amend or redresse no farther let it alone . The wicked shall not goe vnpunished . For this is a true prouerbe or saying : thou doest not clerely runne from the hangman , for God is the hangeman him selfe .

Least thou perhappes here thy Seruaunt cursse thee .

We must not harken after euery mans talke . THere are some so curiouse in them selues , that they will hunte out all mens sayings and signes in so much that they will harken at the windowes , and péepe in at the creuesses of the walles to heare what euery body speaketh of them . To whom it iustly falleth out , to heare that of their owne familye that gréeueth them . Therefore if thou wilte geue eare to euery bodyes taulke , looke to heare euen thine owne householde to speake euill of thée . Yea perhappes when thou thinkest not of it . For as thou shalt trye and proue many thinges : so shalt thou heare many thinges that thou wouldest not , so that thou shalt not néede curiously to harken what euery body sayth . Neyther be thou therfore by and by angry , & take weapon in hand , but make light of them , considering that thy selfe also hast offended others in many thinges . If Iupiter shoulde throw foorth his thunderboltes , as often as men deserue them , he would in short space be left weapōles , as Horace sayth .

Therefore these two thinges are necessary in the gouernaunce of the world , Two thinges necessary in gouernement . The lawe maker , and the Qualifier of the lawe . The lawe maker to order and gouerne the comon weale by wholsome lawes : The Qualifier of the lawe to applye them rightly , and to vse them prudently , according to tyme , place , and persons , &c. And a Moderator of the lawe is more necessary in the comon weale , Moderation of lawes necessary in all gouernment . then a lawe maker , as we may sée by the example of our owne howses . A wyse housholder appointeth euery seruaunt his dutie , his tyme , and place to doe it in , moreouer he appoynteth meate , drynke , and clothing , for men seruaunts and mayde seruauntes . But it chaunceth that his seruaunt falleth sicke , Here the lawe must be broken , and tyme must be serued . He will not require his taske of the sicke body . He prepareth for him better meate & drynke , and more handsome lodging , then for the rest . &c. And he is discharged of his taske . For els his maister shoulde be a foolyshe man , and an vngodly . So here the appointment of the lawe is dashed , because the person is chaunged . Therfore if we many tymes depare from the lawe , and offende in our sayinges & doinges , let vs beare with the same in others .

All these thinges haue I proued by wysedome , for I thought I would be wise , but it went the farther from me . It is farre of . What may it be ? And it is a profounde deepenes , Who can finde it ?

He setteth his owne example before gouernours . HE alleadgeth his owne experience declaring what heretofore hath happened vnto him , while he wente aboute to search these things . I instruct thée ( saith he ) by myne owne example . I teach y to leaue of this precise wisdome , & that wisdome & a wise man be not all one . I was compelled to learne these things by experience , when I would go about to be wise , and bring all the worlde to be ruled by my straight lawes . But nothing succeded lesse . Therefore these two as I sayde are necessary for the lyfe of man , a lawemaker and a moderator of lawe , this one aswel as that other . Euen as it is not inough for a wagener to haue good horses , and to knowe what waye to goe , vnlesse he gouerne well his wagen in the way as he goeth . Therefore the lawe must haue adioyned to it moderation , which will say thus . Thou hast done well to ordeine such and such lawes , and they must be obserued , but thinges excepted , alwayes to be excepted .

¶ It is a profound deepenes . &c.

SO before he sayde . All thinges are harde . &c. They shal make & write lawes , they haue an eye to general things as they must haue . But they that are Magistrats must come downe to particulars , & sée whether it ought so to be . There they shall finde infinite cases and circumstances . And this is a bottomles depth . The summe therfore of the seuenth chapiter and this exhortation is : Mainteyne the lawe , A summe of the seuenth Chapiter . as farre as thou art able , and moderate the lawe as much as thou mayst , so that thou looke not to haue all thinges to precisely obserued , neyther be thou discouraged with te●iousnes , but onely feare and serue the Lorde , and he shall teach thée to doe all thinges well . For they which are without this feare , are eyther too iust , or too impatient .

I applied my minde also vnto knowledge , and to seeke and search out science , wysedome and vnderstanding , to know the foolishnes of the vngodly , and the errors of doting fooles .

THis is an Addition to his forsayd exhortation and doctrine , as though he should say : I haue wel marked what happeneth to such as will doo , and haue all thinges donne iustly , and in exacting of iustice , are too iust , how thinges succeade not with them , and how while they will be too wyse , they become fooles . I haue founde , To play the foole sometime , is an high pointe of wisdome . that sometyme it is the poynt of great wysedome to dote . Agayne I haue considered all kindes of lyfe to know how the wicked went to worke , & how fooles succéeded with their matters , whether were better to cast from me all care ( as fooles vse ) or to be too iust . For he speaketh agayne of thinges donne , or to be donne , by fooles and vngodly , as he spake before of thinges done politikely by iust men .

And I finde the woman more bytter then death , whose hart is as nettes and snares , and her handes as bandes . He that is good before God , shall be deliuered from her , but the sinner shall be taken by her .

A Monge the affayres of fooles I sawe this also , that procéedeth of women . An other kynde of vanitie , the rule and gouernance of wyues . For since he wrot a Register of vanytie , this was not to be omytted , neyther it chaunceth vnto fooles , that will not sett their handes to woorke , but doo nothing , that they fall into the handes of women , and are compelled to doe seruice to them . He speaketh of such a woman , which taketh vpon her to be wyse , & to beare rule aboue her husband not of the anger of women , although this is true , that a woman is more passionate then a man is .

Neither is womankynde here condemned , which is the creature of God . For the kinde must be seperated from the faultes thereto belonging , as before he seperated the workes of God from the deuises of man . Man is the worke of God , but beside this worke of God , he will followe his owne deuises , and will not be ruled wholy by God , who onely was his creator and maker . So must the kinde be seuered from the faultes therto incident .

A wife ordeyned to obey , and not to haue rule ouer her husband . A woman as shée is the creature of God , must reuerently be considered . For shée is created to the ende to be an helpe to her husband , to féede her children , and to bring them vp honestly and godly , to be in subiection to her husband . And men are commaunded to haue the rule and gouernment of their wyues and houshold . If now a woman leaueth her dutie , and challenge the maistry of her husband , now shée dischargeth not the worke shée was created for , but doth according to her owne naughtines . For God created not this kinde to beare rule ouer the husband , but to be in subiection vnder him .

Amazones women bearyng rule . Against these thinges might be obiected the histories of the Amazones greatly extolled of the gréeke writers , who are reported to haue beene great rulers and warriours , but I thinke it but a ●●ble that is tolde of them . And where the Aethiopians those women to be kinges & Princes : Candace . ( as we reade of Candace Quéene of Aethiopia in the Actes ) they doe it after their peculyar manner . As many tymes foolishe men are made princes and rulers : It was neuer permitted by Gods ordinaunce , that the wife shoulde gouerne . Thus it may be , that a woman shall be appointed in steede of a kyng , but alwayes shee ought to haue a Senate or counsell of noble men , by whose deuise all things must be ordered . And although a woman yet be chosen on this wise to sit in gouernement , yet this confirmeth not the gouernement of women ouer theyr husbandes : for the texte is cleare : Thou shalt be vnder the obeysaunce of thy husband , and he shall haue the rule of thee . A woman is created to her vse , namely with wisdome and discretion to bring vp her children . For euery one in the thing whereto they are ordeyned is best occupyed . A woman shal doe more in the griping of her childe wyth the least finger , then a man with both his handes . Therfore let euery one abyde in that busines and worke , whereunto God hath called and ordeyned them .

The conclusion of this place therefore is , amongst the diuers impedimentes of that rest and peace that a man ought to haue in his hart , Crowing & imperious dames , great impedimentes to their husbandes . is a woman , such as wil not let her husband haue the rule as he is appointed . So Sampson a very noble man was seduced by Dalila , a vicious woman . For they will not be contented with their distaffe and wooll , but wil prescribe and rule their husbandes in things pertayning to the common weale . Such women ( saith Salomon ) I greatly hate : For they are bitterer then death , in that they are great causes of our vanitie . For if the husbands beginne once to yelde vnto them , all thinges goe to wracke , as it happened to Sampson , and as Salomon also doted through his women . This therfore is that he sayth . Euen as I haue séene them that are too iust & too wicked : so haue I séene women pearching ouer their husbands , which is a great vanitie , not because of the sexe and kinde , but because of the grinnes and snares . Therfore wyse men according to Gods worde , shall auoyde the snares , but not the sexe and kynde .

Beholde ( sayth the Preacher ) thys haue I founde , seeking one by one to finde the count , & yet my soule seeketh , but I finde it not . I haue founde one man among a thousand , but a woman haue I not founde among them all .

THat is , through myne experience and obseruation in thinges , Vnhappie is the wisedome that is not gouerned of God. I haue learned much , namely how all is vayne , let other learne the same also . For this is the greatest wysdome that man can attayne to , to know that no wysdome can preuayle or doe farther then God geueth leaue , as Socrates sayd : I know that I am ignorant , if he rightly vnderstoode the same . One by one , one after another , that is , I haue runne through all deuises : I finde in them all , that man cannot liue wel after his owne wayes . And my soule yet seeketh , that is to say , I sée myne owne vanitie and others , and yet I cease not my folly , nor can stay my selfe , but séeke still for that I know I can not finde . I haue founde one man of a thousand , that is , which séeth how hys owne wysdome is of no force , howsoeuer thynges fall out otherwise then they deuised : so rare & selde they are , that haue attayned to this denyed wysdome . So Demosthenes after he had vttered all his wysdome sayde , that wysdome profited not . Hereof the Philosophers sayde , that all thinges came to passe by chaunce and fortune . For they could not imagine that the wisedome of God was far greater and higher then all mens wayes and deuises .

But a woman haue I not founde among them all .

IF men be not able to perfourme this thing , yea almost none , much lesse shall women be able to doe it . Agayne he speaketh of womenkinde , as they be out of grace , in nature , and vnder the sunne . For nature prescribeth not Gods works and myracles . There may ( sayth he ) be founde one among a thowsande which by experience hath attayned to say : my counsels and deuises can not succéede or preuayle , & so by this meane be made méete to gouerne . But not one woman hath atteined hereto , because of gods ordinance . Therefore in these cases they are not to be harkened to .

Onely loe , this haue I founde , that God hath made man righteous , but they haue sought many Inuentions

THe Schoolemen heretofore haue wrested this saying to the establishing of frée will , against grace , An errour of the Schoole doctours . and against Salomons meaning , where as Salomon speaketh of thinges vnder the sunne , and of thinges corporall in all his booke . Neyther enfourmeth he mens consciences ( as hath bene already declared ) before God , sauing that sometyme he maketh mention of the feare of God , but he enfourmeth men in gouernement , to brydle and kéepe vnder their harts .

This therefore is his saying : No man content wyth his present state . God hath ordeyned man to trauell in the world , he hath appoynted him certaine woorkes , and labours . But man will not abyde therein , but taketh in hande such things , as his desire leadeth him to . God made man righteous , straight for hym selfe , to sée what was before him , that is to say his present state , that he should content him selfe therewith . But not forsakinge this ordinaunce of God , reasoneth & compasseth matters to come . This is it therfore that Salomon sayth : I haue founde this by my searche , that no man liueth contented with his estate , that all men cast their eyes asyde vpon others estates , as Ouyde sayd . The ranker Cropp is alwayes seene , apon my neighbours grounde : And greatest vdder in his Kydde , is alwayes to be founde .

And againe : The slouthfull Oxe will saddle haue , And prauncing horse the plough doth craue .

Such eyes had Peter , when he sayd : and what shall he here doe ? Therefore his righteousnes is in outward matters , that euery man should haue an eye to the that is right in doing , gouerning , & not looke asyde .

But they haue sought many inuentions .

THat is they are occupied in manye wayes , and dyuerse cogitations , how to gouern things herafter , leauing things present which god hath set before them . So the woman will entremeddle in her husbandes chardge , & the man in the wyues matters . Therfore this sentence is a concluosin of the vanitie of man .

Who is wise , and who can declare these thinges ?

THat is to say , all thinges are so difficulte , that they can not be vttered . For we be so drowned in our owne deuises and counselles , that we vnderstand not how we be drowned in them , as though he shoulde say , I will not speake of the facte it selfe . For men vnderstande not what right is , so farre they are from perfourming it . And this is a declaration how vaine the hart of man is .

The wisedome of a man maketh his face to shine , but vnshamefastnes putteth it out of fauour .

I Iudge these sayinges to pertaine to them that goe before . An acclamation , concluding with the commendation of wisdome . This figure of speech , that Salomon vseth here , is partlye knowen to vs by other places of Scripture , which haue the lyke figure . In the seuenth of the Prouerbes , it is sayde of an harlot méetyng with a younge man : With a strong countenaunce shee flattred him : Againe , there met him a woman stronge in countenaunce . ( or whoorishe in behauiour ) . So Daniell in the viij . chapiter , hath a king fierce in countenaunce . This fygure signifieth impu●encye and boldenes of countenaunce such as where no feare & reuerence is , as we say in our prouerbe of a foo●e , that he setteth a good countenaunce on it , meaning that he blusheth not , 〈◊〉 is without feare and shame .

This place may be vnderstanded two wayes , first actiuely , as wysdome maketh the face of the rightous to shine , that is , wysedome maketh him cheareful in looke or countenaunce : Contrarywise foolishe Hypocrites goe sadly , as Chryst sayth of the Pharisies in the sixth of Matthew : They disfigure their faces , they looke sowerly . The wise man goeth away with a cleere countenaunce , because he doth that in him lieth . The wicked alwaies haue an hateful & cloudy clooke . It is therfore a kinde of prouerbiall sentence , as if he should say . It is to be seene by the eyes , where a meary hart is . The wicked alwayes hath his forhed ryueled and wrinkled . For as their harte is , so is their face . Secondaryly , it may be taken passiuely almost in the same sence , that is , one that is of a meary countenan e is chereful to other , and delighteth other , His company is pleasant and delectable : And in this sence , it is a conclusion in commendation of a wise man .

The viij . Chapiter .

Keepe the kynges Commaundement I warne thee , and the othe that thou hast made to God.

SAlomon séemeth in this booke to fray men from intermedling with worldly affayres : Salomons counsell in this booke . wherewith he hath as much néede agayne to exhort them to be doing . As we while we preach faith , doe vtterly dehort men from working , to set forth the true Sabboth . Againe , when faith is once plā●ed , we must labour to shewe Christians how busie they must be to doe well to their neighbours , and how in this behalf they must keepe no Sabboth , but must be zelous in doing good workes , seruent in charitie toward their neighbours , and kéepe the Sabboth onely before God . So Salomon teacheth vs in this place , to doe nothing after our counselles and deuise , but all thinges according to the worde of God . And thus he is occupyed as it were through halfe the chapiter .

Obedience to the magistrate commaunded . Where therfore he sayth : I marke or take heede to the kinges mouth or commaundement , he exhorteth men to ciuile obedience . For this must be vnderstanded of a politike kinge or kingdome , although it may also be vnderstanded of God , but not of a subiecte . I ( saith he ) would keepe and obserue the kings commaundement . I counsel you to be in subiection to the kyng , and not to follow your owne wayes . You haue inough to doe in the common weale , if you obserue that the kyng commaundeth , whom god hath ordeyned for you to heare . It is notably sayd of him the kyngs mouth : because he will binde vs to the obedience of his word . Whatsoeuer the magistrate commaundeth standing with the lawes , that doe thou ( sayth he ) and kéepe the othe of god . Vnderstand such an othe as thou swearest by to God , and not God vnto thée . Obey ( sayth he ) the magistrate , as thou hast sworne vnto God . For he that sweareth to the magistrate , sweareth not to man , but vnto God . Here mayst thou sée obedience to the magistrate trimly comprised in the obedience to God . Euen as Paule will haue seruauntes obey their maisters , not as men , but as God.

Be not hasty to goe out of his sight , nor stand not in an euill thing , for he will doe whatsoeuer pleaseth him . Where the word of the king is , there is power . And who shall say vnto him , what doost thou ?

TO goe from the face , What it is to depart from the kyngs face . is an Hebrewe phrase , much vsed in the Scriptures . In Ionas , in Iob , and also in Math. 18. chap. The seruant went foorth from his Maisters face , and founde his fellowe seruaunt . &c. Now to goe from ones face , is nothing els , but to deny , forsake , or refuse the obedience we owe to another .

Stand not in an euill matter .

COntinue not in disobedience , but abyde in obedience , as if he should say : Although the matter succéede not by and by as the king commaundeth , although the kyng fall or fayle , yet holde thou on , and see that the kynges commaundement remayne in his maiestie & force , and doe not against it , because thou shalt not escape vnpunished .

For he doth what pleaseth hym .

We must obey the magistrate . THat is to say , in his Realme & kingdome : For he speaketh of ciuile gouernement . He will defende iustice : for he is ordeyned of God to this ende : therfore fo●●e him . It is euen the same that Paule sayth to the Romaines the 13. They that resist purchase to them selues damnation . Neither is it possible that he shall escape iudgement , that resisteth the magistrate . Therfore the safest way is to obey the magistrate without any more adoe . And he declareth the power of the kyng .

Whatsoeuer lyketh hym , that wyll he doe .

HE is ordeyned of God , therfore thou shalt not preuaile , nor be able to resist hym , though thou rayse tumulte , or make any insurrection against him . Therfore eyther obey hym to thy profite and commoditie , or els flye from him to thy losse and incommoditie .

For the kinges worde is myghty .

THe worde or commaundement of the kyng , is a very Solda●●● . It commeth of this worde Salith , which signifieth to beare rule . All this is sayd to the ende to exhort vs to be obedient , and to abyde in the thinges enioyned vs of the kinge , although matter fall not straight way as we wishe .

He that keepeth his commaundement shall know none euell thing .

THis is a conclusion of the thinges gon before . They that obey , escape punishment . And it may be expounded two wayes . First thus : He that kéepeth his commaundement will know none euell , that is , taketh héede and is well ware , the he doe none euill . Secondly : He that kéepeth his commaundement , shall suffer none euill . Both these sences are good , but I lyke the first better .

The harte of the wicked discerneth tyme and iudgement .

THis worde Iudgement when it standeth alone , Iudgement . commonly signifieth reuengement , punishmentes . So in the xiij to the Romanes : They procure their owne damnation , ( that is ) they remaine not vnpunished . So is it here taken . The wyse man knoweth there is a tyme appointed of reuengement agaynst those the are disobedient , & no man should be able to escape that tyme . Therefore he standeth in feare of God and worketh none euill .

For to euery purpose there is a time and iudgement : for great is the misery of man vpon him . For he knoweth not that which shall be , & Who can tell him when it shall be ?

He threateneth with punishment those that obey not the magistrate . THis is a commination and threatening of the disobedient with the punishmentes that shall followe , as though he should say : I counsell you to be obedient and in subiection to the Magistrates . And if any will not be obedient to them let him goe , but this vauntage he shall haue thereby that he shall wrap himselfe in many troubles , and incurre many miseries & calamities , He shall euery houre stand in feare and neuer escape . Therefore the best for him is simplie to obeye . For what shall it profit him to be disobedient , séeing he can not escape punishment , as it fell out with the country men and Bowers . Thus ought preachers to exhort those that are seditious & rebellious . For God hath ordeyned and appoynted a Iudgement , God punisheth them that obey not magistrates . and a reuenge and punishment for all disobedient persons , which none shall escape . And this is a singular comfort to all Magistrates , howsekepers and schoolemasters , which hauing donne that in them lieth , and yet finde those vnder their tuition obstinat and incorrigible and escape from them , that they take it in good parte , knowing the they shall not still escape vnpunished .

For great is the misery of hym ( that obeyeth not the kinges commaundement ) for he knoweth not that which shall be .

BY a generall sentence , he prooueth a speciall , as if he should say : The disobedient turneth his eyes asyde and séeth not the thing before his face . He seeeth not what he doth , nor how greate an euell disobedience is . And he knoweth not what is to come . &c. that is , the disobedient foreséeth not what is lyke to fall . His disobedyence causeth him to desier many thinges , he hopeth to attaine to great matters , and is deceaued . He promiseth him selfe all kinde of safetye , but when he thinketh least thereon his iudgement and howre is at hand , and he perysheth in his disobedience . To be shorte . The wicked contenmeth present obedience , and looketh not on the punishment to come . But the wyse man doth not so . For he knoweth what mischief followeth the disobedient , and therefore he obeyeth .

For man is not Lorde ouer the Spirit , to retayne the spirit , neyther hath he power in the day of death , nor deliueraunce in the battel , neither shall wickednes deliuer the possessers thereof .

Kinges haue long handes . NOwe he declareth what he meaneth by that he sayd before touching obedience to the kinge . The kinges woorde is of great power , For it is Gods ordynaunce , that he shall not escape vnpunished that despiseth to be obedient . Man is not of such power the he is able to withstand the king . Why therfore doth he not obey him ? he can not forbyd the spirit , the is life , or the breath of lyfe . He must stand to it , he shall not escape : He hath no power in the day of death , nor shall not escape in the day of battell . To be bréefe , God hath so many iudgmentes & so many wayes to punishe , that no man is able to escape his hands . And although he escape all other thinges , yet he setteth him out to the battell , to perishe there . He concludeth therefore that :

Wickednes can not deliuer the possessours thereof .

THat is , therefore be thou obedient , and doe thy dutie , for there is no way of escape in being disobedient , least any man should thinke that I teach any rebellion , or slacknes in doing our duetye .

All these things haue I considered , and haue geuen my mynde vnto euery worke that is vnder the sunne , and I sawe how one man hath lordshipp ouer an other to his owne harme .

NOw returneth he to his Register , He returneth to hys roll of vanities . repeating againe the miseries of mans vanitie . Among all these thinges that I haue rehearsed , I haue séene this , the man hath power ouer man to his owne hurt . This is to be referred to the person that is subiect , that is , it commeth to passe many tymes , that Tyrantes beare the rule , and their rule tendeth to the afflicting of the subiectes . We must obeye euen naughty magistrats . And yet notwithstanding , their commaundement must be fulfilled , and no tumult or busines to be made , for although the Prince were a good man , yet hath he no thanke , and not onely he is not thanked , but men also become the worse , euen lyke as the commons in these dayes , being deliuered from the Byshop of Rome his lawes and bondage . All men desire to haue tyranny taken away , but when they are deliuered , they can not abyde in that state neyther . He graunteth therefore that magistrates are euill in punishing of subiectes , but that they are notwithstanding to be borne and suffered .

Lykewise I sawe the wicked buryed , which walked in the holy place , and they were forgotten , that they had so behaued themselues . This also was a vanitie .

The vnthankfulnes of men when they haue good princes to succeede euill . THe like place is in Amos the 6. chap. Woe be to the riche in Sion , which proudly enter into the house of Israell . To enter into the Church or house of God , is an Hebrew phrase , signifiyng one that beareth office or rule ouer the people of God , as in the 22 of Deuteronomy , the Ammonites are forbidden to enter into the house of God , that is , to beare any rule in the common weale of the Iewes . For the Ammonites were suffered to be among the Iewes , but not to beare any office . So likewise in this place . They were in the holy place , that is to say , they were rulers in the common weale . Therefore he sayth :

I saw the wicked buryed .

THat is , how tyrauntes dyed , Frederike Duke of Saxony , a very good Prince . and good Princes succéeded , as Dauid did , after Saule was dead . But the wicked once deliuered from their tyranny , forget their deliuery . Thus men acknowledge not their benefites . So we by and by had forgotten our good Prince Frederike the author of peace . No man remembreth what benefites they got by him , & from what mischiefes he deliuered them . We alwayes desire chaunge , neglecting and forgetting thinges present . All these thinges Salomon speaketh to this ende , that we may learne to know this world , and wysely to vse the foolishnes therof .

This booke woulde be redd of new chosen gouernours . Therfore this booke , new rulers ought chiefely to reade on , who hauing theyr heades troubled with diuers opinions , thinke to rule the world after their owne deuises , and will exacte the vttermost of all men . But these men ought first to haue learned to know the worlde , namely , how it is vniust , stubborne , disobedyent , vngracious , and to conclude , vnkinde . Let them geue God thankes , if they can bryng but the hundreth parte , to the obseruing of their lawes . So our Sectaries are not content with the present goodnes of God , with the preaching of fayth , and grace of the gospell , but will disturbe all the worlde with newe and vayne opinions . Therefore Salomons counsell is to teach vs their vanity , Salomons counsell . and to withstand it as much as in vs lyeth . Howbeit those whom we are not able by our admonishmentes to conuerte vnto the fayth , and to kéepe in the same , we must bid a dieu . For the euill are made euen obstinate , and the worse with continuall punishement . Therfore he sayth :

Because sentence agaynst an euyll worke is not executed speedely , therfore the hart of the children of men is fully set in them to doe euill .

THis may be two wayes expounded . Actiuely thus , that is : the wicked holde on in doing euil , because their punishement is deferred . Because God taketh not vengeaunce by and by , as men doe , therefore they waxe the prouder . Passiuely thus : we that sée how such goe vnpunished , are filled with many euils , we take indignation , we are ouercome with tediousnes , and cease from doyng well . For both these thinges punishment put of , bringeth to passe . First it maketh vs obstinate and the worse : nexte , it maketh other also that sée these thinges , the slacker to doe their duties . Both senses are good .

But though a sinner offend an hundreth tymes , and God prolong hys dayes , yet I know that it shall goe well with them that feare the lord , and doe reuerence before him . But it shall not be well to the wicked , neyther shall he prolong his dayes : he shall be lyke a shadowe , because he feareth not God.

NOw he comforteth not man , but the godly hart . For man can not abyde this , nor suffer such ingratitude . Neither could Dauid beare with foolishe Nabat , but purposed to kill him in his cogitation , in the first of the kinges the .25 . He saith therfore , learne onely to know the world . Thou canst not redresse or amende it , shee will not yelde to thee , thou must yelde to her , that thou mayst know it is ingratefull , and vnmyndefull of all pleasures and benefites : knowing thys , thou shalt doe well .

Punishment commeth once , or at length . This therefore is that he woulde say by these wordes : though a sinner offend an hundreth tymes , that is , though his punishment be deferred , and his vniust dealing not reuenged , yet shall he be punished in tyme to come . It can not be chosen , but such vngrateful persons must be punished . Therfore be not thou so hasty to iustifye and make good the worlde , or to be reuenenged of all men . Holde thy selfe well apayde , if thou canst conuerte but the thousandth parte thereof , and make it thankefull . Let the worlde sinne , and not thou . For it shall not escape vengeaunce , no more then the Iewes , which murthered the Prophetes & Christ , escaped the punishment of Vespasiane .

¶ And his dayes shall not be prolonged .

IT séemeth the punishment of the wicked is long differred , specially to those that are afflicted : but when the day and punishment of the wicked commeth , it séemeth them to vs all to soone . As Iob saith : That the day of the wicked commeth suddenly . And in the 54. Psalme . Wicked men shall not lyue out halfe theyr dayes : that is , where they alwayes take enterprises in hand , and hope after many thinges , they dye before they bringe halfe their purposes to passe .

¶ There is a vanitie also which is done vpon the Earth : that is , there be righteous men to whom it happeneth as if they did the workes of the wicked : and there be also wycked to whom it commeth as if they did the workes of the iust , & I sayd : This also is a vanitye .

THese two thinges greately offend the mynde of man , that the punishment of the vnthankfull is differred and the good are entreated and dealte with all , A consolation against the offence that the godly take when the vngodly persecute them . as if they were wicked : good men hated and enuied , and the wicked had in estimation and reuerenced . And yet dayly so it commeth to passe . Heretofore men gaue the wicked Priestes all thinges , but now the Godly haue scarce any lyuing . They that teach schollers are not mainteined : those that trauell most to set the worlde at libertie , haue no thanke but are troden vnder foote . But they that destroy and drowne the world in naughtines want nothinge . For now a dayes Souldyers are more déerely waged then good teachers . These thinges for this ende are repeted so often to enfourme mans mynde , & to enstruct the good to learne what the world is : Namely a furious beast and an vnkinde , which waxeth fierce through benefites , exalting alwaies the wycked , and oppressing the good . And other thing then this , must we not looke for .

Therefore I praysed myrth & gladnes because a man hath no better thing vnder the sonne , then to eate and drinke , & to reioyce . For this is all he hath of his labour , all the dayes of his lyfe , that God geueth him vnder the Sunne .

THis is a repetition but very necessary , because he had declared so many sorrowfull thinges , He concludeth with his sentence so often repeated . that he might séeme to haue forgotten his purpose . The world is vnkinde , looking euer an other way . It lotheth things present , although they be good . It suffereth to toyle and weary thy selfe , and despiseth and persecuteth thée . Therefore mocke thou the worlde as it mocketh thée . Dooe thine endeuour and duety , and let goe cares and sorrowfulnes . Be of good cheare & meary , knowing that the world vseth not to rewarde & consider the good .

And I applyed my mynde to know wisedome , and to beholde the busines that is done on the earth , that neyther daye nor night the eyes of man take sleepe .

THat is , while I was thus occupied , and vexed my mynde , and deuised how to gouerne & order all thinges prudentlye vpon earth , I gat nothing but sleaples nightes . And euen so shall it happen vnto thée , if thou wilte not be meary , but weary thy selfe in thine owne wayes and deuises , for herein thou doost but as that foole did , which would beare all the worlde on his shoulders , the is , would order and rule it , by his owne industry and lawes of his owne apointing . Why doost thou not rather commit all matters to God , & cease thy curyositie in other mens doinges ?

Then I consydered all the workes of God , how man can not fynd out the worke that is wrought vnder the Sun. But the more he laboureth to searche it , the lesse he findeth , yea and although he thinke himself wise inough , yet he can not finde it .

THis is Salomons copiousnes . The sentence is lyke to that that wente before : Consider the workes of God , how no man can make straight that he hath crookened . Euen so here . Let no man take vpon him to redresse and amende all thinges . For this is the onely worke of God , and not mans . And impossible it is to bring man to doe that which God alone doth . For man looketh not on thinges present , neither is satisfyed with them , but looketh onely on thinges to come . Mans harte is fylled with dyuerse desyres . But God hath all thinges bounded and appointed , thinges present , and thinges to come . Vnhappye is the wisedome of man not ruled by God. But we are neuer quyet with thinges present , nor satisfied with thinges to come , which is nothing els but to make thinges present , not present , and things to come , not to come , This thing made the Poetes to say , that all thinges were ruled by destenye , and imagine the the goddesses called Parcae brake of the webbe of our lyfe , euen when we would faynest lyue . So Iulius Caesar founde not , that is , accomplished not his deuyse , he was cut of from his purpose in the middle of his consultation . For as he deuised to establish , or rather to restore the Roman publike weale he dyed , as he toke the matter in hande . Absolon castinge howe to compasse and get the kingdome , perished most miserably .

The nineth Chapiter .

All these thinges I cast in mine hart to vnderstand . There are righteous men and wise , whose seruaunts are in the hand of God , and yet no man knoweth the loue or the hatred of that that is before him .

How thys saying , ( man knoweth not whether he is worthy of loue or hatred ) is corrupted . HEre we must well remember the argument , that we geeue not eare to them which drawe this texte to the worthynes of the hatred or loue of God , and teach men wickedly that no man can be certayne of the fauour of God . &c. Where Salomon speaketh onely of thinges done vnder that Sunne , that is , among men , gouernance of ciuile lyfe . Sée ( sayth he ) what vntowardnes & crookednes is in this worlde : where I finde there are men that gouerne iustly and wisely , whose seruauntes and subiectes yet are in the hand of God , and are prospered and defended , lyke Salomon and Dauid .

And yet no man knoweth whether he is loued or hated .

An admonition that we iudge not of gods prouidence , according to prosperity or aduersitie . I Take bothe these wordes actiuely : that is to say , men are so vntowarde , that they acknowledge not the iust and wyse men , whose seruauntes they see God prospereth and gouerneth , for theyr benefactours , or their loue or hatred . They forget nothing so soone as benefites . Salomon gouerned wisely , in peace , in great plenty : As soone as he was dead , they complaine how he yoked them . There they remembred none of his benefites .

What state or condition the worlde was euer in , it could not away with it . We may see by Italy , which whether it be at peace or at warre , it can away with neither . In tyme of peace , they procure wars : in time of warre , they would faine haue peace . So Germany is alwayes newfangled . In the beginning of the Gospell all men gredilye ranne to heare it : when it had spread it selfe abrode , euery where they lothed it , forgetting the benefytes that ensue and follow it . Now many men take parte with the Sectaries : and when they shall haue continued their time they shall be disdained , and men will desyre other thinges . To be shorte , the world can not suffer neither good nor bad gouernment : He whom the Lord aydeth not in his gouernement , can not lyue one daye without daunger .

Therefore he that will serue this worlde either by wisdom , iustice , or whatsoeuer : other good qualities , must looke for nothing but all maner of extremitie . Thus Dauid , & Salomon very good kings , loued the good & hated the bad , but the people acknowledged not their loue , forgetting all their benefits & good turnes . The world is geuen to naughtines . Therfore S. Iohn truely , wrote , that the world was geuen to naughtines , because their is nothing but disquietnes and all kinde of euell in it . Who therefore can lyke this lyfe , where men liue in so great daungers and vnquietnes all the dayes of their lyfe .

They haue both lyke successe . For it happeneth to the righteous euen as to the wicked , to the good & cleane as to the vncleane , to him that offreth , as to him that offreth not . As it happeneth to the vertuous , euen so to the sinners : to him that forsweareth , as to him that feareth an othe . This is the woorste of all thinges that are donne vnder the Sunne , that it happeneth to all men alyke . Whereby the hart of man is fylled with wickednes , and foolishnes remaineth in their harts , all the dayes of their lyfe .

THis is againe a copiousnes of Salomon , as though he should saye : The vnkind world remembreth no benefites . The worlde is all together vnquyet , and vnkinde , there is as small remembraunce of good men as of euell . This is to be vnderstanded on the worldes behalfe , not on Gods. The righteous men , that lyue are conteyned of the world , and in the world : But with God they stand in good case as he sayd before , He that feareth the Lord it shall goe well with him . The worlde rewardeth the good and the bad alyke .

This is the woorst of all things that are donne vnder the Sunne .

THat is , mans hart is to weake to heare this peruersenes . They that haue not the feare of God , can not patiently suffer this ingratitude , and that there should be no difference betwéene good men and euill , but that it should happen to both alyke .

This is the cause therefore that mens hartes are fylled with wyckednes :

THat is to say , with indignation Intollerable sorow . Because they haue not vnderstanding , An admonition against the offence of vnkindnes . nor can not frame them selues to doe as God doth , which sendeth rayne to the good and euyll alyke . I suppose that the Philosophers , & Monkes are here quipped , which because they could not beare with these thinges forsooke the worlde . They would not serue in such an vnkinde worlde . But Salomon will haue vs to be busyed in the worlde , and to know the worlde , and not to be feared with the ingratitude thereof from doing , but to follow our heauenly father which letteh his sunne to arise vppon the good and euill . Math. v.

And foolishnes remayneth in their hartes vntill they dye .

They that are offended with some mens vnkindnes wil benefite no man . THat is , they die without hauing done any worke , euen as though they had neuer lyued . They are lyke a shadow in this lyfe , profitable to no body . None enioyeth any part of their seruice or goodnes . And that they hope after , is preuented by death . So their ende is nothing but death : they leaue no goodnes for posteritie . But doe thou so order thy lyfe , that thou séeke to be meary , and to doe good vnto others .

For among all men lyuing , hope is chosen , for a lyuing dogge is better then a dead Lyon.

BY this place Salomon prepareth an exhortation for vs to doe good whyle we are able , He exhorteth vs that we will not cease to doe good , though men haue vsed vs ingratefully . that we be nothing mooued with the ingratitude of the worlde , but that we holde on in doing our dutye , and haue a good hope and trust . Because there is hope in all men as long as they lyue , as if he should say : Doe not so contemne or despise this lyfe , that thou eyther despayre or forsake the felloship of men , for hope or trust is the best thing that is among men . For as long as men are lyuing , there is hope . Therfore we must doe as much as we are able . For because of the remnaunt , we must serue the whole .

Thus a good minister of the worde of God , for the good Citizens sake , We must goe thorow in our vocation , euen for a fewes sake that be good . preacheth the worde of God , although many blame the same . So if a good schoolemaster haue two good schollers , he must take paynes for their sakes , although he haue twenty other naughty disposed and hopeloftes . Thus must ech magistrate also doe , if he can not bring the whole City to doe their dutie , yet he shal perhaps finde some one or two whom he shall bring to good passe . &c. This is it therefore that Salomon sayth : Let vs not be discouraged through dispayre , nor yet presume or take so much vpon vs . For we must not so despayre of the lyuing as we doe of the dead , of whome , there is no hope . We must beare with the importunities of men , and not despayre of all men , although many be wicked and vngratious .

For a lyuing dogge is better then a dead Lyon.

If thou caust not be a lyon be a whelp in thine office . HE enterlaceth a prouerbe , meanyng thus : It suffiseth to correcte & redresse something in the worlde , as a lyue dog , although he be a beast of no great accompt ; yet is he better then the great carcasse of the strongest Lyon. This we speaken and vtter in this wyse . Better is a Sparrow sure in hand , then a Crane in doubt . Againe , in the Dutch toung : The childe must not be poured out with the water that it hath beene bathed in .

For the lyuing know that they shall die , but the dead know nothing at all , neyther haue they any more a rewarde : for their remembraunce is forgotten . Also their loue and their hatred and their enuy is now perished , and they haue no more portion for euer in all that is done vnder the Sunne .

THe lyuing ( sayth he ) know they shal die , Be beneficiall to other , because thou knowest thou shalt dye . & therfore in their life they haue this hope . Let them not therefore put of from day to day to worke and to doe well , lyke fooles & maycockes , which alwayes looke on other mens examples , and wyll neuer geue any onset by themselues , before they see other beginne to doe well .

The dead know nothing at all , neither are they rewarded any more .

SAint Hierome wrested this place foolishly , A place to be noted against the inuocation of Saintes daparted . to the rewarde of the dead which were in purgatory . For Salomon séemeth to thinke that the deap are without all manner of féeling . And I thinke there is not a place in the scripture of more force for the dead that are fallen in sléepe , vnderstanding naught of our state and condition , against the inuocation of Saintes and fiction of Purgatory . It is an Hebrew phrase :

They haue no more any rewarde .

WHich we thus expresse in the Dutch speach : It is all in vaine with them that be dead , All they can doe is of no auayle , they now can doe nothing that may profite them , lyke as is sayd otherwheres : thy worke shall be rewarded . And as Paule sayth : your trauell shall not be in vayne .

¶ Their loue their hatred . &c.

VNderstand all these thinges actiuely as before , that is to say : the benefits they did by louing , by obeying . &c. are forgotten : An errour of Saint Hierome . And where as Saint . Hierome caueleth , that although they know not what is donne in the worlde , yet they know the thinges that are donne in heauen , it is an error , and a folly .

¶ Moreouer they haue no parte or portion in this worde .

THat is , they haue nothing to doe with vs . He describeth the dead , as lyke to sensles Carkasses . He will therfore haue vs vse this lyfe while we may , and to labour all that we are able . We are compelled to leaue the greater parte of the world vnto Satan , we can scarce bring the thousandth parte vnto God . Therefore if the Lyon dye : kyll not the Dogg also .

Goe therefore and eate thy breade with ioy , and drinke thy wine wyth a cherefull hart . For now thy works please God.

AS Salomon is wont after a rehersal of vanitie in this worlde to ioyne immediately some comfort and exhortation for vs to be meary , and of good cheere : Comfort often repeated . euen so doth he in this place , as though he should say : Seing we are constrayned to lyue in this peruersitie it shall be best for vs , to be meary , and quyet . For we can not chaunge these thinges , neyther shall we any thinge preuayle , though we take neuer so much care there about . He calleth it thy breade and thy wyne , that thou hast gotten through the blessing of God . So Esay . 4. We will eate our breade . And Paule to the Thessalonians : Let euery one eate his owne breade .

¶ For thy workes please God.

The workes of the godly please God , ergo man knoweth & ought to beleeue the God loueth him . THis exhortation belongeth to the Godly , that feare God , as if he shoulde saye . Thou that art Godly , doo that thou canst , forasmuch as thou knowest , thy woorkes shall please God . And this is the greatest wisedome that can be , to knowe that God will be mercifull to vs and that our workes and labours please him : as Paule sayth to the Romaynes the viij . The spirit beareth witnes to our spirit , that we are the children of God. For onelesse our hart place and settle it self in the good will and pleasure of God , it can neuer swéeten the bitternes thereof . The harte remayneth euer bitter vnlesse it be thus filled alway with the good will of God . This place ought to haue béene inough to haue confuted those , which of the wordes set before , but manyfestly translated : Man knoweth not whether he be worthy of loue or hatred &c. would goe about to make men doubtfull and vncertaine , of Gods good will , and fauour towardes them .

At all tymes let thy garmentes bee white , and let thyne heade be anoynted with oyle .

SAlomon speaketh here according to the vsage of that Countrey . The Romanes & Gréekes commende purple and scarlet . But the Nations eastward and specially the Iewes commende whyte apparell because they may be washed , and by reason of cleanlynes and puritye which they earnestly professed euen as the Turk vseth lynnen garmentes , for the most gorgious . And we in the tyme of Popery at great feastes vsed Albes . This is it he meaneth . Be meary alwayes & vse such rayment as thou art accustomed at feastes and banquetting .

And anoynt thy hed with oyle .

THat is , Whom Salomon exhorteth to be meary . vse also the oyles which God hath geuen thée . Againe he speaketh according to the maner of the countreye , who set great pryce and delight in their oyntmentes . This it is he sayth ▪ Thou lyuest in the myddest of vanitie : Enioye therefore thy lyfe , and destroy not thy selfe with indignation , put away sorrow out of thy mynde . Thou canst not better mocke and ge●ke the worlde , then to laugh when it is angrye . Let this be sufficient to thée that God is mercyfull to thée . For what is the malice of this worlde to be compared with the pleasauntnes that is in God . Neyther doth he here perswade vs to any voluptuous lyfe , or to such royetousnes , as they vse which perceiue not this vanity ( for that were to add oyle vnto fyre ) but speaketh of the godly , which féele and haue experience of the vexations and gréefes of this worlde . These mens hartes goeth he about to chéere and reare vp . These men counselleth he to be meary , not the frowarde and vngodly , which otherwise lyue in all maner of sensualitie and voluptuousnes . The same he meaneth where he sayth :

Reioyce with the wife whom thou hast loued all the dayes of the lyfe of thy vanitie , which God hath geuen thee vnder the Sunne , all the dayes of thy vanitie . For this is thy portion in the lyfe , and in thy trauell wherein thou labourest vnder the Sunne .

AS though he should say : Thou shalt carry no more with thee . So Paul in the first to Tymothy the 6. Hauyng foode and rayment , let vs therewyth be content . For they that be not content herewith , but couet after other thynges , and afflicte their selues with indignation and cares , adde sorow vnto sorow , vanitie vnto vanitie , & at once depriue themselues of all goodnes .

All that thyne hand shall finde to doe , doe wyth all thy power : for there is neyther worke , nor inuention , nor knowledge , nor wisdome in the graue whether thou goest .

THis is the other part of his exhortation which he obiecteth to those idle persons , Diligence & continuance in labour commaunded . who because they sée the worlde vnkinde and greuous , cease of from labour , and will doe no more good . He commaundeth vs therfore to doe both , namely to be meary , and yet not so that we loyter , but labour according as God hath commaunded . Gen ▪ 3. Let vs take labour vnto vs , but put cares of mynde from vs , and be content with the present estate : adde a third thing , vexe not thyne harte , because thou séest the worlde is ingratefull . It is notable that he sayth , shall finde , that is , follow not thyne owne counsell , but doe thinges as they fal out , that which God commaundeth , & offreth taking no care for ought to come . Wheras he sayth , with all thy power , thereby he requireth industry and diligence .

For in the graue there is no worke .

Against inuocation of Saintes . AN other place , prouing that the dead haue no perseueraunce or féeling . There is ( saith he ) no deuise , no science , no knowledge , no wisedome there . Salomon iudgeth that the dead are a sleepe , and féele nothing at all . For the dead lye there accompting neyther dayes nor yeares , but when they are awaked , they shall séeme to haue slept scarce one minute .

What this worde infernus signifieth . Hell signifieth a pit or graue , but properly ( as I iudge ) that secret withdrawing place , where the dead sléepe out of this lyfe , whence the soule goeth to her place ( whatsoeuer it be , for corporall it is not ) so that thou mayst vnderstand hell to be that place where the soules be kept , being a certayne graue ( as it were ) of the soule , without this corporall worlde , as the earth is the sepulchre of the body . But what maner of place it is , we know not . So in the 42. and 43. of Gen: I shal goe downe mourning into hell . Agayne : they shall bring my white head wyth sorow vnto the graue . For they that truely are holy , goe not into hell to suffer any thing there . Where the sayntes that be dead are . The dead therefore are out of all place . For whatsoeuer is out of this lyfe , is out of place . Euen as after the resurrection , we shall be cleare from place and tyme .

And I turned me vnto other things done vnder the sunne , and I sawe that in running , it helpeth not to be swifte , in battell not to be strong , to get liuing , not to be carefull , to get riches not to be wise , to be had in fauour , it helpeth not to be cunning , but that all lyeth in tyme and fortune .

THis is the summe and conclusion as it were of his discourse and roll of vanities , as if he should say : Then be our enterprises happye , when God prospereth them and gouerneth their successe . It makes no matter what a man can doe . Therefore , follow not thyne owne wayes or deuises , but that thyne hand findeth , that is , continue in a certayne worke appointed and commaunded by God , leauing the thinges which may hinder thée therefrom , as Samuel sayd vnto Saule : thou shalt be chaunged into an other man , and that thine hand findeth , that doe . &c. He prescribed him no rule or lawe , but whatsoeuer thing fell , to take it in good part , and to labour therein .

We must goe on with our vocation . Thus doth Salomon teach vs in this place . Alwayes goe forwarde with that thou hast in hand , and belongeth to thy vocation . Thou art a preacher , or minister of the word of God , continue in reading the Scripture , and in teaching , be not drawen to any other trade before the Lord draw thée . For whatsoeuer the Lord doth not say or commaunde profiteth not , which thing he proueth by his owne experience , saying : I sawe the swifte preuayled not by running , and many strong men , which yet lost the victory : I sawe also many notable wyse men haue litle successe , many diligent and good gouernours which litle preuayled . It lies not in the person how industrious or witty soeuer he be .

All successe of matters is of God. Many tymes the strong are ouercommed in warre of the weake , and many tymes great hostes are slayne by small number of men , because the matter consisteth not in strength . So Troye was a most impregnable thing , wanting neyther strength nor power , and yet was it subdued and ouerthrowen . For the tyme was come that God had ordeyned it should so be . By the lyke reason , in the yeares passed , the Emperour tooke and vanquished the kyng of Fraunce , Fraunces kyng of Fraunce taken prisoner . 1525. notwithstanding he farre passed him in strength of men . Where he saith , that running helpeth not the swifte , it is an Hebrew phrase , for with them to runne , is to beare office , as Paul to the Corinthians : So runne I , not as at an vncertaine thing . Agayne : I haue fynished my course .

To be had in fauour it helpeth not to be cunning .

THat is , Many notable artificers contemned . many are skilfull in artes & good learning , and yet they are not regarded , no man séeth to them , or taketh care for them . So with vs the worde is plentifull , there are many good wyttes , and yet we can not bring all men to the fayth : and yet not withstanding we must not leaue of from preaching the Gospell . For God raigneth euen in weakenes , he shall gouerne our doinges & bring them to passe . The Lorde is able to kindle a greate fyer & flame , so we will preserue sparcles . We are also meruelously troubled and vexed in our myndes about getting our liuing . One because he would be rich , becommeth a Printer , and loe he consumeth that he hath . It is not therefore sufficient to be wise and industrious . For many singular wyttes , and excellent artificers , are vtterly despised . This is it he sayth :

The Successe of all thinges dependeth on fortune .

We must trauell , and leaue all successe vnto God. THat is , I can not determine or apoint what successe I shall haue , when I haue donne all I can . Doo thou onely that is thy duetye . God shall finde a tyme to vse thy labour . We can not iudge of these thinges , we must labour , but appointe no ende and effect of our woorking .

Man knoweth not his tyme , but as the fyshes which are taken with the angle , & as birdes that are catched with springesse , so are they snared in the perelous tyme , when it cometh svddenly vpon them .

VNderstand , this tyme to be not onely the very end of life , but euery hower , and occasion , as if he should say : Thou must labour , although thou know not what will followe thereof . Therfore applie thy selfe to learning , and if God so appoint , he will giue thy study fruite and successe . The lyke we must do in all other trades & exercises of lyfe labouring and commytting all successe vnto God . For the tyme of successe is not reuealed to vs .

And as fishes . &c.

WYth two feate similitudes , All aduersities can not be foreseene he proueth that most tymes matters fall out contrary to our deuises and wéening : the fishe is desirous of meate , & deuoureth the hooke . The byrdes lykewise without all feare goe on féeding , and thinke no thing of the grynne , and sodenly they are caught : So we when we haue chosen and hoped for that we thinke good , are deceaued . And when we thinke euil is toward , then goodnes is at hand , And we rushe in to those thinges , which afterwarde we can not get out of , in such a wyse , as we perceaue not , how we be circumuented . And all this commeth to passe , because we knowe not the tyme and hower . So that experience teacheth vs , how thinges are not ordered by our deuises , but most tymes against them . And hence procedeth the saying of misfortunat folke : I thought not it would haue so fallen out .

This wisdome also haue I seene vnvnder the Sunne , and me thought it a great thinge . There was a lyttle Citie , and a fewe men within it : So there came a great kinge and beseeged it , & made great fortes against it : and in the Citie there was found a pore man , but wise , which through his wisdome deliuered the Citie : Yet was there no body that had any respecte vnto such a simple man . Then sayde I , wysedome is better then strength . Neuertheles a poore mans wysdome is despised , & his wordes are not heard .

Foolishnes & vnkyndnes of the people reprehended . I suppose that this is set after his conclusion in stead of an example , whereby he declareth all that he hath sayde before . It is a generall example , the lyke whereof is founde in many histories . For thus in the ix . Chapter of the Iudges , a woman deliuered the Citie saying Abimelech the king , with a peece of a mylstone . He calleth it great wysedome , because indeede that wisedome of gouernaunce is very greate that delyuereth a litle Citie , of small force , from valyaunt enemyes . But to forget this wisedome , and so great benefites , as most times it happeneth , is greate vnthankfulnes . Themistocles . Thus Themistocles employed many benefites vpon his Countrey men but he founde greate ingratitude for the same . Thus Dauid benifited all Israell , so did Salomon . But afterward forgetting so great benefites , tenne of the Trybes forsooke the house of Dauid , Wherefore to pleasure and benefit the worlde , is nought els , but to lose our benefites , and to cast golde into durt and Pearles before hogges . The best is therefore to be mery , and to labour for the tyme present , casting of all care of things to come . For it were better that my benefites perished , then I to perish with my benefit also , as sayth Phaedria , in the comedye entituled Eunuchus .

And no man remembred the man .

IN déede the wyse mans wordes were heard , while he gaue good counsell , but that done , he was by and by forgotten .

The tenth Chapiter .

The wordes of the wyse are more heard in quietnes , then the crye of him that ruleth among fooles .

Exhortations & reprehensions mixed togither . THe effect of this place is to comfort and exhort them which are troubled with worldly affaiers , next to rebuke those which are a let and hindraunce , that wise and godly mens counsels goe not forward , as he beganne with the example of a poore man , that wisely brought a great matter to passe , but assoone as the benefite was past , it was forgotten . For all present estate of men as was sayde before , is despised . Therfore Salomon perceauing this matter , sayth : weary not your selues , you can bring the world to none other passe , nor yet the men therein . If matters procéede according to your good deuise , commytte them vnto God.

The wordes of the wyse are hearde in quietnes . &c.

THe wordes of the wise are not regarded , Wyse mens counselles despysed . therefore they are compelled to harken to the wordes of a foolishe ruler . The crying of a captayne preuayleth among fooles , and a foolishe prince heareth a foolishe Counsellers words , because he speaketh that which pleaseth him . Thys I say , that thou must consider , as is sayd in the prouerbes : The foole wyll not heare , vnles thou speake that he phansieth in his harte , because affections rule all in the fooles hart , therefore he regardeth not what thou sayest , vnles thou say that he desireth . For they which thus are led with their owne affections & wysdome , will heare nothing els . Therefore thou shalt not preuaile ; thou shalt not be heard : where myndes are not quyeted , that is to say , blinded with affections . So now a dayes , Counsell taketh no place but in myndes wholsomly settled . it is in vayne to write agaynst the Sectaries and heretikes , for thou shalt doe no good . Which thing Paule affirmeth also : A man that is an heretike , after once or twise warnyng auoyde . &c. And it falleth not thus out in matters of religion onely , but also in ciuile affayres . Thus it fareth in worldly affayres : if thou geue good counsell , thou shalt not preuayle , nor be heard , but with Neutrals , whose myndes are setled , and will take parte wyth none . But setled myndes at quyet can truely iudge that the crying of a Captayne is but foolishe . We must abyde therfore till the affections be appeased , for then shall he heare . Euen as troubled-water is not cleare , but if thou wilt sée the bottome , thou must tarry till the water be setteled : so all men that haue conceaued any perswasion in their mynde , will not be disswaded agayne , vnles that conceit of theirs , wherwith they be as it were bewitched , be put away . This Salomon in an other place expresseth in thys wyse : It is better to meete a Beare , or a Lyon robbed of her whelpes , then a man trusting in his owne foolyshenes .

Better is wisdome then weapons of warre , but one sinner destroyeth much good .

Force without counsell can not stand . THis sentence he hath proued with the ensample gone before . And at thys day all that follow warres , prooue the same , namely that warlyke engines are naught worth without wisdome & counsell , and that wysedome is of more force and auayle in warre , then is strength . For there are many suddaine and diuers chaunces and awaytes . &c. Thus the Romanes boast that they ouercame the world , not by strength , but by wysdome . Wisedome therfore beareth the stroke in thys worlde , but shée is not heard or considered .

For one Synner destroyeth much good .

FOr both in peace and warre there are such vnthriftes and naughty persons , Peruerters of good counsell . as disturbe all thinges . There is a counseller standeth vp and speaketh for peace , straight way a thrasonicall mate & lubber dasheth all , whom thou shalt resiste but in vayne , because men are led wyth their owne affections , and will geue no eare to such as geue contrary aduise , so that as Homere sayth , the greater parts most tyme preuaileth agaynst the better .

Dead flyes cause the most precious oyntment to stinke .

THis is a prouerbiall sentence against fooles , Euill counsellers reprehended . howbeit Salomon hath very hard translations . The translation would haue béene more comely , if he had added , according to the prouerbe , It is as men say . The prouerbe is taken from things in vse among this people , which accompt and estéeme oyntmentes among their most precious thinges . It séemeth to vs the similitude is the more vnpleasaunt and straunge , because we haue litle vse of such thinges as that nation had . Lyke therfore as flyes destroy a most precious oyntment , so some vnthrift and naughtipacke destroyeth the best counsell in a common weale , in the Parliament chamber , and in warre . Therefore as we are constrayned to beare with such noysome flyes , so are we compelled to beare with such pestilent counsellers .

Therefore a lytle folly sometyme , is better then wisdome and glory .

To dote in some thyng is helde for high wysedome . THis is a consolation against such chaunses and naughtye Counsellers , He calleth it lytle folly besause of the litle tyme it endureth as the Poetes vse to say To seeme foolish in place where , is holden for high wisedome . Therefore when thou séest a naughty man preuaile in the Counsell , or in the Parlament house &c. let thy counsell geue place , and leaue of thy wisedome , because thou séest it is not lyked and vexe not thy selfe . It is better thou séeme a foole for a season : and let them go on in their foolishnes , because they wil giue no eare to thée . For by force thou canst not preuaile . For a foole will be led by no counsell , vnlesse thou speake according to his mynde . Therefore thou must let them alone when thou hast shewwed thy counsell , and donne what thou canst . For if thou wilte goe through wyth thy purpose , thou shalt wrath these waspes , and méete with an angry Beare , and endaunger thy self without necessitie . These counsels be very good for vs , which dwell in this ingratefull worlde , which harkeneth not to our good counsell , whatsoeuer we saye or threaten -

Glory signifieth not onely fame , Glorye . but pompe , ornamentes , & riches , which are cause of fame . So Math. 6. God so clotheth the lylyes of the feelde , that Salomon in all his glory , that is to say , in all his ryches and pompe , was not so arayed .

¶ The harte of a wise man is as his right hande , but the hart of a foole is at his left .

The difference betweene wise men and fooles . THis also is a kinde of Prouerbe , that is , a wise man hath his harte in hys owne rule and power . If he perceaueth that they are foolish , and wil geue no eare vnto him , he can for a tyme holde his peace . He can vse his wisedome according to the place and persons , and as he shall perceaue his counsell is lyke well or euil to succéede . But a foole is not master of his owne hart , but according to his affection , will runne through with them . It is a great matter to rule and moderate the harte , which no man doth or can doe , but he that is wel acquainted with the world and hath an eye to Gods iudgementes .

A foole walking in the way and being him selfe neuer so much a foole thynketh yet that all other are fooles .

Many such glorious braggers in Princes Courtes . THat is , he is not content that himselfe preuaileth with his naughty counsel , so that thou must yelde to him , but also thou shalt be compelled to beare with him , in being glorifyed for his foolishnes , and naughty counsell , and in shaming the wisedome of other men . For if thou geue good counsell , he will straight way be vpon thy back , and reprooue thy wise saying and counselling . But aunswere thou thus : I haue shewed my counsell , I compell no man , but haue said that I thinke good . First therefore a foole will not heare thée : nexte he will throng with his owne imagination : and last of all , whatsoeuer thou sayst to the contrary , ( as thou art bound ) but not to follow it , if thou thinke it will not preuaile , he will deride it , & reproche it as foolishe and wicked . This we sée in our dayes and finde true by our selues .

Therefore if the spirit of thy superiour haue his purpose against thy mynde : be not thou discontented , for to giue place pacifieth great euill .

THis we thus expresse in our prouerb : Fooles must not be striuen with , but yelded to , for a tyme . He that can haue patience will be a wyse man . He saith therefore , if their spirite preuaile , that is to say , their force or counsell , be not impatient or angry , leaue not thy place , remayne by thy selfe and continue . For if thou resist , and wilt haue thy counsell followed and allowed , thou shalt but vexe the waspes onely , & kicke against the pricke , for it is a greate pointe of wysedome , to dissemble & giue place . For it allayeth many euels which by so being quyet , that is by geuing of place be caulmed , and at length of them selues come to silence , which otherwise would styrre vp much trouble , if thou wouldest withstand them . Thus the Romans glory in their Fabius , which by suffring and leasure ouercame Hannibal . Thus our Frederick Duke of Saxonye , by kéeping silence and lying still , kepte downe the Erfordians , and was auenged of them . Thus Virgill also sayth : All fortune must bee ouercommed by suffering . For such sayinges as these are taken out of the experience of this worlde .

❀ There is a great euell that I haue seene vnder the Sunne , namely ignorance , that is much seene among Princes . For some foole is aduaunced to great honour , and the riche syt in the dust . I haue seene seruants on horse backe and some Princes lyke seruauntes goe on foote .

IT is no meruell sayth he , All thyngs replenished wyth folly . if the violence or counsell of fooles preuaileth agaynst wise men and them that giue good counsel . For I sée few princes but they are fooles , and take no wise way in gouerning their charges . Thus the foole ruleth euery where in the Counsell chamber , in the Princes courte . &c. The world is foolishe and gouerned with fooles , & with foolishe opinions : Wherefore if thou counsell them otherwise , they will not heare thée . If thou holde on , the more is the foole moued , & for hatred will doe that shall turne his Countrye to great hinderaunce . Whome he vnderstandeth by riche men , & seruauntes . The rych that sytt in the dust , he vnderstandeth to be such as ought to beare rule , because they knowe well how to gouerne . He cauleth them Seruauntes that ought to bee ruled , as though hee shoulde say : They which ought to be ruled , them I sée set alofte and in authoritie , being but slaues and fooles , and wise men want , and scarce haue any lyuing . Therefore when thou séest such Centuaries and Thrasones beare rule , which ought rather to doe the seruice , meruell not at it , remember this is the kingdome of the worlde .

He that diggeth a pit shall fall into it , and he that breaketh a hedge , a serpent shal sting him . He that remoueth stones shall hurt himselfe thereby , & he that cleaueth wood , shall be in daunger thereby .

Gouernance a perillous enterprise . HEre Salomon cowcheth as it were a heape of prouerbes together , all which he applyeth to his purpose , saying as it were : it commeth to passe in this world , as these prouerbs declare . Whatsoeuer thou doest in this worlde , it commeth to passe , as sayth the prouerbe : He that diggeth a pit . &c. Men doe not escape from it without hurte . Lykewyse to rule men , is as to breake vp an hedge , where many tymes , it chaunseth that a Snake stingeth him . Wherefore , if mishap betyde thée , play the slackarde neuer the more , but remember that thus it goeth in this worlde . For to rule men is in Gods power onely . Therefore , he that is called to auctoritie , must remember that he taketh that in hand that mans wit can not compasse . For the hartes of men are not in our power . Onely they which haue the feare of God in them are easely gouerned . This prouerbe is taken from them that dig pits or graues , Gouernance must not be cast of , for the perrils therin . whose chaunce it is many times vnawares to fall into the same . So to beare rule in this worlde , is to dig a pit : there be thou fenced , & know thou art in perill . Which excepte thou wilt doe , thou shalt fall into many sudden and vnforeseene daungers . For daungers foreséene lesse hurt vs . Thus dyd Demipho in Terences Phormio well geeue warning of . Wherfore ( saith he ) All men when they are in most prosperity , most chiefely consider with themselues how to suffer and beare aduersitie , daungers , losses , banishement . When he commeth out of the countrey , let him alway thinke , my sonne may haue committed some faulte , my wyfe may be dead , my daughter may be sicke : these be common cases , and it may be that they shall not be straunge vnto thee . Whatsoeuer falleth out otherwise than thou hopedst for , take for a●vaūtage . That if any thing so happen , thou mayst say , thus I thought and looked for , and thinke no straunge thing is happened vnto thée . And if any good hap or fortune betyde thée , take it for a dayly gayne . Thou must not straight way leaue of digging , though thou fall vnawares into the pit . The lyfe of man is full of daungers : and as in breaking downe an hedge , it is to be feared least some Serpent lying hidden may sting vs : so in gouerning a common weale , we must beware we be not hurt . If thou hap to be bitten or hurte , thou must beare it : for it is no newes .

He that remooueth stones .

An other similitude . HE that turneth stones , some hurteth his hand or féete . He vnderstandeth such huge stones , as can not be remooued without some great hurt . So to haue to doe in ciuile matters , is to turne such stones . Therefore when thou art hurte , say : If I had not turned these stones , I had not béene hurte , but because I mooue and turne them , what maruell is it that I am hurt ? If thou be an housholder , remember thou must turne this stone also . That that followeth is lyke .

He that cleaueth wood , shall be in daunger thereof .

Daunger ioyned with gouernance . THat is , things publike can not be weldded without hurt and daunger . Best is therefore to Bulwarke and fence the mynde , and to looke for whatsoeuer falleth out , that if any thing chaunce wel in the common weale , we take it as a myracle . Benefites , the more they happen beyond our expectation , the more they reioyce vs , euen as mishaps the lesse hurte vs , the more they are foreséene . Let vs therfore thinke we shall be alway in hazarde , and not still in good case .

If the yron be so blunt , that one can not sharpen it , he must then put to more strength : but the excellencie to directe a thing is wisdome .

AGayne he comforteth them that are in office : An hard thyng to gouerne a corrupt common weale . Euen as an yron toole cankred with rust is hardly made cleane and sharpened , so is the worlde lyke a rustye yron , and hatchet full of gappes , loose in the handle or helue , which no man can worke well wyth . This is a very handsome similitude . And as it is a very labourious thing , and troublesome to cut or hewe with such a rusty and hacled hatchet : so is it a wofull and miserable state to be a gouerner in a realme or an house . For it is an vnprofitable & marred toole , and yet must we be doing , in , and about the same . So when men are euyll and full of naughty affections , there is neede of great wisdome to rule & moderate them . Thus he sayth : If it be rustyed & blunt , then is there néede of a wyse workman , that is : It must be a cunning workman that can well whet out an olde rustye Axe . So it is néedefull he be a wyse man that can handsomly vse such euill tooles , that is the worlde , and such peruerse and vntoward men . Men by nature are disspitefull . But God hath authorized such men , that at least they myght therfore be obeyed . Great wisdome is needefull , to correct euill manners . For he sayth : I will that thou be obedient vnto this man , for if thou disobeyest him , thou contemnest me . But yet they obey not by this neyther . Therfore publyke gouernance or howse keping is but such a rustie toole as is spoken of . Vse therfore the same hatchet thou hast , sins thou canst handle none other , as saith the Prouerbe . He that hath no lyme , must builde his wall with doonge or lome . If thou be an householder , or an officer , thinke thou hast this rusty iron , that is , such as thou canst not rule , nor wil be ruled , occupie it , and cut with it as the canst that thou maist at least kéepe some parte and shew of a common weale . For men shall neuer be able to doe so well in a common weale , but much euel shall remaine there still . Therefore he must be a good woorkeman that can so sharpen an olde rustye iron , that yet he can vse it handsomely . These are the thinges that must comforte vs in such cases .

If the Serpent byte when he is not charmed , no better is a babler and blab of tounge :

THis perteyneth also to the common weale . As a serpent ( sayth he ) vncharmed , A precept how to beare sclaunders and back bytyng . that is , vnknowen or vnlooked for , ( for a serpent that is charmed byteth not , because he obeyeth the charmers voyce ) euen so byteth a blabbe of his toung . Neyther is a blab of his toung better then a byting Serpent , for he is not master of his owne tounge , he curseth or speaketh euell of his ruler and gouernour . Euen so it fareth whether in publike or priuate gouernaunce . If thou be an housekéeper , thou shall doe many thinges , that shal offende thy wyfe , and familie &c. Emongst whom thou shalt fynde some that wil depraue the well doinges , which the euill disposed will carry abrode to the Citizens and neighbours and this also thou shalte be compelled to beare with . Thou shalt to thy power withstand it , but if thou be not able to let it , thou must suffer it . It is in déede a tedious and greuous case to be thus dishonestly rayled at by tounges of ill willers , & thou not wytting it , but what shalt thou doo ? These slaunders and detractors thou canst not stop . Onely stop thine eyes & eares , & do that thou art able . Euen as we be compelled to beare with the woordes and workes of men that resist vs . For the worlde will not cease to persecute magistrates , and those that giue them good counsell .

The wordes of a wyse mans mouth haue grace , but the lips of a foole deuoureth him .

The deuises of wyse men , hindred by the sclaundering of fooles . THat is to say , a wise man ordereth his doinges well , and with a kynde of grace , but because he is amonge euill tounges , he hath litle successe . For the detractor commeth , and deuoureth and ouerwhelmeth the good man with his words : for so referre I this worde him , to the wise man & not to the foole . For the word of the wyse that hath in it such grace , is made in effectuall through the taulke of the foole . If a good and wise man geue good counsell , the slaunderer and deprauer commeth , and ouerturneth his counsell . So happened it to Paule in the Actes , when he was in shippwracke . Menne and bretherne ( sayth he ) you ought to haue obeyed me , and to haue ryd it out in Creta . &c. To conclude , the foole deuoureth the wyse , and the woorse syde still preuaileth

❀ The beginning of his woordes is foolishnes , and the latter ende of his taulke is madnes .

THat is to saye , Fooles deuises preferred before wyse mens . thus it happeneth to fooles , which will seeme wyse , and iudge all other fooles in comparison of themselues : whether they begin , or make an ende , yea all their taulke is nothing but foolishnes . And the more a foole goeth about to séeme wise , the more he plaieth the foole : and yet he preuaileth aboue the wyse man and deuoureth his good counsels . Euen as the Pharises preuailed against Christ the best preacher , the Iewes and false Apostles against the Apostles . The Arrianes deuoured the good teachers in their dayes . And we in these dayes preache Christ , but the heretikes persecute and deuoure vs . But let vs yet looke for greater matters , taking it for a vauntage in the meane season , that yet we retaine & kéepe some goodnes , for that some holde fast the true doctrine .

¶ The foole multiplieth woordes .

Fooles be full of wordes . A Wise man dispatcheth briefly and in fewe woordes what he thinketh , for truth is content with plaine and simple vtteraunce , but fooles haue aboundance of wordes , and can by no wordes be made holde their peace , but for one worde will geue a thousand . Thus Christ vsed allwayes in fewe wordes to aunswere the lawyers and Pharisies when they slaunderously sayd , his doctrine was of the deuell , and not of God.

¶ Man knoweth not what is before him , & who can tell him what shall be after him ?

THat is , man séeth not things present , which are in his sight , he is neuer contented with thinges present , his eye is stil on other men , and on things to come , leauing that God hath geuen and appointed for him . Now is the Gospel geuen vs , but we geue our selues to other thinges , but of this hath inough beene said before .

The labour of the foolishe doth weary him , for hee knoweth not how to get into the Citie .

THat is , although fooles multiplye wordes and preuaile , The foole is vexed with his labour , but the wyse man reioyceth in hys . yet get they naught thereby but multiplication of toyle and labour . They scorne & cast day and night with themselues how to bring their matters to passe , but this trauell doth nothing , but more and more disquyet them . And these two contraries are to be well noted . The foole of hys labour reapeth misery , the wyse man myrth . When the foole séeth that his deuise commeth not to passe , he is vexed and troubled in his mynde : for he can not , nor knoweth not how to commit the successe vnto God . But the wyse man at all times is still of one mynde , because he knoweth that thinges be not ruled by mans counsels and deuises , but by the will and appointment of God . To him therefore he committeth all successe & effect of his deuises .

They know not how to goe into the Citie .

Fooles know not of what weight matters are , nor what is needfull to be done . THis is an Hebrew phrase , such as is to be seene in the Psalmes : and the way of the citie they haue not knowen , that is , they goe vp and downe wandring , and can not hit on the way how to come to rest : For all wayes lead to some place where men are dwelling , but they wander in all wayes , they continue in none , whereas wise men abide in the way , and kéepe their place , although diuers daungers and impedimentes happen , because they foresaw this woulde come to passe . Let euery man therefore goe about hys businesse mearely . He shall mearely so doe , if he remember he is in the worlde , in the middle of daungers . &c. Thus mishap is ouercomed , before it come .

Woe to thee ó land , when thy king is a childe , and thy princes eate in the morning .

What a discommoditie a foolishe prince is , & geuen to voluptuousnes . HEtherto we haue heard that the worlde goeth thus that fooles chiefly preuaile and beare the swinge , although to theyr great losse , that when they haue oppressed the wordes of the wyse , they paye for their foolishnes . Therfore , where thinges thus goe , it is very daungerous for the king to be a childe , seeing among such aboundaunce of fooles , the kyng also is vnwise . In this case stand the kingdomes of Germanie and Spayne at this day , where the Princes iudged of all other to be most wyse , rule and doe all for their owne commoditie and auayle . The residue can doe nothing but ryde on a great horsse , kéepe harlots , quaffe . &c. committing all matters to their Counsellers , which séeke but their owne gayne , nothing regarding the common weale . And thus all Germanie lyeth wast as it were , hauing in her no ciuilitie of manners , no care of well bringing vp their youth , the lawes & all good discipline and artes being decayed , and no consideration of Iustice being had .

A good Prince is a great gifte , A good Prince is a great gifte of God. which consideration and vnderstandeth how to benefite his country , which foreséeth what is fit for euery man , that all things may be done and ordered according to lawes , that all men may haue and enioye theyr right . And yet all thinges shall not succéede with this man , yea many thinges shall chaunce contrary , but for all that , let him not cease from his purpose , but holde on to doe that he is able , according to the forme aforesayd . For such a good and a wise Prince or king was Salomon : in so much that he wrote prouerbes for the instruction of youth , and yet had he but his labour for his trauell . If then matters succéede no better with the best Princes , what will they doe where the kyng is but a childe , and doth no exployte worthy for a Prince ?

Whose princes eat in the morning .

THat is , which distribute not their doinges into their tymes : which haue no care how the affayers of the common weale fare , so they may doe well . Yea if any man be desirous to geue the Prince good counsell how to procéede , they wyll séeke to oppresse him . In the morning , is as much , as first and formost , afore all other thinges : for the morning is the first houre to labour and doe any thing in . These men eate in the morning , when they first of all make prouision for theyr owne game and belly : and as for the affaiers of the kyngdome , they are put of till the euening , that is , they are handled last of all .

Blessed art thou o lande , when thy king is the sonne of Nobles , & thy Princes eate in tyme , for strength , and not for drunkennes .

THese be Hebrew phrases , the childe of lyfe , the childe of death , the childe of the yeare : euen so the childe of Nobles , is he that hath nobles of his kynne . For the Hebrew worde sonne , we commonly expresse by this word hath , as in Ezechiell , it is sayd of Pharao : I am the sonne of wise men , that is , I haue many wyse men . The Hebrew word Horim signifieth men in white . For it was the manner of the people in the East , to weare white apparell , as the Romaynes vsed purple and scarlet . Princes therefore are called white of the garment they weare , euen as some of the Romaynes were called Torquati of the bandrikes they weare about their neckes .

Whose Princes eate in their tyme .

THat is , Princes Courtes . which prefer not their owne belly before the affayres and cares of the kingdome , séeking for their owne aduauntage . But where are they founde ? Such couetousnes raigneth in the courte , the nobles are couetousnes her self . This maist thou sée in our Princes , where kingdomes are wasted and consumed , & great men and nobles are enriched , By reason of these pestelent Péeres , we can not bring to passe that poore people may be prourded for , that Schooles may be sett vp & mainteined , that poore maydens maye haue competent Dowries appointed them , and such other workes of Godlines may be accomplished : where they not with standing can exhorte and get of Princes euery thing . Truely therefore is the lande blessed , whose Péeres eate in due tyme , and not for ryotousnes , that is wich are content so to vse the Princes liberalitie , that they and their familie may haue sufficient , and be maynteyned , and not séeke to hande and gather together infinite masses of treasure .

¶ Through slouthfulnes the balkes of the house decaye , and through Idle handes , it rayneth into the house .

HE addeth a prouerbiall sentence , Diligence commaunded , whether in publike or priuate gouernaunce . as if he should saye . In such a kingdome where Princes and Péeres séeke their owne , and the king is a foole , it happeneth as to a negligent howseholder , who where he myght in tyme with one penny coste kéepe his rafters from rotting , letteth it runne till the house be lyke to fall . Where therfore the householder is not diligent , and euery day repayring where decay is , here alwayes one damage and losse followeth an other . But a diligent body straight way repayreth a thing falllen in decay , & preserueth not onely that he hath , but alwaies amendeth where he seeth faulte or breach , still making his house more and more comelye . And that he sayth of the house , he will haue vnderstanded of all thinges belonging to house kéeping . Euen as the building being neglected decayeth , so doth the house keeping decay being neglected . A diligent householder is alwayes increasing somewhat : a slouthfull and negligent , alwaies loseth somewhat . Thus many Byshoprickes and Dukedomes haue decayed , because no man hath set his hand to the restoring of them . He that neglecteth that is small by lytle and lyttle loseth all . An householder must be both a sparer and liberall , and he must make much of small things , that when tyme serueth he may be liberall , For many small maketh a great .

Frederike Duke of Saxony , a most laudable Prince . Our Prince Fredericke a most praise worthy householder so ordered his house kéeping , that he séemed a Niggard : for he payed all his seruauntes , Cookes and other their wages in their hand , but to those that came to his Court which were to be rewarded , he was most bountifull , which he should not haue bene able to do vnles at other tymes he had spared it . And thus he brought to passe , that he had a most well ordered house and familie . So Princes when they neglect one or two vserers , or other Malefactors , it commeth to passe at length that they punishe none at all , & so the whole common weale falleth . So the Romane Captaines would haue no enemye despised , were he of neuer so small force . To conclude , where the kinge is a foole , there is a foolish gouernement , & such a kingdome as must néedes fall . For so is it in a kingdome , as in house kéeping . And the house to drop , is as much as to perish and decaye .

With laughing thei get their liuing , and wyne maketh them meary .

THat is , Princes Courtes . these pestilent Gluttons and Cormarantes , haue no honest trade of lyfe , but get their wages and liuing onely by toyes and gaudes , by flattering and clawing men by the backe , by bolling and drinking , and thus they waxe rich . Such are for the most parte in Princes Courtes . Yea amongest foure hundred , hers are scarce fower or fyue , which by honest meane and trade get their lyuing , and tender the common weale .

Wyne maketh them meary .

AS much as to say : they care for nothing but how they may lyue pleasauntly , they doe Princes no good , but spende their prouision , and charge them with néedeles expences .

But vnto mony all thinges are obedient .

WE in the Germane tong , properlye expresse it thus : All things be done for money . They looke all together for money and gaine , be it with or against the common weale .

The eleuenth Chapiter .

Curse not the king in thy thought , nor the rich in thy bed chamber . for the soules of heauen shall carry thy voice , & they which haue wings shall bewraye it .

An exhortation to good workes . THe Chapiter going before was a kynde of inuectiue agaynst fooles , and a discription of the kingdome of this worlde , what a kynde of thyng it is , so that whosoeuer beareth office , may know he hath a troublesome administration . And to knowe that the kingdome of this worlde is so troublesome and incorrigible , is the greatest wisedome that can be . Now this chapiter exhorteth to good workes : for when men are taught how vniust the kingdom of this world is , then their hartes begin to waxe weary , and they deuise how to geue vp all kinde of administration , and to forsake the world , being ouercommed with the malice of men , as was declared heretofore . But Salomon teacheth , that the more vnhappye and vngracious the worlde is , the more we should trauel and indeuour to doe some good .

And first he beginneth with honoring of the magistrate , A commaundement to honour the magistrate . for the magistrate is an ordinaunce of God , and the better part of the worlde vnder the Sunne : and by this ordinaunce God doth all thyngs that are done vnder the Sunne . But the wicked beginnes with contemning of the magistrates , because they heare in the scripture that God reprehendeth them : but it is Gods office to rebuke & reprooue magistrates : and where thou hearest God thus doe , thou must not follow him therin , for thou art not God , or any ordayner or restorer of godly ordinaunce : but as God reprooueth them , euen so reprooueth he thée also in his scriptures , that thou also mightest doe thy duety , but thou forgetting the beame in thine owne eye , begynnest to espye a moate in an other mans eye , and reprehendest thy superiours , of whom thou oughtst rather to be reprehended . For if thou wert in their office , thou wouldst commit farre more faultes then they , and wouldst not performe so much as they doe : let vs therefore heare how God rebuketh the magistrate , but not follow him in so doing .

Euen euyll magistrates are to be honoured . This therfore is his meaning , I haue sayd many things of of Princes how they destroy the world : but doe not thou speake euill of the king within thy self , or in thy hart , nor of the rich man in thy secret chamber , that is to say , men that are in authority , must be reuerenced because it is no mans ordinaunce , but Gods. For although Peter call the magistrate an ordinaunce of man , because they are taken from among men , yet is their power of God . And although they be euill men , yet are they to be honoured because of Gods ordinaunce . Why therefore wilt thou speake euill of them which are troubled with so many cares & trauailes for thy weale , if they be good men , and if they be euill men , their wickednesse is , and bringeth them euils inough . Beare with them therefore , but thus we doe not , yea the worlde doth the contrary , it rendereth vnkyndnesse to the good , it speaketh euill of others , it commendeth fooles , and maketh good men out of the way .

Men alwayes impatient and discontent . To conclude we can suffer neyther our selues , ne yet others , neither prosperitie , no yet aduersitie . If God try vs with a litle affliction , with sicknesse , or pouerty , we become impatient and accuse God , if he geue vs ouer to our owne desiers , neyther can we be so content . It is a great patience of God that can beare with vs in so great vnthankfulnes . Let vs cease therfore to speake euill of the magistrates , but geue them honour , whether they be good or bad , geue God thanks for them , if they be good : if they be euill , lament it and beare with them . And let the preachers rebuke them , and not the commons .

For the foules of heauen shall carry thy voyce , and they which haue winges shall bewray it .

THe Hebrwes call a birde or foule , a man of wings or husband of feathers , or one that hath feathers . This he meaneth , if thou speake euill of the kyng , it shal not lie hidden but commeth to light , and so thou shalt be punished . For the wrath of the king is death , but his louing fauour is as the euening dewe .

Cast thy breade vpon the waters , for after many dayes thou shalt finde it .

THis agayne is an Hebrew phrase , as Salomon aboundeth in such figures . A commaundement to be liberall . This is it he would say : Be liberall to euery man while thou mayst , vse thy riches euery where , by pleasuring euery man . And he ioyneth a promise thereto : For if thou liue long , thou shalt receaue an hundred folde . So in his prouerbes : He that hath pitie on the poore , lendeth vnto the Lord. So Christ also : Geue and it shall be geuen vnto you . And Paule : God loueth a chearefull geuer . He that will be a begger , let him geue nothing to other men . He sayth therefore , Cast thy bread , that is , distribute & deale of that liuing which God hath geuen thée : vpon the waters , that is , geue bountifully , and with a single eye , although it séeme to thée thine almes perish , and thy bread be throwen in the water . For Salomon vseth a metaphore , whereby he signifieth that thou being a man shouldst féede and nourishe man .

For after many dayes thou shalt finde it .

THat is , if thou liue long thou shalt finde that bread that thou didst caste into the water , as though he should say : it shall not be lost that thou geuest to others , although it séeme so , yea the Lord will geue thée bread for a long season . Psal. 36. The righteous is euer mercifull and lendeth . Againe : In the time of dearth they shall haue plenty . For God will not suffer himselfe to be ouercommed in liberalitie , but will far passe and surmount our bounty and largesse .

Geue a portion to seuen and also to eight , for thou knowest not what euell shall be vpon earth .

HEre againe he exhorteth , The commaundement of liberality repeated agayne . and ioyneth a threatening to his exhortation . Deuyde saith he thy breade among seuen or eight , that is geue plentifully . For he that soweth sparingly , shall reape sparinglye , He that soweth aboundantly shall reape aboundantlye . As Paule sayth : Thinke it not to much whatsoeuer thou geuest . And although thou shouldest giue all thou hast , yet shouldest thou not want , so that thou hast to geue , and gyuest of thine owne , as Christ sayth in his gospell .

Because thou knowest me , what euell . &c.

THat is , it may come to passe , that to morrow thou shalt dye and leaue thy goodes to vnworthy men , or els some other calamity may suddeinly fall , & then thou repent thée that thou didst not geue or bestowe thy goodes , and now being willing arte not able . Geue therefore thy goodes while thou haste them and art able : thou knowest not what wil afterwarde betide . For when Princes gather and masse vp infinite treasures , they doe but minister occasion of warres , and rich men doing the lyke minister matter of lawe and contention .

¶ If the Cloudes be full , they will powre fourth rayne vpon the earth .

THese be meere exhortations & threats . If the cloudes , that is the poore , be full , they will send downe rayne into the earth . This may be vnderstanded two wayes . First thus : Doe as the cloudes doe , which when they are full , let the raine fall : euen so doo thou , poure out vpon the poore . Secondly it may be a promise , which I lyke better , after this sorte . If thou hast substaunce geue it to them , which be like wandring cloudes , and haue nothing . Fill I say these cloudes , and thou shalt see thy selfe also filled . The commination followeth .

¶ The tree whether it falleth to the South , or to the North , in the place that it falleth there it shall be .

THat is , A commination agaynst Niggards . thou knowest not how longe thou shalt liue , and possesse thy goods . As a trée when it is cutt downe , whether it fall to the South , or to the North , remayneth there still : so howsoeuer death taketh the , in whatsoeuer state or condition , thou remaynest in the same . If the Lorde finde thee in the South , that is to say fruitefull , and rich in good woorkes , it is happye for thée : If in the North , that is to say , with no good woorkes , woe to thée . Howsoeuer thou shalt be founde , so thou shalt be iudged , so thou shalt receiue also .

He that obserueth the wynde shall not sowe , and he that regardeth the Cloudes shall not reape .

THis also apperteyneth to exhortation . We must geue liberally . We in the Dutche tounge expresse this sentence thus : He that is afrayde of the bushes , must neuer come into the woodes or forrest . It séemeth to him the geueth , that he shall leaue nothinge at home , but lose all . And this is the cause we geeue so vnwillingly . Therefore ( sayth he : ) If thou wilt feare penurye & ingratitude of men , thou shalt neuer be beneficiall . He that regardeth the substance he geueth , more then the woorde of the promiser , beleueth he shall not be nourished in tyme to come nor haue inough . Therfore looke vpon the woorde and promises of God : Man lyueth not by bread onely . If thou wilt beléeue this woorde , he will blesse the in thée féelde , at home . &c.

He shall neuer be liberall that is voyde of fayth and feareth pouertie . Therefore he soweth not the regardeth the windes , nor reapeth , that obserueth the raine . For in the haruest raine is not good , but men looke for fayre wether , and reape not till that be come . I would geue gladly ( say some ) if I knew I should not lacke my selfe . Thou wilt geue onelye that whereof thou hast no néede . But thou must know that the poore must eate with thée , so that thou shouldest rather somewhat defraude thy selfe , then he shoulde lacke . But he that beleueth not the Lord will doo no good . He that omitteth his worde , will omitt his worke also .

As thou knowest not which is the waye of the Spirites , nor how the bones doe growe in the wombe of her that is with Childe : So thou knowest not the worde of God that worketh all .

SAlomon vseth this copiousnes of exhortation , Because our life is vncerteine , we must be liberall . to awake and styrre vp our slouthfulnes : Euen ( sayth he ) as thou knowest not the waye of the winde , and how the bones are ioyned together &c : euen so thou knowest not the worke that God doth euery where or in all men . Thou knowest not what God will determine of thy selfe , or of any other , whether thou shalt lyue or dye to morrowe , whether thou shalt be sicke , or haue any other myshapp . If God would haue prolonged our lyfe and our dayes , so that we might haue knowen how long , we woulde haue beene the woorst Creatures on the earth . But now know we not whether we shall lyue one hower , and yet we wil not cease our euill doing . This similitude Christ vseth in the thirde of Saynte Iohn : Thou hearest the blowing of the wynde , and yet thou knowest not whence it commeth , nor whether it will , and no more knowest thou whether thou shalte goe . As therefore thou feelest the wynde present , so vse thou thy present goodes .

And how the bones be ioyned together .

The workes of God be vnknowen to vs . LIkewise ( saith he ) are beastes and men made in their mothers wombe , thou knowest not how . Psal. 38. My bones are not bid from thee though 〈◊〉 be made secretly . & in all that Psalme of Domine probasti . &c. And though the wombe were opened , He that made thee , will feede thee . yet could we not sée how these thinges came to passe . For we all sée that trées doe growe , and yet we sée not how the bowes , leaues and fruites of them doe grow , neither can we shewe any reason thereof . Euen so other men sée that we growe . Seing therefore we vnderstand not thinges present and before our eies , how shall we vnderstand things to come . To conclude , Gods works are to vs vnknowen , and so are those things that are to come .

In the morning sowe thy seede , and in the euening let not thine hand rest : For thou knowest not whether shall prosper this or that , or whether both shall be alyke good .

HE speaketh not this of tyllage onely , He repeateth his former exhortations and comfortes . but generally of all the woorkes of man , and chiefly of doing good workes as Paule sayth : Let vs doo good while we haue time . In the morning , that is , betimes or alway . The reason is , because thou knowest not which will soonest grow . Cast thou thy séede in the ground , and doe that thou oughtest , and then commit all thy labour & successe hereof to God . Doe wel vnto all men , marke not the windes , nor care not for that is to come . Thus must we doe our good works , & not looke for our thankes here . If the world doth giue no thankes , God thanketh , if both cometh to passe so much is it the better . And if Daungers ensue , receiue them thankfully .

We sée therefore in all this booke that Salomon teacheth vs to vse the thinges present that God sendeth , and armeth vs against daungers and calamities to come , that when they light we take them not as straunge . That that followeth is a kinde of wish or prayer such as we vse in our sermons and exhortations , in Dutch on this wyse : woulde to God it went so to woorke .

Light is sweet , and a pleasant thing it is for the eyes , to see the Sunne .

THis is an allegory , he meaneth if were a pleasant thing , if a man would expresse this doctrine in lyfe : If the Princes and people would folow this doctrine which I haue taught & doe teach in this booke .

Though a man lyue many yeares , and in them all reioyce , yet he shall remember the dayes of darkenes , because they are many , all that commeth is vanitie .

A man shal scarce finde one that hath liued mearyly all the dayes of his lyfe . THis is a very comprecation or prayer as I sayd , lyke as he should saye : that age would I faine see that had obserued the contentes of this booke , the same were an excellent man . Looke how pleasaunt & ioyfull the Sun & light is , so pleasaunt a thing it is to sée a man many yeares inured with the experience of these matters , & yet meary at his hart , and conteyning all worldy Daungers . He should sée in déede much darkenes , that is , myseries of this worlde . But this should delight him , that he could set them lighter , as one knowing and perceiuing long before , that this were the state and trade of the worlde .

The xii . Chapiter .

Be meary therfore O young man in thine youth , and let thine hart be glad in thine young daies .

AFter that he hath described a rare kinde of byrde , He exhorteth youth , to enioy their goods mearyly & in the feare of God. namely such a man as hath lyued all his life with a meary harte , and hath laughed at the troubles & malice of the world , then he ioyneth to a kinde of exhortation : Thou young man therefore ( sayth he ) that hast litle experience of the world , if thou wilt lyue mearely , harken what I write for the , and teach thée , that thou passe not thy boundes . Liue so as thou mayst contemne the world and ouercome the naughtines thereof . And here maist thou sée what Salomon calleth contempt of the world , not to forsake our selues , or other men , but to be conuersaunt in the worlde , in the myddle of the broyles thereof , but so as we must kéepe , a quyet and peaceable harte in all maner of aduersities . This it is therefore that he saith : If thou wilt attaine to this gole or marke to haue a quiet hart , in the myddle of all troubles , enure thy selfe with troubles , & that from thy childhode : For so shalt thou safelie stand al stormes and daungers .

Let thyne hart be glad .

How youth should be brought vp . THat is , take prosperitie mearyly when it commeth , and be not ouercommed of aduersitie , when God sendeth it . Thus should youth be brought vp and instructed . And vnles youth follow such an admonisher , he shall neuer doe lyke a man . For youth is ledde altogether with affections , & is vnskilfull , which vnskilfulnes is cause that it can not beare nor yelde hereafter to the naughtines and ingratefulnes of the world . Salomon therefore is an excellent instructer of youth . He forbiddeth not ioyes and pleasauntnes , as the foolishe masters the Monkes haue done . For this is nothing els but of young men to make blockes . And as Anselme the veryest Monke of all other sayd : to set a great tree in a litle pot . Thus these Monkes shut vp their youth in a coupe , and forbid them the sight and communication of men , because they should learne nor perceaue nothing , where as nothing is more daungerous for youth , then solytarines .

The mynde must be well infourmed wyth good vnderstanding and opinions , The mindes of youth must be well instructed . that it be not corrupted wyth the company and familiaritie of naughty men , but the body must be conuersaunt in euery thing . We must beholde the world , and heare it , onely sée that we haue a good maister and teacher . Therefore we must beware that youth be not in sorrow and solitarines . For myrth is as necessary for youth as meate and drinke . For the body doth battel through mirth of minde . And we must not beginne with the education of the body , but with the mynde that it be not corrupted . When the minde is well taught and enfourmed , there the body is soone well gouerned . We must therfore beare with youth to be meary , and to doe all thinges with gladsomnes of hart : onely we must take héede that they be not corrupted with the pleasures of the fleshe . For these quaffinges , surfetting , and amourousnes , are not the myrth of the mynde that Salomon here speaketh of , but rather the sorrow of the same .

Walke in the wayes of thyne hart ,

We must enioy the goods that God geueth vs , with feare of the Lord . THys place caused me to thinke that all this Chapiter from the beginning was but a kynde of derision and scorne , because if a man walke after the wayes of his owne hart , it is commonly taken in euill part . But we must sticke to the argument and consequence of the text . This it is then that he sayth : when thine hart is well taught and enstructed , no ioy or myrth shall be able to hurt it , so that it be lawfull ioye , and no such naughty and wofull myrth , as I spake of before .

And walk in the sight of thine eyes

THat is to say , enioy that , that commeth to thy sight . Vexe not thy selfe about thinges to come , least thou doe as the Monkes doe , of whom there were some , namely , Syluanus the Monke , which taught men they shoulde not looke vpon the Sunne . They would bereue youth of their sight , of hearing , of taulking , & all their senses , and shut them vp lyke Capons into a coupe , being in déede vngodly , and the true Misanthropi , that is , haters of men . Therefore if thou see or heare any pleasaunt matter , enioy it , so thou offend not agaynst God . Appoint or prescribe thy selfe no rules in this behalfe , but enioy euery thing , in the feare of God . Sée thou follow not the peruerse pleasures of the worlde , which will corrupt thy mynde . Thus far , for one part .

Put away greefe out of thyne hart , and cause euill to depart from thy fleshe : for childehode and youth are vanitie .

IT is as much as if he should say : Fret not against god , though aduersitie fall , and be not ouercommed with voluptuousnes . euen as I would haue thée stayed by the feare of God from following filthy & noysome pleasures : so woulde I keepe thee from being ouercommed with sorrowes and aduersitie . Put sorrow therefore out of thy mynde , that is , vse not to be angry , nor to conceaue indignation , when things goe not as thou desirest . If any sad or sorowfull matter fall , know that it is the state of this world . Let other enuy , hate , and fret at it , but doe not thou . For such doinges marre the pleasaunt lyfe , according to the prouerbe : Enuie is the rotting of the bones . For enuye is a fretting and a consuming sicknes . Let thine hart alwayes be one , neyther doe thou corrupt it with ouermuch worldly pleasures , ne yet wyth too many worldly griefes . &c.

Put away euill from thy fleshe .

Sorow must be put away . THat is , whatsoeuer may vexe or trouble thée , put from thee , not that he forbiddeth man to chasten his fleshe , but in vayne ( saith he ) doost thou vexe thy selfe , while thou lettest such thinges trouble thee . Frowne not at these matters therefore , but be of meary cheare : Onely see that thou feare God . For a meary countenaunce declareth a meary hart . And euen as I will haue thée to be meary in mynde , so will I thou be also cherefull of body .

For childehode and youth . &c.

Temperance & modestie must be obserued . THat is , remember thou art young , and set all together in the way of vanitie . For youth of it selfe is a vayne thing , and led with sundry and diuers passions . Be thou wise therfore , and put not oyle into the fier , as the prouerbe sayth : Be thou neyther in loue , ne yet in sadnes , be meary and enioy thy goods . And vse thy selfe hereto in thy youth , that thou mayst know how to doe in thine age . For they that liue quietly and pleasauntly in their youth , shall come also vnto a pleasaunt age .

¶ Remember thy Creator now in thine youth , before the euell dayes come , & the yeares approch : where in thou shalt say , I haue no pleasure in them .

ALl these thinges say I vnto thée , He exhorteth youth to feare God. because I would haue thée free from all youthly affections , that thou mayst feare God , and vse those thinges which he geueth thée , Before the euell dayes come , that is , before thou waxe olde . For age of it selfe is a sicknes , although it haue none other dysease besyde . For olde men lose the strength of mynde and body both . He describeth age by many wordes and fygures , and how age hath nothing but euell dayes , and is vnprofitable to be entangled with busynes .

Whiles the sonne is not darke , nor the light , nor the Moone , nor the Starres , nor the Cloudes , returne after the rayne .

A description of age . LYght signifieth felicitie , darkenes , affliction , and miserye , as where it is sayd , A light is risen vp in darknes , to them that be true of harte . This he meaneth : Before the infelicitie and misfortune of age come , when neyther the sunne shall be pleasaunt to thée , nor the light delighteth thée . There the cloudes returne after the rayne , that is to saye there is a continual entercourse of tribulation and sadnes . In other ages , as in youth and myddle age &c. there is a kinde of enterchaungeable myrth , and after a tempest cometh cleare weather , & after sadnes myrth . But in olde men , after cloudes come rayne . One mischaunce vpon another , one foule weather vpon an other . And thus the Poetes called age , sad , or heauye .

¶ When the Reapers of the house shall tremble .

THese are descriptions and very pictures of age . This he meaneth . The hand●● the garde of the body . Acquaint thy selfe to beare aduersitie , liue in the feare of God , before the keepers of the house tremble or shake , that is , before thine handes tremble . For the handes are the Protectours of the body , as Aristotle calleth the hand the instrument of instruments . Because it serueth so many vses , namely , all the members , wherein all other membres haue their distinct and seuerall offices and duetyes . For our body is lyke as it were an house , wherein a man may beholde a president both of publicke and priuate gouernment , the kinge of which publicke gouerment is the hed , and the hands are the kéepers , or garde . &c.

❀ And the strong men shall bowe them selues .

THat is , when the legges and knées shall waxe faint , and yelde . The legs . For vnto the bones and legges is attributed the strength of man , as in the Psalme . The Lord hath no pleasure in the strength of a mans legges .

When the Grinders shall cease , because they are fewe .

The teeth . OLde age is toothles . The téethe are the grinders of the meate , and the mouth is as the Myll . There is euell grinding where the teeth be fallen out .

¶ And they waxe darke that looke out at the wyndowes .

The eyes . THat is , when the eyes waxe to be dimme of sight . For age hath no cleare sight , by reason that the strength of all senses in olde men is diminished .

And the streat dores be shut without , & the base sounde of the grinding waxe weake .

The mouth and lippes . THat is , when the mouth and chawes hang downe , and are not fast . For the mouth is the dore of the hart . Math. 17. Out of the hart procede . &c. The throte shutteth in the voyce making it small . Thus the doores are shutt . For the twoo lippes are the doores or gate , out of the which our hart commeth forth , euen as by a doore into the streate . The voyce . This doore in olde men is shutt , because they can not singe , hallowe , and speake out , yea they can scarse drawe their breath .

When they shall ryse at the peping of the byrde , and all the daughters of singing shall waxe fainte .

THat is , Sleepe . they shall not onely speake with much paine , but hardely catch any sleape . For by reason of the drynesse of humors in olde men , the roote and cause of sleape is taken away . For sleape hath his feeding of the humors in man . Olde men therefore are awaked with euery litle chirping of a byrde : where younge men sleape lyke hogges , and though the Cockes do crowe , the Dogges doe barke or it thunder , they sleape still :

The daughters of singing .

ARe bothe the eares . The eares . It is an hebrewe phrase , as the Sonne of helpe , of light of darkenes , as hath beene declared heretofore . So the eares are called , the daughters of singing , that is , they that are busied in hearing of songes . These daughters of singing waxe fainte or weake : They become weake and feble . &c. that is , Olde mens eares waxe deaf , they delight not in musicke .

When the height shal be afrayed , & feare in the waye .

The head-shaking or trembling . THat is , the olde man shall goe stowping with shoulders and head . For the head and shoulders are the heigth of the body . This heigth feareth , that it waxeth crooked . This he meaneth , olde men go fearefully in euery place because they goe hanging downe their head and shoulders , as they vse that are afrayed .

¶ When the Almonde Tree shall florish .

White head . THat is , when the head waxeth white . For the Almond tree of all others beareth whitest flowers . Of this florishing Almond trée , he boroweth his metaphor of hoary Age .

❀ When the Grashopper shall be a burthen .

Leannesseand bones sticking out . THat is , such an olde man is lyke to a grashopper . The whole bodie is nothing but skinne , and bone . For his bones sticke out , and his body is worne away . And so he is become a very Image and Counterfet of death .

When pleasure and delight abateth

FOr thus had I lieffer to enterpretate the hebrewe worde : Lothsomnes of meat and drinke . for he vnderstandeth not the venerous pleasure , which chiefly in olde men is ceased , but also all other kinde of lawfull & honest pleasure , as if he should saye : An olde man taketh delight in nothing , but is vnfitt to all such purposes . There is no pleasaunt taulke or familiaritye with him , but he is euen a liuing corps . Thou séest therefore that he speaketh here of decrepite Age , good for nothing , not of such age as is able yet to be occupied in such businesses .

For man shall goe into the house of his age , and the mourners shall goe about in the streat .

HE entermedleth a place which enforceth me to vnderstand this chapter of age . This he meaneth : The buryall & graue . It remayneth the man must goe to the house of his eternitie , that is , to his graue . For the graue is the house of his eternitie or worlde , because he goeth thyther and returneth not againe : yet we mourne and bewaile him thus going to his graue , With houling , and mourning is he brought to his graue . Serue God therfore before thou waxe olde , for then there remayneth nothing , but that thou must be carryed to the graue .

Before the siluer corde be taken away , and the golden Ewer broken .

Nutriment , or foode . THat is before thine eating and drinking slake , which is compared to a siluer corde , and to a rundlet of golde , or whéele , or ringe of golde . For as a whéele or circle runneth about and commeth to his circle againe : So meate and drinke alwaies returne , and are in déede lyke to a siluer string , because our lyfe hangeth , and dependeth on them .

Before the Pytcher be broken at the well , and the wheele at the Cesterne

Breath and lyfe . THat is before thy breath and lyfe faile thée . Our body is lyke to a pitcher , which hath alwayes néede of reparation . The whele vpon the cesterne , is the stomacke and other members , which giue instrument to the body .

And the dust returne to the earth , as it was in the beginning .

SAlomon hath a respect to the place of Genesis . 2. Chapiter : as if he should say , The body returneth to dust . After death dust returneth to earth as it was before . We were all dust , therefore when we dye , we returne to dust , as we were before .

And the spirit returne to God that gaue it .

ANd here also he hath respect to an other place of Gene. in the same chapter . The spirit returneth to God. The Lorde God breathed into the face of man , breath of lyfe . He appointeth not whether the spirit goeth , but saith it returneth to God from whence it came . For as we know not whereof God made the spirit : euen so we know not whether it goeth .

Vanitie of vanities sayth the Preacher , and all is but vanitie .

HE concludeth hys booke with the same saying , A greuous compalynt of the miserie of mans lyfe . wherewith he begonne it , and addeth a commendation to his doctrine , and an exhortation , that we should not be led about with straunge and diuers learninges , but abide in that , that hath béene taught vs . For this is a great misery that when God hath sett vp his worde and good teachers , by and by start vp heretikes and wicked teachers , which through emulation draw the people after them . Thus all the Apostles care was to keepe vs in holsome doctrine . But thys peruersenes is the holsome doctrine and worde of God compelled to beare : when God rayseth vp his worde , in come heretikes , and Apes , that will counterfet hys word . Moses appointed a seruice for god and certeine Ceremonies , and forthwith certeine Apes erected Idols . Thus in all Artes and Sciences it commeth to passe : If there be a good Poet , he wanteth not his zoili : If there be a good Artificer , there will be counterfets to follow hym . Thus all Artes haue their imitators , that is , their destroyers . But this of all other is the worst , that the multitude foloweth these fooles , and preferre them before the true Artificers , as Christ sayd of them : They shall deceaue many . This is it that Salomon in this place complaineth on .

This Preacher was not onely wyse , but also taught the people knowledge : he was very diligent , sought forth and gathered together many Parables .

THat is , this preacher gaue himselfe altogither to teach the people truely , The dutie of Preachers . but it succéeded not , nor followed . He was a very diligent man , he sought how to set all thinges in good order , he was diligent in teaching . He appointed & ordered many thinges in excellent wyse , but where are they that listen to hym , and receaue his learning ? There foloweth no more fruite but wordes . For eyther he hath no hearers , or els wicked teachers and peruerters succéede .

He sought to finde out pleasaunt wordes , and vprightly to write the worde of trueth .

THat is , he laboured to profit men with holesome and worthy wordes , or as Paule speaketh it , with wordes worthy of all acceptation , and he truly wrote the wordes of trueth . He did not wrappe or folde them vp in darknes , as these imitators doe , who by reason they vnderstoode not thinges rightly , can not teach rightly . For Aristotle sayth , it is a token that a man hath knowledge , that can teach well . And Demosthenes being demaunded how a man should teach well , aunswered , if he spake nothing , but that he knew and vnderstoode well . For he that hath good understanding , is able well to teach . And this is a commendation of the author , as if he should say : he taught very well and plainely , in so much that by his booke , a man may vnderstand , what to thinke , what to take in hand , what to doe , or to leaue vndone .

The wordes of the wyse are lyke goades , and like nayles fastened by the masters of the Assemblies , and geuen by one Pastour .

He exhorteth vs to abyde in the true and holesome doctrine of the church . HEre he exhorteth vs that we be not led about with diuers and straunge doctrines , as if he should say : you haue a notable master and teacher , beware therfore of new teachers . For the wordes of this master , are goades and nayles , that is , they are planted and set fast . They be fastened . Such are the words of Dauid and of the Prophets : The words of the inconstant wauering men be as skumme vpon the water . And of this place I coniecture there were certeine bookes and histories , and to digeste them into certeine annalles and Chronicles of the Hebrewes , and to compacte all other bookes in order , thereby to purchase authoritie vnto the bookes , and to ratifie and allow those that were worthy to be read . We must keepe to the bookes receaued , and allowed by God.

So there are many authors that haue written Bibles : But of them all those onely are receaued and allowed , which at this day we call the Bible . This it is therfore that he would say : Take héede my sonne , that thou stick fast to those bookes that are receaued , as for other , set them at naught , because these wyse men haue set them at naught . For it commeth to passe , that when one good booke is set forth , ten other euil be set forth again , as may be séen in our dayes . But the words of the wyse are firme & true , which a man may take holde on . For they are nailes fastened , they haue their authoritie of the men of the congregation . Other bookes are not lyke them .

But are geuen by one Pastour .

THat is to say , one kyng being Pastour , The sonne of God the onely shepeheard of the Church . hath appointed wisemen to peruse and allow bookes . These men in this booke haue acknowledged the holy ghost , and allowed it to be had of the people . Thus were the Gospelles receaued and allowed of the Fathers , that is , the Fathers acknowledged the holy Ghost to be in them . Now we must not hereof inferre , therefore the Church or Fathers are aboue the Gospelles : The church is the piller and witnes of the trueth . As it followeth not , I know God to be the true and lyuing God , and his worde , Ergo I am aboue God and his worde . As he is not aboue the Prince that acknowledgeth the Prince , nor aboue his father that acknowledgeth his father : euen so in this . These men teach not this Pastour , but receaue of our Pastour . So I make a difference among bookes , and say , this Epistle is Apostolike , and this is not . Now , this is nothing els but to beare witnes vnto the trueth . Now followeth the exhortation .

¶ Of other bookes beside these my sonne take thou heede .

THat is , followe those bookes , which are allowed of them that haue the holy ghoste , and haue acknowledged them to be geuen , of one master and Pastour .

¶ For there is none ende in making of bookes .

HEre he toucheth the infelicitie of mans nature , The inconuenience of many bookes writing . seeming to imitate and followe these good men and wryters , but full vntowardly & vnhandsomely . This he meaneth . Thou hast to doe in the world where thou shalt happen on innumerable bookes , set out to edifie the people , but abyde thou within a certen numbre of them prescribed : And hold thy selfe vpon the scripture .

Much study and reading , is a wearines of the fleshe .

THis he saith not of the wearynes of the person that wryteth but of his disciples or hearers , as if he would saye . These men with their many wrytinges and bookes doe nothing but cause men to weary themselues , whom yet they would séeme to benefit , alwayes learning , and neuer attayning vnto the truth . This I say is the fruite of these bookes ▪ to trouble mens consciences , and to weary that people Therefore we must persist and abyde in the opinion of one Teacher . One maister to be folowed . We must cleaue either to one , or to a fewe which haue the trewe forme of doctrine . Other we must beware of , which go about onely to séeme to bring some newe deuyse , and to séeme better learned then others , as nowe many Sectaryes , and their likes doo . Well therefore doth S. Iames saye : Be ye not many maisters .

Let vs heare the ende of all , feare God , and keepe his commaundementes .

The summe of the doctrine of this booke , comprehending all worshyp and feare of God , fayth , and good workes . THat is , this is the summe of all , feare God and worshipp him , and set hym alwayes before thine eyes : and so shalt thou perfourme all I haue written in this booke . For vnlesse a man feare God , he can accomplishe none of these thinges . He hath set forth the examples of them which haue lyued wisely and notablye without feare , who when aduersitie and distresse commeth , waxe insolent and trouble themselues . But they that feare the Lorde can contemne and set light all aduersityes & troubles , when they come , & giue God thankes when they come not .

¶ For this is the dutie of all men .

THat is , belongeth to all men and is profitable for all men . By other trades and kindes of lyfe , men seeke for gayne , by this for godlynesse . The same Paule affirmeth in this wise : These thinges be proffitable for men . As for vaine talke auoyde .

For God wil bring euery worke vnto iudgement , with euery secreat thing , whether it be good or euell .

THat is , all thinges at length shall come vnto iudgement . Be they good , or be they euil , vaine talkers , backbiters , fooles at length shall be confounded , and their opinions shall no lenger endure . Thus zoilus at length was throwen downe aliue from the topp of a mountaine . But Homer abydeth the Prince of all Poetes still in despight of all the zoili , or of whosoeuer is more wicked then they . Thus all other good authors , especially of the sacred Scriptures , by Gods power and appoyntment , are likewyse hetherto preserued .

¶ With euery secret thinge .

THat is to saye , hypocrisie . Because these Apes counterfet a shewe of lyfe and good doctrine . So in the 25. Psalme also it is sayd . I will not keepe companye with dissemblers , that is , such as Christ calleth hipocrites . Paule sayth : They haue a shewe of Godlines . Therefore God shall Iudge euery worke , that that may remayne and abyde , that is perfect and sincere , all coulor & fainednes being taken away wherewith they hid and cloked their workes . He speaketh not of the latter iudgment , but after the maner of the Scripture in generall of all iudgments , eyther such as heretikes be iudged and put to death by , or what so euer sorte of wicked persons . All these thinges haue their iudgment and time appointed them of God which they must abyde . Thus the Pope euen at this day is brought to iudgement , & is almost condemned . Thus was Arius and diuerse other heretikes , brought to this iudgment , and the Lorde reueled their shamefullnes as Peter saith : In the time of his visitation and inquirie .

FINIS .